Top Rated Christianity Podcast Episodes
MOVIE REVIEW: Who doesn't love puppets? Well, I guess they can be pretty freaky at times, especially marionettes, but we're not here to talk marionettes, we're here to talk puppets! Well, okay, not really, we're here to talk The Dark Crystal, Jim Henson and Frank Oz's high-fantasy movie from 1982, the same Dark Crystal that just saw a prequel released on Netflix (but more on that in another episode!). We're here to review The Dark Crystal and its puppet magic, so why don't you press that play button and join me on an adventure in another world, and another time! Tune in Wednesday nights for new episodes of Cinematic Doctrine! The Dark Crystal is Rated PG but has no detailed certificate. So, here's my own certificate: mild violence and frightening images. It features voice acting and performances from Jim Henson, Frank Oz, Kathryn Mullen, and Dave Goelz, and Stephen Garlick. Directed by Jim Henson and Frank Oz Patreon: http://bit.ly/CinDocPatreon Facebook: http://bit.ly/FBCinDoc Letterboxd: http://bit.ly/LetterboxdCinDocList Website: CinematicDoctrine.com Email: CinematicDoctrine@Gmail.com Support the show (https://www.patreon.com/CinematicDoctrine)
God takes the people who were once broken and makes them cultural architects. In this podcast, I encourage us that our role is to shape culture with the power of the Holy Spirit. My prayer is that we would influence culture everywhere we go!
The word witness is a key word in the bible, and the theme of “witnessing” is a key theme in the bible that can be used to understand the whole story of the bible.Key TakeawaysThe word witness is a key word in the bible, and the theme of “witnessing” is a key theme in the bible that can be used to understand the whole story of the bible.The greek word μάρτυς (mártus) is used in the New Testament as the word for “witness” it is also the root word for ”martyr:”The word witness is used in a variety of different ways throughout the Bible. For example, God is described as being a witness. Israel is called to be a witness to the nations and Jesus says he is a witness about himself.Favorite Quotes“It’s weird how simple and how big of a responsibility being a witness is. God wants a group of witnesses who experience him and then talk about it.”Show NotesIn part 1, (0-7:45) Tim and Jon introduce the topic and also introduce Carissa Quinn a biblical scholar on staff with the bible project. Carisa is responsible for researching and writing the script for the upcoming video on witness. The group talks about the popular usages of the word witness. Jon toes that in a Christian context, “witness” is often meant to be an activity that someone will do to try and logically convince or debate somebody (a non believer) about Jesus and the truth of the bible.The group also notes that oftentimes ‘witness’ is best understood in a modern legal context.In part 2, (7:45-16:50) Carissa says the word witness occurs over 400 hundred times in the bible in a variety of forms. In hebrew the word ‘witness’ is basically (1) someone who sees something amazing or important--in Hebrew, this person is an עֵד (eid) and in Greek, a μάρτυς (mártus). And (2) if this person begins to share what they’ve seen, we call this ‘bearing witness’: in Hebrew עוּד (uwd) and in Greek μαρτυρέω (marturéo).Carissa shares the story of Ruth in Ruth 4:9, when Boaz buys land from Naomi’s family, he calls together witnesses to see the transaction, so that if there’s a later dispute about the land, they can bear witness about what they saw. Tim notes that this passage is somewhat related to Deut 25:9 a law about sandals and witnessing being used as a form of legal documentation.The group briefly discusses the role of a public notary in modern culture. They act as official witnesses to legal signings.In part 3, (16:50-24:50) Carissa goes to Psalm 27 and the theme of “false witnesses”. Carissa notes that God is referred to as a witness throughout the bible. For example in Genesis 31:49 ... “May the Lord watch between you and me when we are absent one from the other. 50 If you mistreat my daughters, or if you take wives besides my daughters, although no man is with us, see, God is witness between you and me.”In the New Testament God the Father is said to bear witness to the identity of Jesus. Jesus also says he bears witness to himself in John 8:17-18 “In your Law it is written that the testimony of two people is true. 18 I am the one who bears witness about myself, and the Father who sent me bears witness about me.”Carissa then notes that many times Paul uses a phrase like “God is my witness” for example in Romans 1:9 “For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you 10 always in my prayers, asking that somehow by God's will I may now at last succeed in coming to you.”In part 4 (24:50-42:45)Carissa continues the conversation by bringing up the fact that an object can be a witness in the bible. For example in Joshua 24: 27 And Joshua said to all the people, “Behold, this stone shall be a witness against us, for it has heard all the words of the Lord that he spoke to us. Therefore it shall be a witness against you, lest you deal falsely with your God.”Carissa then notes that the word “witness” in the bible can be used to trace the whole story of the bible. Tim says that the word “witness” is an interesting way to think about the image of god. People are created in God’s image to “witness” god and his creation to the rest of the world.Carissa says that israel is called to be a witness to the other nations in Exodus 19:4-6 “ ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. 5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation.”Carissa says that later in the bible the torah is referred to as a “witness” and is often called “the laws of the testimony”. Meaning the laws are testifying or witnessing the relationship between god and israel. Additionally, Moses writes a song in Deuteronomy 32 to bear witness to Israel about God.Carissa points out that in John 5, Jesus says the Torah points to him in John 5:39 “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.”In part 5 (42:45-49:20)Carissa notes the theme of the word witness in the prophets. For example 2 Chronicles 24:19 "Yet he sent prophets among them to bring them back to the Lord. These testified (witnessed) against them, but they would not pay attention.Carissa notes that to testify against or to witness against was one of the primary roles of prophets in the Old Testament. They were warning/ witnessing to Israel about what would happen to them if they didn’t follow god.Carissa also notes that Isiah 43:10-12 is a crucial passage to understand the role that the whole nation of Israel was to have in acting as God's witnesses.Isaiah 42:10 ““You are my witnesses,” declares the Lord, and my servant whom I have chosen,that you may know and believe meand understand that I am he.Before me no god was formed,nor shall there be any after me.11I, I am the Lord,and besides me there is no savior.12I declared and saved and proclaimed,when there was no strange god among you;and you are my witnesses,” declares the Lord, “and I am God.In the last part, (49:20-end)Carissa talks about Jesus. Jesus claims to be the “chief witness” from Isaiah 61. He was sent to open the eyes of Israel who are the blind witnesses to God and his creation. Tim notes how ironic it is that Jesus is the ultimate witness bearing witness to God's kingdom that gets him killed. Carissa note that the word “μάρτυς (mártus).” is the greek word for witness which is also the root word for martyr. So Jesus was a martus, and a martyr by staking his life on what he believes in.In Acts followers of Jesus are called to be “witnesses”. But often times in the New Testament being a witness is directly connected to verifying or believing in the resurrection of Jesus from the dead.Jon notes that witness in modern context is usually more about debating ore rationalizing Jesus and Christianity to a secular world. Carissa notes that to “bear witness” is a sign of someone's character. Jon then notes that thinking about being a witness in life is actually a really important calling or job. A witness has an important role to play and “bearing witness” is what we are called to do as christians. Not to debate or convince people about the truth of Jesus but to share are own powerful moments of God in our lives.Show Resources:Walter Kaiser, Mission in the Old Testament: Israel as a Light to the NationsShow Music Discover by C Y G NFills the Skies: Josh WhiteBlue Skies: Unwritten StoriesAnalogs: MobyThe Truth About Flight Love and BB Guns: Beautiful EulogyShow Produced by:Dan GummelPowered and distributed by Simplecast.
QUOTE“So once [the fall] happened, we go to Genesis 3, and all of a sudden the ground that was the source of humanity’s life as a gift from God—‘cursed is the ground because of you.’ So all of a sudden, we’ve lost the seventh-day ideal and not attained it.”KEY TAKEAWAYSAfter the fall, there was a change in the fundamental nature of humanity’s work. Before the fall, it was enjoyable by default. After the fall, work becomes a task done for survival.God calls Abraham in Genesis 12 with a seven line poem. This is a symbolic use of the number seven and meant to tie in with the Genesis creation narrative.In Genesis 2:15 a keyword is introduced to the story. That word is nuakh, “rested him” (וינחהו / nuakh) and it is meant to portray an act of full abiding residence. Humanity was meant to be fully present and abide in the garden that God created.SHOW NOTESWelcome to episode three in our series on the theme of the seventh-day rest in the Bible.In part 1 (0-21:45), Tim comments on Genesis 2:15.Genesis 2:15Then the Lord God took the human and ‘rested him’ (וינחהו / nuakh) into the garden of Eden to work it and keep it.God “rests” the human in the garden so that he can “work” it. Tim notes that this is the first appearance of the Hebrew word nuakh in the Bible. This becomes an important word in the theme of seventh-day rest. Tim says that this word can be understood as “to dwell,” or “to abide and rest in.” Humanity is to be fully present in the garden (Heb. nuakh = “to take up residence”).Tim also says that this abiding rest is conditional. Will humans obey God and not take of the tree of the knowledge of good and bad? Answer: no. So what happens? Humanity rebels and is exiled from the heaven and earth Eden mountain, sent to “work/labor” the ground.Genesis 3:17-19Cursed is the ground because of you;through painful toil you will eat food from itall the days of your life.It will produce thorns and thistles for you,and you will eat the plants of the field.By the sweat of your browyou will eat your fooduntil you return to the ground,since from it you were taken;for dust you areand to dust you will return.Tim says that this is a change in the nature of our work. The work is no longer enjoyable by default; instead, work becomes a task done for survival.In part 2 (21:45-33:20), Jon asks how this idea fits with God’s call for humanity to tend and maintain the garden. Wouldn’t ruling and subduing creation take work?Tim responds by talking about two different types of work. Humanity was created to work, but the original work they were destined for was fundamentally different from the post-fall, post-eden work. Tim quotes from Abraham Joshua Heschel, a famous 20th century Jewish rabbi and his book The Sabbath.“We are all infatuated with the splendor of space and the grandeur of the things of space. Thing is a category that lays heavy on our mind, tyrannizing all our thoughts. In our daily lives we attend primarily to that which are senses are spelling out for us. Reality to us is thinghood, consisting of substances that occupy space. Even God is perceived by most of us as a thing. The result of our thinginess is a blindness to all realities that fail to identify itself as a thing. This is obvious in our understanding of time, which being thingless and unsubstantial appears to us as having no reality. Indeed we know what to do with space but do not know what to do with time, except to make it subservient to space. Most of us seem to labor for the sake of things of space. As a result we suffer from a deeply rooted dread of time and stand aghast when compelled to look into its face. Time to us is sarcasm. A slick treacherous monster with a jaw like a furnace incinerating every moment of our lives. Shrinking therefore from facing time, we escape for shelter to things of space.” (Abraham Joshua Heschel, The Sabbath, prologue)In part 3 (33:20-40:45), Tim focuses on Psalm 90.Lord, you have been our dwelling placein all generations.Before the mountains were brought forth,or ever you had formed the earth and the world,from everlasting to everlasting you are God.You return man to dustand say, “Return, O children of man!”For a thousand years in your sightare but as yesterday when it is past,or as a watch in the night.You sweep them away as with a flood; they are like a dream,like grass that is renewed in the morning:in the morning it flourishes and is renewed;in the evening it fades and withers.For we are brought to an end by your anger;by your wrath we are dismayed.You have set our iniquities before you,our secret sins in the light of your presence.For all our days pass away under your wrath;we bring our years to an end like a sigh.The years of our life are seventy,or even by reason of strength eighty;yet their span is but toil and trouble;they are soon gone, and we fly away.Who considers the power of your anger,and your wrath according to the fear of you?So teach us to number our daysthat we may get a heart of wisdom.Return, O Lord! How long?Have pity on your servants!Satisfy us in the morning with your steadfast love,that we may rejoice and be glad all our days.Make us glad for as many days as you have afflicted us,and for as many years as we have seen evil.Let your work be shown to your servants,and your glorious power to their children.Let the favor of the Lord our God be upon us,and establish the work of our hands upon us;yes, establish the work of our hands!Tim notes that in verse 14, the English word “satisfy” is the Hebrew word for seven. So the writer is asking God for a completeness that only he can give.In part 4 (40:45-49:30), Tim looks at the calling of Abraham in Genesis 12. Tim says that this is a seven-lined poem, and there are five promises of blessing which match the five curses earlier in Genesis 3-11. Jon notes that the conversation is actually looking at new creation through the lens of the sabbath and seventh-day rest.In part 5 (49:30-55:45), Tim dives into a story about Abraham in Genesis 21.Genesis 21:22-34Now it came about at that time that Abimelech and Phicol, the commander of his army, spoke to Abraham, saying, “God is with you in all that you do; now therefore, swear to me here by God that you will not deal falsely with me or with my offspring or with my posterity, but according to the kindness that I have shown to you, you shall show to me and to the land in which you have sojourned.” Abraham said, “I swear it.”But Abraham complained to Abimelech because of the well of water which the servants of Abimelech had seized. And Abimelech said, “I do not know who has done this thing; you did not tell me, nor did I hear of it until today.” Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a covenant. Then Abraham set seven ewe lambs of the flock by themselves. Abimelech said to Abraham, “What do these seven ewe lambs mean, which you have set by themselves?” He said, “You shall take these seven ewe lambs from my hand so that it may be a witness to me, that I dug this well.” Therefore he called that place Beersheba, because there the two of them took an oath. So they made a covenant at Beersheba; and Abimelech and Phicol, the commander of his army, arose and returned to the land of the Philistines. Abraham planted a tamarisk tree at Beersheba, and there he called on the name of the Lord, the Everlasting God. And Abraham sojourned in the land of the Philistines for many days.Tim notes that this story is symbolic on many levels. Tim notes that the Hebrew word sheba can be translated as both “seven” and “oath.” So the story represents Abraham making a “seven” oath with Abimelech, who symbolically represents the nations. This oath results in peace and abundance for all people involved. Tim and Jon both agree that once you start to look for it, the themes of seven, completeness, and seventh-day rest are all over the Bible.In part 6 (44:45-end), Tim and Jon recap the episode and preview the next part of the story, which is Israel’s enslavement in Egypt and the Exodus story.Show Music:Defender Instrumental by TentsOcean by KVBlue VHS by Lofi Type BeatLevitating by InventionMind Your Time by Me.SoThe Truth About Flight, Love and BB Guns by ForeknownShow Produced by:Dan GummelShow Resources:Abraham Joshua Heschel, The SabbathPowered and distributed by Simplecast.
QUOTE“Genesis 1 isn’t just telling you about what type of world you’re living in; it’s showing you, as a Israelite reader, that your life of worship rhythms are woven into the fabric of the universe.”KEY TAKEAWAYSThe idea of resting and the number seven are intimately connected in the Bible.In Genesis 1, the word or number "seven" has two key symbolic meanings: seven represents a full and complete world, and getting to seven is a linear journey from one to seven.The rhythm of practicing sabbath or resting every seventh day is one way that humans can imitate God and act like they are participating in the new creation.SHOW NOTESWelcome to our second episode tracing the theme of seventh-day rest in the Bible!In part 1 (0-18:30), Tim shares some of the numeric symbolism in Genesis 1. The opening line of Genesis 1 has seven words, and the central word, untranslated in English, is two Hebrew letters, the first and last letters of the Hebrew alphabet: aleph and taw.When one isolates the theme of time in Genesis 1, another design pattern emerges that provides a foundation for all of Israel’s rituals of sacred time.Tim points out that there are many other ways the number seven is symbolic in the Genesis narrative: there are seven words in Genesis 1:1, and fourteen words in Genesis 1:2. There are seven paragraphs in Genesis 1:1-2:3 marked by “evening and morning.” The concluding seventh paragraph in Genesis 2:1-3 begins three lines which have seven words each (Gen 2:2-3a).In part 2 (18:30-28:30), Tim summarizes a series of details about the literary design of Genesis ch. 1 from Umberto Cassuto's commentary on Genesis:"In view of the importance ascribed to the number seven generally, and particularly in the story of Creation, this number occurs again and again in the structure of our section. The following details are deserving of note:(a). After the introductory verse (1:1), the section is divided into seven paragraphs, each of which appertains to one of the seven days. An obvious indication of this division is to be seen in the recurring sentence, And there was evening and there was morning, such-and-such a day. Hence the Masoretes were right in placing an open paragraph [i.e. one that begins on a new line] after each of these verses. Other ways of dividing the section suggested by some modern scholars are unsatisfactory.(b–d). Each of the three nouns that occur in the first verse and express the basic concepts of the section, viz God [אֱלֹהִים ʾElōhīm] heavens [שָׁמַיִם šāmayim], earth [אֶרֶץ ʾereṣ], are repeated in the section a given number of times that is a multiple of seven: thus the name of God occurs thirty-five times, that is, five times seven (on the fact that the Divine Name, in one of its forms, occurs seventy times in the first four chapters, see below); earth is found twenty-one times, that is, three times seven; similarly heavens (or firmament, רָקִיעַ rāqīaʿ) appears twenty-one times.(e). The ten sayings with which, according to the Talmud, the world was created (Aboth v 1; in B. Rosh Hashana 32a and B. Megilla 21b only nine of them are enumerated, the one in 1:29, apparently, being omitted)—that is, the ten utterances of God beginning with the words, and … said—are clearly divisible into two groups: the first group contains seven Divine fiats enjoining the creation of the creatures, to wit, ‛Let there be light’, ‘Let there be a firmament’, ‘Let the waters be gathered together’, ‘Let the earth put forth vegetation’, ‘Let there be lights’, ‘Let the waters bring forth swarms’, ‘Let the earth bring forth’; the second group comprises three pronouncements that emphasize God’s concern for man’s welfare (three being the number of emphasis), namely, ‘Let us make man’ (not a command but an expression of the will to create man), ‘Be fruitful and multiply’, ‘Behold I have given unto you every plant yielding seed’. Thus we have here, too, a series of seven corresponding dicta.(f). The terms light and day are found, in all, seven times in the first paragraph, and there are seven references to light in the fourth paragraph.(g). Water is mentioned seven times in the course of paragraphs two and three.(h). In the fifth and sixth paragraphs forms of the word חַיָּה ḥayyā [rendered ‘living’ or ‘beasts’] occur seven times.(i). The expression it was good appears seven times (the seventh time—very good).(j). The first verse has seven words.(k). The second verse contains fourteen words—twice seven.(l). In the seventh paragraph, which deals with the seventh day, there occur the following three consecutive sentences (three for emphasis), each of which consists of seven words and contains in the middle the expression the seventh day:And on the seventh day God finished His work which He had done, and He rested on the seventh day from all His work whichHe had done.So God blessed the seventh day and hallowed it.(m). The words in the seventh paragraph total thirty-five—five times seven.To suppose that all this is a mere coincidence is not possible.§ 6. This numerical symmetry is, as it were, the golden thread that binds together all the parts of the section and serves as a convincing proof of its unity against the view of those—and they comprise the majority of modern commentators—who consider that our section is not a unity but was formed by the fusion of two different accounts, or as the result of the adaptation and elaboration of a shorter earlier version."U. Cassuto, A Commentary on the Book of Genesis: Part I, From Adam to Noah (Genesis I–VI 8), trans. Israel Abrahams (Jerusalem: The Magnes Press, The Hebrew University, 1998), pages 13–15.Tim says all of this numerical symbolism is completely intentional. The authors want us to learn that seven represents both a whole completed creation and a journey to that completeness.In part 3 (28:30-41:00), Jon asks why the number seven became so symbolic in ancient Hebrew culture. Tim says the origins of the number seven being associated with completeness is likely tied to the lunar calendar of moon cycles. The biblical Hebrew word for “month” is “moon” (חדש). Each month consisted of 29.5 days, and each month consisted of four 7.3-day cycles, making a “complete” cycle of time. However, the sabbath cycle is independent of the moon cycle, and sabbaths do not coincide with the new moon. It is patterned after creation, and stands outside of any natural cycle of time.Tim then makes an important note on Hebrew word play. Seven was symbolic in ancient near eastern and Israelite culture and literature. It communicated a sense of “fullness” or “completeness” (שבע “seven” is spelled with the same consonants as the word שבע “complete/full”). This makes sense of the pervasive appearance of “seven” patterns in the Bible. For more information on this, Tim cites Maurice H. Farbridge’s book, Studies in Biblical and Semitic Symbolism, 134-37.In part 4 (41:00-52:30), Jon asks what it means for God to rest?In response, Tim says there are two separate but related Hebrew concepts and words for rest.The Hebrew word shabat means “to cease from.” God ceases from his work because “it is finished” (Gen 2:1). Compare with Joshua 5:12, “The manna ceased (shabat) on that day….”The Hebrew word nuakh means “to take up residence.” Compare with Exodus 10:14, “The locusts came up over the land of Egypt and rested (nuakh) in all the land.” When God or people nuakh, it always involves settling into a place that is safe, secure, and stable. 2 Samuel 7:1 says, “Now when King David dwelt in his house, for Yahweh had provided rest from his enemies….”The drama of the story, Tim notes, is the question as to whether humans and God will nuakh together? All of this sets a foundation for later biblical stories of Israel entering in the Promised Land, a land of rest.In part 5 (52:30-end), Tim asks what it means that God blessed the seventh day?Tim cites scholar Mathilde Frey:“Set apart from all other days, the blessing of the seventh day establishes the seventh part of created time as a day when God grants his presence in the created world. It is then his presence that provides the blessing and the sanctification. The seventh day is blessed and established as the part of time that assures fruitfulness, future-orientation, continuity, and permanence for every aspect of life within the dimension of time. The seventh day is blessed by God’s presence for the sake of the created world, for all nature, and for all living beings.” (Mathilde Frey, The Sabbath in the Pentateuch, 45)Tim says in Genesis 1, the symbolism of seven is a view that the “seventh day” is the culmination of all history. Tim cites scholar Samuel H. Balentine.“Unlike the previous days, the seventh day is simply announced. There is no mention of evening or morning, no mention of a beginning or ending. The suggestion is that the primordial seventh day exists in perpetuity, a sacred day that cannot be abrogated by the limitations common to the rest of the created order.” (Samuel H. Balentine, The Torah’s Vision of Worship, 93)Tim also cites scholar Robert Lowry: “The seventh-day account does not end with the expected formula, “there was evening and morning,” that concluded days one through six. Breaking the pattern in this way emphasizes the uniqueness of the seventh day and opens the door to an eschatological interpretation. Literarily, the sun has not yet set on God’s Sabbath.” (Richard H. Lowery, Sabbath and Jubilee, 90)Show Music:Defender Instrumental by TentsOptimistic by Lo Fi Type BeatKame House by Lofi Hip Hop InstrumentalIt’s Ok to Not Be Ok by Highkey BeatsHometown by nymano x PandressResources:Maurice H. Farbridge, Studies in Biblical and Semitic SymbolismUmberto Cassuto, From Adam to Noah: A Commentary on the Book of GenesisMathilde Frey, The Sabbath in the PentateuchSamuel H. Balentine, The Torah’s Vision of WorshipRichard H. Lowery, Sabbath and JubileeShow Produced By:Dan GummelPowered and distributed by Simplecast.
Dr. Tony Evans says that the first step toward becoming a better leader is becoming a better follower. In this lesson, hell explain how to do that by staying spiritually covered and leading your family the way God leads you.
Gary Haugen is the founder and CEO of the world's largest anti-slavery organization - International Justice Mission. Today on The New Activist, Gary gives us a revealing portrait of his life and the experiences that drove him to be a crusader for freedom. Contest! Bring The New Activist to your hometown - click here. --- The New Activist is a joint production of The RELEVANT Podcast Network and International Justice Mission.
Topic: The ISMS of the Coming Holocaust (Part 6) So far we have looked at antisemitism, nationalism, postmodernism, socialism, deconstructionism, pragmatism, utilitarian and today we look at collectivism, evolutionism, nihilism and environmentalism/paganism. Brannon explains how each of these isms build one upon another and how we must respond.
00:09:51 Dutch Sheets Word of the Lord for 2017 00:23:50 Eric Johnson Defends Benny Hinn's Appearance at Bethel 00:43:04 Rod Parsley & Coy Parker How Do We Live in the Supernatural 00:59:03 Priscilla Shirer Aspiring to Abundance 01:15:26 Sermon Review: Habits by Chris Hodges
00:07:15 Doug Addison Hurricane Harvey Strategy 00:19:13 Jennifer LeClaire Thumb and Big Toe "Prophecy" 00:34:30 Jennifer Eivaz How to Deliver a Land From Territorial Spirits 01:00:36 Sermon Review: The Whispers of God by Chris Hodges
Feeling like your church small group or supposed “missional community” is a bit of a dud? They can often times get stuck as just a weekly meeting and never really become the intentional, life-on-life, daily experience they are meant to be. (Or can be!) In this episode of Lifeschool, we talk about how to pump up your group and breathe new life into things. In our last episode on Lifeschool #122 Caesar started telling the story of how he and his wife Tina, and some of their friends, first tried out this “missional community” stuff. And how it failed pretty miserably. If you missed that episode, pause this one and go back and hear episode #122 now first, and then come back and pick up the story here... [SPOILER ALERT] Things got better! In This Episode You’ll Learn: How to establish predictable patterns in the life of your community How Jesus balanced his time and priorities as he lived with his disciples Ways to have a deeper connection with God and the gospel in your group How to start living much more like a family rather than just a mid-week meeting What to expect when you begin to change things Get started here... Remember, life in community is a journey. A lifestyle is the goal–the destination. Begin where you are at, or begin again. This is the life you were created by God to live! We want you to have the tools, confidence and encouragement you need to have a healthy family and vibrant life in missional community. A lifestyle of discipleship and mission. Check out a rare opportunity to join Caesar, Heath and their families and see what this really looks like, and learn for yourself how to live and replicate this missional lifestyle. Each week the Big 3 will give you immediate action steps to get you started. Download today's BIG 3 right now. Read and think over them again later. You might even want to share them with others... Thanks for Listening! Thanks so much for joining us again this week. Have some feedback you’d like to share? Leave a note in the comment section below! If you enjoyed this episode, please share it using the social media buttons you see at the top of this page or right below. Also, please leave an honest review for The Lifeschool Podcast on iTunes. Ratings and reviews are extremely helpful and greatly appreciated! They do matter in the rankings of the show, and we read each and every one of them. Links and Resources Mentioned in This Episode: Free Download of the Big 3 For Episode #123 LAUNCH Integrated Lifestyle Apprenticeship Missio Publishing – More Missional Books and Resources
The post Vanishing Adulthood and the American Moment: A Conversation with Senator Ben Sasse appeared first on AlbertMohler.com.
As America celebrates its independence this 4th of July, the greatest threat to the country's future isn't an external enemy. It's abortion. On this episode of The 40 Days for Life Podcast, we look at the top five reasons support for abortion is unpatriotic: Abortion is an attack on the first right America was founded upon: the unalienable Rights of Life, Liberty and the pursuit of Happiness. Abortion destroys America’s future by inducing demographic winter. Abortion betrays the legacy of America’s feminist pioneers who were pro-life. Americans have a long history of stepping up to protect innocent life both at home and abroad. Abortion is one more example of the Supreme Court dehumanizing people by denying them equal rights under the law.
We're halfway there! There are 20 days down, 20 to go for the fall 2019 40 Days for Life campaign--and there is a lot of good news to celebrate! On this episode of The 40 Days for Life Podcast, Shawn Carney, Robert Colquhoun, and Steve Karlen bring you: dramatic audio from a woman who JUST saved a baby in Cincinnati the story of a man who worked in an abortion unit--and now leads a 40 Days for Life campaign a look at why women are so often elated about their babies--just moments after choosing life Abortion is a heavy topic, but this is an uplifting podcast. Tune in and find out how God can work through YOUR prayers to save a mom and baby just moments away from suffering the horror of abortion.
Greg pushes back the foliage on the topic of judgement. Episode 615 Greg's new book: Inspired Imperfection Dan's new book: Confident Humility Send Questions To: Dan: @thatdankentTwitter: @reKnewOrg Facebook: ReKnew Email: firstname.lastname@example.org Links: Greg's book:"Crucifixion of the Warrior God" Website: ReKnew.org
“An Artfelt Podcast For The Heartfelt Christian” In this episode of Hollerlujah Sam had a quite lengthy discussion with a fellow Podcaster about the topic of Crowdfunding. Welcome Garret Godfrey of The Crowdfunding Christian Music Podcast to this show. Garret shared many things in this interview including: His Testimony, Christian Music vs Secular Music, Physical Media vs Digital Media, Bandcamp, Magazines, Record Labels, Record Stores, Crowdfunding, Podcasting and a whole slew of other things. If you are an aspiring musician then this episode has a lot for you to glean from. For more information on Garret’s podcast check out The Crowdfunding Christian Music Podcast here: http://www.crowdfundingchristianmusic.com Attention! All Christian Musicians who are interested in submitting material for an upcoming Compilation Album please email: email@example.com This album will feature Independent Christian Artists from all over the World and will be released sometime in 2016 as a FREE DOWNLOAD. All Genres and Sub Genres are welcome! The more the merrier! Some current Artists featured on the Compilation include: DESTINY LAB, THE NORTHLAKE MOVEMENT, NINJA SCROLL, DISSIDENT PROPHET, SLAVEIISERVANT, DUVALL, KEY OF DAVID, MORAL MONSTERS, ILLUMINATI FOOD PYRAMID, INVISIBLE CIRCUS, EASTER TEETH, SPRINGTIME IS WARTIME, THE BIBLE UNDERGROUND, CAST THE DRAGON, SHOOFLY, THE BEDLAM SAINTS, THE 4 FATHERS, SE7EN SANDMAN, BLOODBOT, BETHANY EVA, JDSY, ACROLITH, C.A.P., THE FAX, BLACK WITH STARS, THE MINISTRY OF LIGHT AND SOUND, MOTHERFLY, SWIMSUIT GRANDMA, MIKE INDEST, NATHANIEL XH, STELLAR MASS, TABITHA LEWIS, FORFEIT THEE UNTRUE, RENEGADE SMITH, SUPPLANTER’S FIRE, UPSETTER, LIL SLIKO, JOHN ROBEY, BACKPEDALER, CHAMBER, TABERKNUCKLE, SANTA SKUELA, CATCH-22 and more… Sources and Resources: Subscribe to HOLLERLUJAH PRAISECAST on GPR: itpc://godspropertyradio.podomatic.com/rss2.xml Like CCM Podcast on Facebook: https://www.facebook.com/crowdfundingchristianmusic/?fref=ts&ref=br_tf Watch CCM Podcast on Youtube: https://www.youtube.com/channel/UCP0YtV-w78o3Q9YRQGHX2MA/videos The Problem With Music (Essay by: Steve Albini): http://www.negativland.com/news/?page_id=17 Dissident Prophet “Red Moon Rising” Review: http://1340mag.com/reviews/325-dissident-prophet-red-moon-rising-review V/A “We Demand Hovindication” Review: http://1340mag.com/reviews/338-we-demand-hovindication-review Sam’s Downwrite Artist Profile: https://www.downwrite.com/artist/sam-swanson GPM official Website: www.godspropertymedia.com GPM on Youtube: https://www.youtube.com/channel/UC6nCh-n-HFe8v6zbqmcCw3g/videos?view=0&shelf_id=0&sort=dd GPM on Facebook: https://www.facebook.com/godspropertymedia GPM on Bandcamp: https://godspropertymedia.bandcamp.com ILLUMINATI FOOD PYRAMID on Facebook: www.facebook.com/illuminatifoodpyramid SLAVEIISERVANT on Facebook: https://www.facebook.com/slave2servant SLAVEIISERVANT on Bandcamp: https://slave2servant.bandcamp.com SLAVEIISERVANT Music Video on Youtube: https://www.youtube.com/watch?v=S4md9eQOjIs God’s Property Radio: www.godspropertyradio.com Revelations Radio Network: www.revelationsradionetwork.com