https://jesusmaga.com/trump-touts-stranglehold-on-iran-praise-be-to-allah/

James 4:13–17 (part 1) I have been diagnosed with an aneurysm in my ascending aorta. In many people, an aneurysm like this can remain hidden until it ruptures, and when an ascending aortic aneurysm ruptures, it is often fatal. Mine was discovered before that happened. And I wasn’t even looking for an aneurysm. I went in because I have struggled with breathing problems for many years. I wanted answers so I could finally move forward with that problem. During the evaluation, they performed an echocardiogram. That is when they found the aneurysm. Now I am preparing for open-heart surgery. Experiences like this have a way of changing how you read certain passages of Scripture. James writes: “Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.” — James 4:14, KJV The Greek word translated “vapour” is ἀτμίς (atmis). It means a vapor, mist, or breath—something that appears for a little while and then disappears. James is not saying that our lives are meaningless. He is reminding us that they are brief, fragile, and not under our control. Years ago, while I was trying to understand why Christian denominations taught so many different things, I encountered what many people call the “name it and claim it” teaching. According to that way of thinking, I should never acknowledge the possibility that something could go wrong. I should simply “claim” my healing. If I admit that I could die, someone might say that I am doubting God or demonstrating weak faith. But that is not what James teaches. James does not tell us to declare what tomorrow will bring. He says: “Ye know not what shall be on the morrow.” Then he tells us how we should approach the future: “If the Lord will, we shall live, and do this, or that.” — James 4:15 The Greek says: ἐὰν ὁ κύριος θελήσῃ ean ho Kyrios thelēsē “If the Lord wills.” But notice what James says immediately afterward: “We shall live.” James does not merely say, “If the Lord wills, my plans will succeed.”

When we hear the word confession today, many Christians immediately think of confessing their sins as a regular part of their spiritual life. But historically, the practice did not appear all at once in the form most Christians recognize today. In the New Testament, confession can mean acknowledging, agreeing, or openly declaring something. James 5:16 says: “Confess your faults one to another.” The Greek includes the word ἀλλήλοις (allēlois)—“to one another.” James describes mutual acknowledgment among believers. He is not describing the later practice in which a Christian privately lists individual sins to a priest in order to receive absolution. In the centuries following the apostles, practices of public repentance and church discipline developed, particularly for serious sins committed after baptism. By the time of Tertullian in the early third century, we can see a more formal penitential process taking shape. It could be severe and very public. But this was still not the private, repeatable system of confession that would become common centuries later. A major development occurred beginning around the sixth century. Irish and Celtic monastic communities helped establish a more private and repeatable form of penance. Particular sins could be confessed, specific acts of penance prescribed, and the process repeated when necessary. Penitential books were produced that catalogued sins and assigned corresponding penances. This represented an important development in the history of confession. The practice spread from Irish monastic Christianity into continental Europe and gradually became embedded in Western Christianity. Then, in 1215, the Fourth Lateran Council required the faithful who had reached the age of discretion to confess their sins at least annually to their own priest. By the sixteenth century, the Council of Trent formally articulated the Roman Catholic sacrament of penance around contrition, confession, priestly absolution, and satisfaction.

Faith Repair Shop: Church division and gimmickry. No, nothing to do with church math or clowns. Well, maybe clowns. Several years back I read an article from Rick Brown (a Tomball, TX. Theologian/pastor/teacher) on church division. He said that church division can occur, "when we want to have a special feeling, a new expression or the next 'wow' factor." He's absolutely right and it's a doggone shame and this is why. We go to church to learn; to be filled with the teaching of the Gospel message and further our edification and guidance by the Holy Spirit. Don't misunderstand me when I say this, but we should be excited and glad before we get to church. However, life can slap you right in the kisser and who's behind that? Yep, always the adversary. This is why spiritual warfare is real and the recognition of it as important as anything Biblical! Jesus the Christ is our "reconciler," if you will. This simply means to bring something out of whack, undone or in conflict or unrest, back INTO a harmonious state. Jesus is pretty darn good at that, I mean, being the Creator and all. Always remember, we DO NOT need a "new thing.” We don't need gadgetry, stunts, gimmickry, comedians or attention grabbers in the church. The “attention grabber” is already present and Jesus is still saying the same thing He said in 31 A.D. Study it, learn it, live it, Gospelize & disciple it to others. And a great God day to you all. Rejoice. (Originally penned, posted August 15, 2018/Updated, edited, reposted August 26, 2021, 2023 & August 15, 2024)