#Black Pastors Trump

[afriblaq]

"These runaway slaves hiding in the white house"

[jclovely]

📯📯📯 2025 YEAR OF DECISION 📯📯📯

MANY THINGS FORECASTED AND TOLD BUT THE CHOICE IS YOURS, BELIEVE LIES AND DECEPTIONS OR THE TRUTH OF THE GOSPEL ???

Here is a summary:

. The Rapture of the Body of Christ ie. all born again believers past and present.

. Lies and deceptions through AI, project Blue Beam, aliens in the skies, creation of Black Swan event such as the drones leaving poisonous substances in the air which many US and UK people have seen and fell sick to.

. Transgenderism and continuation of transhumanism agendas under Elon Musk, and all Luceferian global elites under WHO, UN, WEF, CDC, NHS, NIH and more creating the NWO.

. FALSE Ecumenism or Omnism bringing many faiths together creating ONE WORLD RELIGION.

https://rumble.com/v63gvok-exploring-the-abrahamic-family-house-a-temple-to-world-religion.html

. Terrorist attacks continuing domestically and internationally as we have seen lately in NYC, Las Vegas, New Orleans and Germany.

. Tower of Babel 2.0 returning trying to destroy the work of the Lord and destroy humanity.

. Hatred of Jews and Christians continuing as well as antisemitism and hypocrisy towards Israel defending itself since Oct. 7th 2023.

. CBDC and creation of digital currency.

. SCIENCE AND TECHNOLOGY ALREADY FORECASTED IN 1997 BY DR. ANDY HINES AND JOSEPH COATES. THEY WROTE ABOUT IT BECAUSE IT WAS THERE ALREADY AND THEY IMPROVED IT.

. Markets crashes around the world.

. World War 3 starting in the Middle East.

. 7 years Tribulation coming after the Body of Christ is Raptured and the revelation on the antichrist bringing FALSE peace.

. Club of Rome division of the 10 regions, now Trudeau gone, Canada, Greenland, Panama fair game for Trump and Musk to get these countries and their rich natural resources.

. And more sinister outcomes as mentioned in the Book of Revelation by the Apostle John.

IT WILL NOT HAPPEN ALL IN 2025 BUT IT IS WHAT IS SURELY TO COME IN THE FOLLOWING YEARS.

THERE IS NO FEAR FOR THOSE THAT BELIEVE IN THE LORD JESUS CHRIST. HE IS OUR HOPE.

BUT HERE IS THE GOOD NEWS YOU CAN BE SAVED FROM ALL THIS AND BE TAKEN AWAY WITH HIM.

ONLY ONE SOLUTION SALVATION THROUGH THE LORD JESUS CHRIST WHAT HE WARNED US 2000 YEARS AGO HAPPENING NOW. REPENT, WE ARE ALL SINNERS, ACCEPT HIS FINISHED WORK AT THE CROSS AND BE SAVED FROM THIS WORLD GOING TO DESTRUCTION.

LET HIM DIRECT YOUR PATHS AND PROTECT YOU FROM WHAT IS COMING. HE IS THE TRUTH.

Thank-you to @godslove, @hiswordsarekisses, @heartsings77, and many others for all the gifs and memes.

Amen.

📯👑📯

🇮🇱👑🙏

🙏💖🌺🦋🕎✝️👑🇮🇱🕊📯

[this-is-me19]

Just a friendly reminder…

The above, I’m pretty sure is based on Pastor Martin Niemoller’s poem “First they came for…”:

First they came for the Communists

And I did not speak out

Because I was not a Communist

Then they came for the Socialists

And I did not speak out

Because I was not a Socialist

Then they came for the trade unionists

And I did not speak out

Because I was not a trade unionist

Then they came for the Jews

And I did not speak out

Because I was not a Jew

Then they came for me

And there was no one left

To speak out for me

[pastorprevon]

In Philippians 2:1, Paul mentions four things that can foster spiritual unity: Encouragement in Christ Comfort from love Fellowship in the Spirit Tenderness and compassion These elements can help promote unity and harmony among believers.

In Philippians 2:2, Paul asks the Philippians to fulfill his joy by being "like-minded, having the same love, being one in spirit and of one mind." By being united in their thoughts, feelings, and actions, the Philippians can bring joy to Paul. This unity and harmony would demonstrate the effectiveness of the gospel in their lives and bring satisfaction to Paul as their spiritual father.

In Philippians 2:3, Paul writes that we should consider others better than ourselves, doing nothing out of "selfish ambition or vain conceit." He encourages humility and selflessness, valuing others' interests and needs above our own. This mindset promotes unity, harmony, and servant-like behavior.

In Philippians 2:3-5, Paul encourages believers to conduct themselves toward others with: Humility: Considering others better than themselves (v3) Selflessness: Not acting out of selfish ambition or vain conceit (v3) Servant-like attitude: Looking to the interests of others (v4) Christ-like mindset: Having the same attitude as Jesus Christ, who humbled himself and became obedient to death on the cross (v5-8) By adopting this mindset, believers can demonstrate love, unity, and humility in their relationships with others.

In Philippians 2:7, Paul writes that Christ Jesus "emptied himself" and "took the form of a servant." This verse highlights Christ's humility and selflessness. He willingly laid aside His divine privileges and took on human form, becoming a servant to humanity. This act demonstrates His love and willingness to serve others, even to the point of sacrifice.

In Philippians 2:8-11, it is written that God highly exalted Jesus and gave Him: A name above every name (v9) Authority that every knee should bow (v10) Every tongue confess that Jesus Christ is Lord, to the glory of God the Father (v11) This passage highlights Jesus' ultimate exaltation and the recognition of His lordship over all creation.

In Philippians 2:13, Paul writes that "it is God who works in you to will and to act in order to fulfill his good purpose."

In Philippians 2:16, Paul writes that he hopes to boast on the day of Christ that he "did not run or labor in vain."

According to Philippians 2:19-24, Paul felt positively about Timothy, describing him as: Like-minded (v20) - genuinely concerned about the Philippians' welfare. Unselfish (v21) - unlike others who prioritize their own interests. Proven (v22) - having a track record of serving with Paul. Trustworthy (v23) - someone Paul can rely on to send to the Philippians. Paul valued Timothy's character, work ethic, and commitment to the gospel, and trusted him to represent him and care for the Philippians.

In Philippians 2:25, Paul mentions Epaphroditus, describing him as: A brother Fellow worker Fellow soldier Messenger (or apostle) of the Philippians to help Paul. Paul considered Epaphroditus important and sent him back to the Philippians.

In Philippians 2:30, Paul mentions that Epaphroditus risked his life and came close to death while serving Christ, likely when he was sent to help Paul. This verse highlights Epaphroditus' dedication and willingness to risk his own life for the sake of the gospel and Paul's ministry. Philippians chapter 2 concludes with Paul expressing: Joy and appreciation for the Philippians' partnership in the gospel. Encouragement to unity, humility, and selflessness, exemplified by Christ. Praise for Timothy and Epaphroditus, highlighting their dedication and service. The chapter emphasizes the importance of living out the gospel through unity, humility, and sacrificial service, reflecting Christ's example.

[worldmediathewhowhatwhen]

Healthy Eating

As you can see in the spelling on "healthy" it has the word "heal" in it. You must be eating, consuming, digesting, and enjoying foods that heal the body and not breakdown it's defenses.

Food Moods

Sweet and starchy carbohydrates boost the level of a "stress-relief" serotonin in the brain makes you feel relaxed=pasta/bagels/baked potato. So, is a bagel something you want to eat for a morning pick me up if it's designed to make you feel relaxed?

Protein Mental Alertness

To increase mental alertness foods like fish, poultry, and dairy products increases mental energy. Are these foods something you want to eat before going to bed when wanting to whine down to sleep?

Salt/Sodium Watchers

Low sodium foods such as Sparkling bottled water, club soda, and fresh turkey are low in mg sodium. But deli variety turkey, ham, light soy sauce, and Worcestershire sauce have the high mg sodium that you're trying to avoid.

Foods in Our Moods

Remember, you are what you eat? Well, it's true! Energy and alert chemicals in our body called dopamine and norepinephrine have an energizing effect. Chemicals that cause alertness is the amino acid and tyrosine (protein foods). Serotonin is the relaxing chemical/relieves anxiety. The chemical relies on amino acid tryptophan found in protein. But there's got to be a balance of protein. Eating too much protein foods depletes the brains tryptophan supply (amino acid that makes you relaxed). The constant tug of war between proteins of when to relax or when to get energized are competing in protein foods. To increase tryptophan, eat carbohydrates without protein. This will allow insulin to be released allowing tryptophan to enter the brain.

Tyrosine and tryptophan are better digested and reacts better in eating food rather than swallowing a pill form. Foods loaded with protein are fish, lean beef, veal, skinless chicken, shellfish, low-fat diary, tofu, soy products, and egg whites. These foods have pure protein without the fat and carbohydrates. Eating the carbohydrate without protein is crucial. Protein will boost levels of amino acids that compete with tyrosine for the brain. Instead of feeling relaxed, you'll feel hyped.

High-fat foods interfere with blood entering the brain to the digestive tract and take long time to digest.

by pastor prevon

[jccheapalier]

Rooftop Revelations: People got rich off identity politics. Now, we’re m...

[jenks378]

Black Pastor CLAPS BACK At Joy Reid For Crying Over White People Being A...

[allthegeopolitics]

Shopping giant Target is facing a huge backlash, including calls for a boycott from a Black pastor and civil rights leader, after it said it was ending some of its diversity, equity and inclusion (DEI) programs. Just four days after Trump’s inauguration, Target issued an announcement stating that it planned to eliminate hiring goals for minority employees, as well as ending an executive committee focused on racial justice. Target also stressed the need for “staying in step with the evolving external landscape,” CNN reports. The new Republican administration has repeatedly attacked diversity, equity, and inclusion (DEI) practices, which help to provide equity for marginalised groups, particularly in work environments.

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[kosher-salt]

Let me tell you something about fear.

I grew up in a smaller town. I changed high schools after a sports team of my YouTube-and-chat-room-radicalized classmates from far-right families and churches attempted to kill me a few times. Their chief complaints? That I wasn't white and that I was a lesbian* (I'm queer to be certain).

*A word they likely used far more in the search bar late at night.

There have been times, growing up, where I found myself at a coffee shop, campus area of the college, school cafeteria, or grocery store and overhead conversations that didn't strike my fancy. Some of them went something like this:

Person A: That Bad Thing is obviously caused by those immigrants/females/the trans/"Blacks"/scary scary gay men/abortionists (still not sure what that one means).

Person B: Yes yes, Trump/my pastor/Tucker Carlson/pewdiepie/the incels that live in my phone told me so as well and I agree.

A: Excellent. Now I'd like to order my vanilla sweet cream double carafe triple shot venti frapaccino, extra whip and stirred, not shaken. On the rocks. And it better be hot.

Now, I am not an immigrant nor trans, etc., and it was already visually evident that I was a lady so what they said would bother me and gross me out, but I wouldn't feel panic. My ears didn't ring, I didn't feel my heart in my throat. I felt no great animalistic resistance to confronting strangers speaking like this, and I often did if I didn't have good reason to believe that my interjection would galvanize them further.

I have called out, in my life:

-peers at all stages

-adults much older than I was

-professors

-coworkers

-bosses (knowing I'd lose my job, scary but worth it)

-military leadership

The people I confronted were certainly not scared or they wouldn't have been publicly and loudly speaking like this. In these instances, the fear I felt was minor if any, only for administrative retaliation at worst.

And that's because, if I dress right and talk right and deny my hair the right to roam, I can pass as a slightly unusual looking white person ("maybe she's Italian?"). My peers from earlier didn't consider me white for two reasons: I often failed at subduing my hair, and they already knew I was Jewish. I was proud of that, and often called them out for their racist bull, but there was nothing those particular people could do to me that they hadn't already tried while we grew up. I was the only Jew, that nobody would speak up for, suicidal enough after years of putting up with this not to care if they brought their gun.¹ This allowed me to speak up despite that dizzying feeling, the buzzing in my ears, and the way my hands would shake if I didn't keep them firmly around the sports equipment I eventually had to use, months into this, for self defense.

This, then, has been the difference between using my conditional privilege as much as I can to call out bigotry, and how it feels to be faced with hatred against you yourself, where your safety depends on them not noticing you. It is primal fear. If you have crossed paths with a mountain lion, you know the feeling. If you have any doubt, friendly reminder that these dudes did try to kill me. The school was aware. The police were aware. They punished me for recording (which was legal for me to do in Texas).

Here are some places in the last ~600 days where I have heard, in my blue city, conversations that made me feel like I was upwind from a mountain lion:

-In my lyft ride, unprompted:

"That foundation does a lot of research, but to be real they're funded by Zionists." Proceeds to explain how the Zios secretly control everything and experiment on bodies and kids in Gaza and the US. His stickers indicated he identified as left leaning, with a penchant for guillotines and grammatically incorrect Arabic that he almost certainly could not read. I left the car at a stoplight before he could check the mirror and realize it wasn't a sheriff's star around my neck.

-Coffee shop.

Young men that through their (very loud) conversation with each other indicated themselves as a mix of ashamed college students and proud dropouts. Described how the Jews did 9/11, and also about how suicide bombing is simply a cultural difference we must reckon with, and that it's "sus" if you feel any blips of internal disinclination to accept violent jihadism as a valid form of Resistance. They did not appear to notice any contradiction between those two ideas. I weighed both the worth of getting kicked out of my favorite coffee shop and the likelihood that one of these men would follow me home. The emerging horshoe of anti-intellectualism is not lost on me.

-On that note, in classrooms. Especially from professors.

One once brought me into the hall to berate me (and cause me to miss my next class) because our anthropology assignment included sharing the migration paths of our families. I mentioned that mine is Jewish. She told me I'd better renounce my Judaism. That it "triggered her." She then threatened to accuse me of plagiarism.

-At home.

A housemate tried to kill me within 24 hours of meeting me because another roommate told her that I am a Jew (and apparently nothing else).

In these instances, who do you think felt fear? Again, it couldn't be these people, or they would not have been openly and without hesitation making these claims for anyone/strangers to hear, despite how much people with these views love to claim oppression under some Zionist thumb.

I felt fear. I felt fear at minimum for my degree and livelihood. At maximum for my life or freedom if another housemate gave false testimony following the stabby roommate incident.

None of these people knew anything other than that I was in some way a Jew, ethnically or culturally.

This is not the fear I feel if someone is complaining about left leaning people, about pro-choicers, against anything that is a position I elect to have. Yes, I can take a necklace off, straighten my hair, speak differently, and put a fake name down for my apps, maybe get away with being recognized as The Bad People. Some of the individuals I mentioned were unaware for various reasons that a Jew was right there. But it would have been dangerous to let them know. Speaking out could have (and has) led to an assumption I was Jewish. Perhaps because it's so rare that anyone who isn't speaks up for us. After all, easier to get on the bandwagon than to walk the whole way.

This is the fear I have at the library when the group next to me reveals they're organizing a fundraiser to donate to Hamas (not a charity pretending to be unaffiliated, but the terror org itself, explicitly). The discomfort in my chest when the pharmacist tech repeats my last name long after I confirmed it with a strange infection, looks at my chain, sneers, and then throws my prescription at my face like it's the first pitch. When the children in my congregation don't sleep and their parents don't either. When knowing that the only reasons I'm physically unharmed are because most people are too cowardly to do what they rant about online (good), that I don't reveal myself to the ones that aren't, and that I have a natural talent for dodging chef knives.

If you cannot understand that the reason that "anti-Zionist" Jews don't often call this sort of thing out isn't because they aren't experiencing antisemitism, or you asume that antisemites can accurately guess who is and isn't a Zionist, you do not have enough of a foundational grasp on systems psychology to regard yourself an expert in international politics.

And if you aren't a Jew, and you have the cousin of JFK Jr's tape worm riding along with you/hate Jews, you may be getting ready to write something along the lines of, like Jews get on every post about their lived experiences, "that didn't happen and you're a stinky liar and im uncomfortable!!!"

Okay 👍 I bet you are uncomfortable.

[grits-galraisedinthesouth]

Black MEN tell Barack Obama to go home to Martha's Vineyard & kick rocks!!

"No more simping! It's Trump 2024"

Anton's follow up commentary: https://youtu.be/72b5EywbWqg?si=jtjO9cTFB4eIN7AS

Nina Turner calls out Obama's DISRESPECTFUL tone towards BLACK Men

"...finger wagging & shaming..." from Obama to BLACK Men

Obama's "plantation speech" is rejected

Eloquent Pastor reminds BLACK men it's none of Obama's business which box you check in the PRIVATE voting booth.

"Barry leave us alone!"

Polling Black men in Chicago

Ace Smart

Under Trump: No new wars, better economy & low crime.

Under Kamala Harris:

[gxlden-angels]

I've had this account now for 5ish years now. I've been in therapy for years, not exclusively for religious trauma but it's a major part. I've gotten better. I have a lot of content here I could reflect on, but I don't think I want to. I like knowing I progressed. I don't like looking at what from. Usually religious trauma comes up in therapy as an "oh yea...." instead of by name now. It's indirect. Enmeshment. Parentification. Vaginismus. Scrupulous and Harm OCD. Alexithymia. Derealization and Depersonalization. Paranoia.

I'm like, a real adult now I guess. I have a bachelor's degree now. I walk this upcoming weekend. I live in a house and I'm renting out a room with my own money. It has a backyard my cat likes to run around in. I had a job interview in my chosen field today. It went well

Then I'll go back to my family for the weekend and I find out they're spiraling into AI generated christian conspiracy theory videos. Their pastor is preaching about Trump being the anti-christ, and any non-Trump or Conspiracy message is the same thing he's said for the past decade, sometimes word for word. My uncle is convinced he's a prophet. He tells a story about a girl that was paralyzed after not listening to his message. My grandfather is convinced us black people are the true Israelites and chosen people. I thought I was the only one medically neglected by my aunt who's a doctor. I was not. I show her my emotions chart app. She tells me it's good so I can recognize when I feel bad and remember Jesus's love until I'm happy again. It's not normal for your joints to pop out of place apparently. We all learned this at the same time. It's Ehlers Danlos Syndrome. That explains a lot. My grandfather fell asleep to a video about the Ethiopian bible and how other bibles were made to take out miracles by Jesus and angels again. The remote is lodged in his hand so we can't change it

Then I talk about plants and food with my dad and my grandmother. My dad jokingly complains about his mom making him garden with her all day half a century ago. I give her a little kiss on her forehead before I go. My dad sends me home with leftover peach cobbler he made. I eat it with my lunch at my job. I answer phone calls at a front desk. I paid real taxes for the first time this year. I go to therapy and I talk about everything from my sex life to my graduate school plans to my opinions about generative AI (I hate it). I'm like, a real, breathing adult that has autonomy I guess. I'm not even claimed as a dependent anymore. I built my own desk that I bought from Big Lots.

You get where I'm going with this right? I'm not cured or healed by any means. Far from it in fact. I still get a pang of anxiety using the lord's name in vain and a chill down my spine when manifesting feels too close to confessing. It's harder making a personal post about religious trauma now though. It's not necessarily that I'm cured, it's just so engrained that I've created atheistic excuses to stay stuck in my religious trauma. I can pinpoint the source of it if I think about it long enough, so I don't think about it long enough

I'm not afraid to think lustful thoughts because holding lust in your heart is a sin, it's because I feel like a creep. I'm not worried I'll be sent to hell if I make mistakes that take me further from Jesus, I just think making mistakes would make me a bad person and an asshole. These beliefs popped out of nowhere, of course. They aren't influenced by the religious trauma so deeply buried in my head that taking it out would feel like taking out the gray matter of my brain itself. I'm schrodingers's man where I'm only a human when I'm observed. It used to be a deity but then it was you. I'm observed by you and that proved I'm human just long enough to get by when I most needed it. I still have that problem, but I'm seen outside of here. I see myself more often too

I don't want this post to seem like a good-bye, because it's not. I'm just currently in a period of limbo and I feel like the next generation of religious trauma bloggers are rising. I'm too busy arguing with my therapist about why I'm a bad person in a way that doesn't just boil down to "I'm a sinner in need of redemption" in a desperately-secular way. I'm self-aware enough to know that's what I'm doing, but not progressing enough to stop yet. I think what will happen is I'll eventually get frustrated enough to give up on the secular origins of my mental distress. I think a lot of you are in a similar place. You're out long enough that it feels like it should be over. You don't live in the bible-thumping, belt-wielding, gay-bashing, hellscape you once did. You might even be no-contact. You pay taxes now in your apartment. But it's not over. It's still there. It's just harder to say it's Jesus's fault I'm like this. It feels like it's been too long to still blame the bible.

It's not. It's buried in your synapses and neurons and muscles and bones and skin and hair and teeth and it's hard to remember that after 5 years. It's not oozing out into your bloodstream and filling you with enough cortisol and adrenaline to fuel an elephant anymore. It trickles though like a leaky faucet. I think I've lost the plot at this point, but you get it

Like I said, not a goodbye despite what it seems like. I just have to remember that a leaky faucet is still a concern

[pastorprevon]

The Epistle to the Philippians is a book of the New Testament in the Bible. Here are some key facts about it: Authorship: The letter is attributed to the Apostle Paul, who wrote it while in prison (likely in Rome) around 61-62 AD. Recipients: The letter is addressed to the Christian community in Philippi, a city in ancient Macedonia (modern-day Greece). Purpose: Paul wrote to express gratitude for the Philippians' financial support, to encourage them in their faith, and to provide guidance on living a Christ-centered life. Themes: Key themes include joy, gratitude, humility, and the importance of following Jesus' example. Famous passages: One of the most famous passages is Philippians 4:13, "I can do all things through Christ who strengthens me." The letter emphasizes the importance of living out one's faith with joy, humility, and unity.

In Philippians 1:6, Paul expresses confidence that "he who began a good work in you will carry it on to completion until the day of Christ Jesus." In other words, Paul is confident that God will continue to work in the lives of the Philippians, bringing their faith to full maturity until Jesus returns.

In Philippians 1:7, Paul says that the Philippians are partakers with him of God's grace because they have shared in his sufferings and have supported him financially in his ministry, specifically mentioning their support of him while he was in prison. Their partnership in the gospel and their kindness towards him have made them sharers in God's grace together with Paul.

In Philippians 1:29, Paul explains that it has been granted to the Philippians "not only to believe on him, but also to suffer for him." This verse highlights that suffering for Christ is a privilege and a gift from God, just as believing in Him is.

In Philippians 1:9, Paul prays that "their love may abound more and more in knowledge and depth of insight." He's asking God to help the Philippians grow in their love for each other and for others, and to do so with increasing knowledge and discernment.

In Philippians 1:9-11, Paul prays that the Philippians' love may abound more and more in knowledge and depth of insight, so that they may be able to discern what is best (verse 10) and be filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God (verse 11). In essence, Paul is praying for their spiritual growth, discernment, and righteous living, ultimately bringing glory to God.

In Philippians 1:12, Paul writes, "Now I want you to know, brothers and sisters, that what has happened to me has actually served to advance the gospel." Paul is saying that his imprisonment and sufferings have actually helped to spread the gospel, likely through his witness to those around him, including guards and other prisoners. Despite his difficult circumstances, the gospel is still being advanced.

In Philippians 1:14, Paul writes that his imprisonment (or "bonds") has given others confidence in the Lord, and as a result, "most of the brothers and sisters, having confidence in the Lord because of my imprisonment, now more boldly dare to speak the word." Paul's boldness and endurance in the face of suffering have inspired others to be more courageous in sharing their faith. His imprisonment has had a positive impact on others, emboldening them to preach and share the gospel more freely.

In Philippians 1:15-17, Paul mentions that some preach Christ out of envy and rivalry, or selfish ambition, rather than goodwill or love. They are motivated by a desire to cause Paul distress or to advance themselves, rather than genuinely serving Christ. In contrast, others preach Christ out of goodwill and love, knowing that Paul is imprisoned for the gospel. Paul's focus, however, is on the fact that Christ is being proclaimed, regardless of the motivations behind it.

In Philippians 1:18, Paul writes that regardless of the motivations behind the preaching, "Christ is proclaimed, and in this I rejoice." The fact that Christ is being preached brings Paul joy, even if some do so with impure motives. He focuses on the positive outcome – the spread of the gospel – rather than the negative motivations of some preachers.

In Philippians 1:21, Paul writes, "For to me, to live is Christ and to die is gain." Paul's perspective is that whether he lives or dies, his life is centered on Christ. Living means continuing to serve and follow Christ, while dying would mean gaining a closer relationship with Christ in heaven. For Paul, both life and death are valuable in relation to Christ.

In Philippians 1:23-24, Paul writes that he is torn between two desires: "I am torn between the two: I desire to depart and be with Christ, which is better by far, but it is more necessary for you that I remain in the body." Paul is expressing his struggle between the desire to die and be with Christ, which he believes would be a wonderful thing, and the need to stay alive to continue serving the Philippians and spreading the gospel.

In Philippians 1:24-25, Paul concludes that it is more necessary for him to remain in life for the sake of the Philippians, and he is convinced that he will remain and continue to be with them for their progress and joy in the faith. Paul's conclusion is that staying alive is more beneficial for others, and he chooses to prioritize their needs over his own desire to be with Christ.

In Philippians 1:27, Paul writes that the Philippians' "manner of life" should be "worthy of the gospel of Christ." He encourages them to live in a way that reflects their citizenship in heaven and to be united, striving together for the faith of the gospel. Their conversation and conduct should demonstrate the values and principles of Christ.

In Philippians 1:29, Paul writes that it has been granted to the Philippians "to suffer for Christ" as a privilege. Suffering for Christ's sake is seen as a privilege and an honor, not just a burden. This highlights the value of identifying with Christ's sufferings and the special relationship it brings with Him.

[worldmediathewhowhatwhen]

Every American holiday seems to generate trash and packaging trash. Trash pollution heavily burdens the Earth through various impacts, including environmental damage, economic costs, and health risks. Globally, billions of tons of waste are generated annually, leading to significant pollution of land, water, and air, according to DevelopmentAid and Earth Day. This pollution harms ecosystems, wildlife, and human health, while also contributing to climate change and increasing economic burdens on waste management and cleanup efforts. Here's a more detailed look at how trash pollution impacts the Earth:

Environmental Damage: Pollution of land, water, and air: . Trash contaminates soil, rivers, lakes, and oceans, leading to the release of harmful chemicals and pollutants into ecosystems. Harm to wildlife: . Marine animals ingest or become entangled in plastic and other trash, leading to injuries, deaths, and habitat destruction. Ecosystem disruption: . Trash alters natural habitats, disrupts ecological balance, and can lead to the decline or extinction of species. Climate change: . Methane emissions from decaying trash in landfills are a significant greenhouse gas, contributing to global warming. Loss of biodiversity: . Pollution and habitat degradation caused by trash reduce the diversity and abundance of plant and animal species.

Economic Costs: Waste management expenses: Collecting, transporting, and disposing of trash, including landfills and recycling programs, incur significant costs. Healthcare costs: Exposure to pollutants from trash can lead to respiratory problems, skin irritation, and other health issues, increasing healthcare costs. Cleanup and restoration costs: Remediating contaminated sites and restoring damaged ecosystems can be extremely expensive. Tourism and recreation losses: Polluted areas can deter tourists and reduce recreational opportunities, impacting local economies. Loss of natural resources: Overconsumption and waste generation deplete natural resources, leading to economic instability.

Human Health Risks: Exposure to harmful chemicals: Trash can contain chemicals that leach into soil and water, contaminating drinking water and causing health problems. Respiratory problems: Air pollution from waste burning or decomposing trash can cause respiratory issues like asthma and bronchitis. Infectious diseases: Unsanitary landfills can attract rodents and insects, transmitting diseases like West Nile virus and leptospirosis. Food contamination: Microplastics and other pollutants can enter the food chain, potentially harming human health.

Other Impacts: Aesthetic damage: Trash litter can detract from the beauty of landscapes and reduce quality of life. Social unrest: Poor waste management can lead to social tensions and conflicts, especially in areas with limited resources. Impact on future generations: Trash pollution and the associated environmental and health problems can create a burden for future generations. In conclusion, trash pollution has far-reaching and detrimental impacts on the environment, economy, and human health. Addressing this issue requires a multifaceted approach, including reducing consumption, improving waste management practices, and promoting sustainable alternatives to plastic and other polluting materials.

[camisoledadparis]

In the USA, Pope Francis appoints an "anti-Trump" and "pro-LGBT" cardinal to head the Archdiocese of Washington! Chosen by the sovereign pontiff on Monday, January 6, 2025 to lead the Archdiocese of Washington, Robert McElroy, 70, has issued several criticisms in recent years regarding the future American president's migration program and his treatment of LGBTQ people!

A symbolic decision. Pope Francis on Monday appointed a Catholic cardinal who is very critical of Donald Trump's political program as the new head of the Catholic Church in Washington, a few days before the billionaire's inauguration as President of the United States, and on the fourth anniversary of the attack on the United States Capitol, January 6, 2021!

Robert McElroy, 70, already made a cardinal by Francis in 2022, has been Bishop of San Diego since 2015! He is particularly known for his public anti-Trump stances… During the Republican leader's first term, Bishop McElroy strongly criticized his plans to launch a mass deportation campaign targeting millions of immigrants living in the United States! He called on Americans to "disrupt" these plans in a 2017 speech and later told a Catholic magazine that Catholics "simply cannot stand by and watch (migrants) be deported"! A bold move: Robert McElroy is also an outspoken ally of Francis among the American Catholic bishops, who are widely divided over the Pope's pastoral agenda! He has taken progressive positions on issues such as welcoming LGBTQ Catholics and calling for the ordination of priests… Before arriving at the head of the archdiocese, the cardinal had a classic career path: holding a doctorate in theology from the Pontifical Gregorian University in Rome, as is customary for Catholic prelates, he also earned a doctorate in politics from Stanford University, where his thesis focused on American foreign policy!

"This is a bold move," Massimo Faggioli, an Italian academic who has closely followed Francis' papacy, said of RobertMcElroy's appointment! He will replace Cardinal Wilton Gregory, who has led the Archdiocese of Washington since 2019 and is retiring… Gregory was the first African-American leader of the Catholic Church in Washington and the first black cardinal in the United States!

[justinspoliticalcorner]

Noel Sims at Popular Information:

In a January 24 press release from the Department of Education, the Trump administration declared that book-banning was a “hoax.” But last month, President Trump invited John Amanchukwu, the self-proclaimed “book-banning pastor,” to the White House for a Black History Month event. Since 2023, Amanchukwu, a youth pastor from North Carolina, has travelled to at least 23 school board meetings in 18 states on a nationwide book-banning tour financed by Trump donors and allies, including Turning Point USA (TPUSA). On this tour, Amanchukwu demands that school districts remove books that do not align with his conservative Christian ideology — usually books written by or about LGBTQ people. Amanchukwu relies heavily on insults and threats during his school board speeches, maximizing each appearance's potential for social media virality. At a recent stop in Murfreesboro, Tennessee, Amanchukwu launched into a typical rant about the book "It Feels Good to Be Yourself." Amanchukwu said the book was "a lie" because it acknowledged that gender identity is fluid and intersex people exist. As proof that the book was lying to children, Amanchukwu cited Genesis 1:27. Informed by the chair of the school board that he was out of order because his comments did not pertain to items on the day's agenda, Amanchukwu just began speaking louder, attempting to drown out the board members. Asked to return to his seat, Amanchukwu was undeterred. "We want to ban books that seek to pervert the hearts and minds of children," he shouted. The shouting continued for approximately three minutes, until the board declared a recess. In April 2023, Amanchukwu attended a meeting of the Wake County Board of Education in his home state of North Carolina with then-candidate for state superintendent Michele Morrow and other local activists. In his comments, Amanchukwu said that inappropriate books were being "purchased and delivered" to local schools as part of a plot by the "Democrat Party" that "castrates children, mutilates children, perverts children, grooms children, murders children, and indoctrinates children." (The Wake County Board of Education is non-partisan.) [...]

The money behind Amanchukwu

In August 2023, Amanchukwu officially announced a nationwide tour of school boards in partnership with a “major organization,” TPUSA. In June 2024, he appeared on a podcast hosted by TPUSA Founder Charlie Kirk during which Amanchukwu revealed that TPUSA had chipped in “thousands and thousands” of dollars to support his work. Amanchukwu also said he received “hundreds of thousands” of dollars from Robert “Dr. Bob” Shillman. Shillman is a businessman and right-wing donor who has previously funded anti-muslim activists including Laura Loomer, Brigitte Gabriel, and Tommy Robinson. Shillman also hosted a fundraiser with J.D. Vance for the Trump campaign in September 2024. Some specifics of the financial arrangement between Amanchukwu, TPUSA, and Shillman have not been disclosed. But, based on TPUSA social media posts, it appears that Shillman’s donations to TPUSA are being used to fund Amanchukwu's school board tour. Amanchukwu has worked with TPUSA Faith, an offshoot of TPUSA, as a contributor since July 2022. Amanchukwu was a featured speaker at America Fest, TPUSA’s annual conference, in December 2024 and is often featured on TPUSA's social media accounts.

[...] In Fall 2024, Amanchukwu became a visiting fellow at the Center for Renewing America, an organization founded by Russell Vought, a lead author of Project 2025 who was recently confirmed as Trump's Director of the Office of Management and Budget. The Center for Renewing America did not respond to questions about Amanchukwu’s work. [...]

Causing chaos at school board meetings to create viral social media content

When Amanchukwu announced his school board tour, he said he would travel to the “wokest and bluest and darkest cities in America.” Instead, his tour has largely stopped in purple or red districts — Boise, Idaho; Washoe County, Nevada; Gwinnett County, Georgia; Midland, Texas. On at least two occasions when Amanchukwu visited school boards that only allow public comments from people residing in their district, Amanchukwu has claimed to be the roommate of a local activist. Amanchukwu’s school board speeches follow a routine format. He identifies a few books he feels do not belong in school libraries. These books often feature LGBTQ characters and range from picture books to more mature young-adult novels. Amanchukwu reads a passage from one of the more mature books and admonishes school board members for allowing such “perverse” material in their libraries. Amanchukwu frequently breaks meeting rules, which has resulted in him being escorted out of meetings by police on several occasions — and provides eye-catching content for his social media accounts.

Popular Information does an exposé on anti-LGBTQ+ extremist and book ban advocate John Amanchukwu. Amanchukwu’s activities have been funded by right-wing bigwigs, such as Turning Point USA.

[dreaminginthedeepsouth]

The Right Reverend Mariann Budde, the Episcopal bishop of Washington, D.C., has a history of practicing what’s called “the prophetic tradition”: naming the world’s ills and calling out those who perpetrate them. In 2020, after President Donald Trump ordered the dispersal of Black Lives Matter protesters from Lafayette Square and then posed there for photographs, standing before St. John’s Church and holding a Bible, she expressed outrage. “Mr. Trump used sacred symbols to cloak himself in the mantle of spiritual authority, while espousing positions antithetical to the Bible that he held in his hands,” Budde wrote in an op-ed. When Trump ran for reëlection in 2020, she said that she had “given up speaking to President Trump.”

Yet earlier this week, from the pulpit of the Washington National Cathedral, Budde addressed President Trump directly and personally. Her nearly fifteen-minute sermon focussed on what she described as three necessary elements for national unity: dignity, honesty, and humility. Then, toward the end of her sermon, she added a fourth, calling on Trump to “have mercy” on those in America, particularly immigrants and members of the L.G.B.T.Q. community, who are currently afraid. The final two minutes of her sermon went viral, drawing ire from Trump’s supporters, who have commented that she should be placed on “the deportation list,” and that Budde is “exhibit A for why women should not be pastors, priests, or bishops.” Trump posted on Truth Social that Budde was a “so-called Bishop.” “She is not very good at her job!” he added. “She and her church owe the public an apology!”

Budde, the author of “How We Learn to Be Brave,” from 2023, has not apologized to Trump, nor to anyone else, for her remarks. On Thursday morning, she spoke with me by phone from her home in Washington, D.C. In a forty-minute conversation, which has been edited for length and clarity, Budde reflected on what she’d intended to say in the sermon, the role of prayer in her life, and the responsibility of religious leaders to address the social and political realities of their time.

You’ve mentioned that your decision to speak about mercy came after hearing Trump talk about God’s will, and invoke the divine right of kings in his inaugural speech. Can you walk us through how you made this decision to speak out, and the role that prayer played in it?

I was starting to feel incomplete, just unsettled, about the three pillars of unity—that there was something missing. So I was struggling before Monday morning, actually, just talking back and forth with people with whom I was sharing my ideas and thoughts.

At some point on Monday—and I can’t remember when, but it was in the context of the sweeping descriptions of whole swaths of people in our society in ways that were so harsh and inconsistent with what I knew to be true, what most of us know to be true—the word mercy kept coming to me, mercy and empathy. I decided to stay with mercy, in part because I knew that, in that context and in that moment, I needed to honor the office of the President and the fact that millions of people, as I said, placed their trust in him and were counting on him to lead the country. He himself felt providentially spared to make America great again, as he said, but also to lead, right?

I was trying to find a way to bring into the room those who were not part of the vision of unity that he described in his Inaugural Address, and, indeed, the way he’s been talking about our country through the entire campaign. And, of course, I was in prayer. I was in conversation with different people within my own inner dialogue. And so I chose to ask for mercy, and I also tried to humanize the people I was referring to, who are in need of mercy—the people who are afraid.

I figured there were probably one thousand people in the cathedral that morning. And I was guessing that there were parents in the room of children who were gay and lesbian, or maybe even transgender, or they themselves were gay or lesbian, so they would know something of the struggle. I was trying to humanize, to bring us into that same spirit of when we get to know each other, we’re more alike than we are different. And also, in speaking of the immigrant population—and particularly those who are arriving into this country and taking on the tasks that keep our society going, often behind the scenes or at off hours, and doing really back-breaking labor—to say that these are people that many of us know. I wanted to bring them into the room, to help evoke the images of actual people, rather than broad categories or characterizations.

Writing—and you’re a writer, so I think you understand this—is a form of prayer for me. It involves everything, right? Every aspect of my being, all of my ego, my insecurities, my strengths. You know those rare moments when you feel like you actually have energy to write, and other times when you feel like you’re going to fall asleep in front of the screen? It’s all prayer, and so that was certainly a part of it as well.

You’ve spoken in the past about the uselessness of speaking to Trump, that you’re done speaking to Trump. I thought, as I listened, that yes, you addressed him, but were you speaking to Trump?

That’s really interesting. I guess when I said in the past that I was done speaking to Trump, I really meant I had given up any illusion that my words would have any influence on him. I did not see myself as one he would consider a credible voice to listen to. And I daresay that is still the case. Yet, in that moment, I chose to address him personally. I could have kept it in the broad third-person plural, like I had for the other three [principles of unity], right? We need these three things. We all need to do them. But I thought, in that moment, I would honor his office.

As a communication technique, family-systems people will often tell us that, if you really want someone in your circle to hear you, let them overhear you talk to somebody else. Like if my children, my grown adult children, talk to someone else about their lives, and I happen to be eavesdropping—I’m sitting over in the kitchen, chopping vegetables, you know what I mean—and they’re talking to a college friend, or they’re talking to a family friend or an uncle, they talk differently, and I listen differently.

I was actually counting on people overhearing me talk to Trump in a way that would communicate to them. So there was that. The other part was that I was very aware that I was not simply speaking to those gathered in the sanctuary of the cathedral but that we were actually part of a public discourse that had been going on throughout the political season. As I mentioned, there’s a certain amount of rhetoric that we take as normal now, and particularly so in political seasons, and it’s a really dangerous way to run a country. If we talk to each other like that all the time, we are going down a path of self-destruction as a nation.

You just talked about your kids, and, as a pastor’s kid, I have some experience of how the political can play out in the personal. I would imagine your kids are just so proud of you. How are they? How is your family with all this?

I have two adult sons, and they have both been so supportive. And, of course, they have friends, communities, and colleagues, and this has been a bit of a whirlwind for them. They are proud, they are grateful, but they’re also themselves, you know? These are things that they strive to live by every day. So, in some sense, I wanted to honor them.

I’m in my sixties now, so I spend most of my time thinking about how I can live in a way that puts wind in the sails of those coming up behind me in the years I have left, certainly as a bishop, and whatever time God gives me on this earth. That’s my most important work now: to encourage rising generations—all of us, really, but particularly those who will live on past my lifetime—to live in hope. To hold on to the things that build community. To work for the things that matter. To trust in God. To believe that there is a spiritual force beyond us that is trustworthy and a source of strength and courage. And these things really, really matter.

People are talking about only part of what you said. And so I want to ask, are there other things in your sermon that you’d like to draw attention to?

I think the whole beginning, which was the idea of: What does unity mean in a country of such diversity and difference? Can this country actually be the United States? That’s an age-old question in America, involving how we have lived through our aspirations and our failures to live up to those aspirations, and the people who call us to live up to them, and the ways we change.

That’s our story, or part of our story, but then we have this other overlay, which I was trying to describe. I think I first heard this phrase from Tim Shriver: the culture of contempt. We are living in a time when we are being socialized to respond to those who disagree with us on anything as if it were the worst possible thing that anyone could possibly think or feel.

And in that culture of contempt, the word “hate” easily falls off our lips. And I’m guilty of this—how easily I find jokes at the expense of other people funny, particularly if I disagree with those people. This has become so normalized. There’s a little bit of that that’s simply human, but when it’s amplified by social media it becomes part of the outrage-industrial complex: “Let me say something that is sure to cause offense, and then just watch everyone explode.” So how can we be mindful of that? How can we transcend that?

But, also, I can understand the sermon would have landed very differently if I had left the last part out. And, in fact, someone actually said to me, “You might want to consider not saying it, given how it will be received.” Someone I really admire, who works in the public arena—someone who is daily trying to uphold our values in the federal government—said to me, “Look, Mariann, you don’t have to go there if you don’t want to.” And I thought about that for a minute, and I thought, Well, but if I don’t?

She suggested, if I was going to do that, “One issue, do one issue.” And so I was focussing on immigration, and I was sharing it with somebody else. But I said to them, “What about what’s being said, particularly about trans kids and the L.G.B.T.Q. and what it’s like for them?” And then another person wrote to me and said, “You know, if there were one thing that I’d ask you to include . . .” So there it was again.

I try not to do this in isolation anymore, because I just need more eyes and ears to help me think this through. And so I was with the director of communications at the Cathedral, a dear friend, Kevin Eckstrom. And I said, “What do you think?” He said, “Yeah, yeah, put it in there.” And he himself is a gay man. And I thought, O.K. I wasn’t speaking in the abstract. These are not stick figures in my head, these are real people, my friends’ children. And so I knew what was going to happen, but if I’d just started with “Mr. President, I’d love to talk to you about your positions on immigration,” that wouldn’t have been appropriate.

“If you really want someone in your circle to hear you, let them overhear you talk to somebody else,” Budde says.

Listening to you, I think about Karl Barth’s famous dictum, about “preaching with the Bible in one hand, and the newspaper in the other.”

I was taught by someone who was taught by Karl Barth, and he was very fond of that expression. I think he even said, “The New York Times in one hand.” I think there are two ways that I believe about that, one very pastoral and the other more public-minded. I had a professor say once—and I believe this with all my heart—that if you know what people are thinking about when they’re coming into church on Sunday morning, it’s very important to acknowledge that. So if something’s happened in your immediate surroundings, the country, or the world and it’s on people's minds, he said, you just need to acknowledge it. That doesn’t mean it can be the topic of your sermon, but somewhere make space for that.

So I believe that, and I honor that to the best of my ability. And, sure, I think it’s important for us. It may not be the newspaper, always, it might be other sources of news. But to trust that Jesus came for the world. Jesus came for the world. It’s the world for which he died. And so to not be mindful of what is happening in places beyond our immediate sphere is a denial of the world that God loves. I’m all in on that one.

You spoke against Trump when he was on the campaign trail and during the Black Lives Matter movement. And I’m wondering if the response you’ve had now is larger than any you’ve had before. Is this a new moment for you?

The only comparison is to the response after the Black Lives Matter protest and the clearing of Lafayette Square. People had been starting to gather at St. John’s, and we were working to make the plaza a kind of resting place, a sanctuary where people could get food and sanitizer and face masks, and you could say a prayer with them, to stand in solidarity with those who were protesting peacefully. All that was being undertaken when this clearing thing happened. So that whole wave of response, both positive and negative, lasted for about four or five days in this same kind of whirlwind. The one difference was that there was a huge number of clergy in the D.C. area that wanted to join me in making a statement. There was this influx of people who said, “We want to go back to the plaza. We want to pray with you there.” And so there was this whole other thing to manage, which got out of hand. And then, like most of these things, the news cycle went on, and it all just went away.

This is day three of this particular cycle. So I can’t tell you if it’s better or worse.

You’ve received an overwhelming number of responses, both positive and negative. In the negative responses, is there a new sense of risk that you’re feeling?

To keep my own sanity, I don’t spend a lot of time reading the comments. But those who have been monitoring them are concerned about the level of violent speech that is embedded in them. But I honestly can’t say if it’s worse. I didn’t read them in 2020, either. Actually, my assistant at the time just said, “Yeah, you’re not reading these. You’re not reading these. You can only read these.” She only gave me the ones that were supportive. But I said, “O.K., what’s the ratio?” And she said, “Oh, it’s about fifty-fifty.”

I don’t know if it’s fifty-fifty here. But the people around me are almost universally concerned. I can’t say whether that’s accurate, or it’s just that there’s a state of fear in the air about the levels of violence in our society. I think there is a case to be made that we have become more violent in our rhetoric, and that there is greater license given to unguarded speech.

You have spoken in a radical and clear way about the root of faith, about what Christianity was, and Jesus’ message was. Do you see yourself in the prophetic tradition? What does bearing radical witness and being part of the religious left, if that’s fair to say, mean to you?

I think you could argue it a couple of ways. I would like to say I was being pretty normal. I don’t think I was saying anything that was all that radical, to be honest. I feel like it was pretty basic. Treat people with dignity, be honest, be humble. Care for your neighbors—not only care for your neighbors but care for the stranger. I mean, this is pretty basic spiritual practice.

Now, is it easy? No, it’s not easy. But you wouldn’t have to be a Christian or a person of faith to espouse those pretty universal values. But we live in a time and we are now led by a President who is, by his own definition, a disrupter. He’s really determined to disrupt the way our society functions. He feels a tremendous mandate to do that. He has a lot of influence. And, at least in his opening few days as President, he is leading the country in the way he promised in the campaign, which is harsh and inflammatory in its assumptions about whole swaths of human beings, and also what it means to be this country. So I would say, both as an American and as a Christian, I’m pretty much right in the center. If it comes across as radical, that just says something about the times we are in.

Of the many insults Trump levelled at you, the idea that your service was “very boring” made me laugh. I thought, well, how many Episcopal services has that man sat through? Because that’s pretty typical.

You know, it makes me laugh, too. To be honest, I find a lot of our services boring. And I try to liven them up a bit, right? I mean, we could always do better. And he’s certainly entitled to his opinion. Do those services go on? They do. There’s a lot of music. There’s a lot of different invocations of prayer. We had a lot of people to include in the service, so I could understand that he was feeling a bit restless. It’s not his preference, I don’t think.

I’ve sat in that very cathedral for several hours at a stretch.

Yeah, they can be long—we love our words.

I kept thinking of what you didn’t have to say, which is that you were a woman in that pulpit in front of a newly resurgent form of Christianity in America—whether we’re talking about conservative evangelicals or we’re talking about this kind of newly muscular Catholic opposition to women in the priesthood. You were ordained in 1989. Is that right?

That’s right.

The Episcopal Church first ordained women in 1974. So for you, being a woman and a priest and now a bishop, have you faced opposition?

Mild opposition; nothing compared to what the first women went through. I came after the hardest, hardest struggles and resistance had occurred. By the time I was elected bishop, there had been several women bishops before. So I would say I was blessed to be among those who benefitted from the ones who had come before me, and I have tried to remember them and honor them and open doors for other people, because doors were opened for me.

It strikes me that one of the aspects of your sermon that’s been missed is how pastoral it was. It was a message of care, and it was spoken with tenderness and humility. As a pastor, do you have advice to people listening to you about how to care for themselves and keep going at this time? How do you care for yourself? How do you keep going?

I think it’s a really good question. When I wrote “How We Learn to Be Brave,” I did feel that there was an internal kind of—well, you know, what Howard Thurman called “the sound of the genuine.” We are not on our own here. We are not isolated from one another. And there is a force at work in the universe that is ultimately for good which we can tap into and which can empower us. For people of faith, we give that very particular names. But even for people who are not there are ways to describe that sense of empowerment that is bigger than we are and can work through us in ways that astonish us. We can’t control it. We can’t evoke it on command, but it’s real, and we can count on it, and it allows all of us to do extraordinary things. When we do it together, then we can move mountains that seemed immovable before. And I do believe that, and I do believe that is the life of faith, but also you don’t have to be a person of faith to trust that innate human capacity to channel love, goodness, and real strength into our own lives and into the world. ♦