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		<title><![CDATA[NEW DAY CHRISTIAN ECHURCH]]></title>
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		<itunes:subtitle><![CDATA[SERMONS, SONGS, SCRIPTURES]]></itunes:subtitle>
		<itunes:author><![CDATA[Diana Adu]]></itunes:author>
		<itunes:summary><![CDATA[Lady Apostle Diana is an African Diaspora Female Theologian who is currently developing an "Bisa Aberewa Hermeneutic at the VU University, Amsterdam. She has been sharing the gospel through her sermons and songs in both English and Italian for the past 40 years. 

Apostle Nana Biney is a Black Pentecostal Theologian. Who had had the privilege of preaching in both English and Italian. 

Please be blessed as you listen and watch.

WE PREACH CHRIST AND HIM CRUCIFIED.

www.newdaychristiantv.org.uk]]></itunes:summary>
		<description><![CDATA[Lady Apostle Diana is an African Diaspora Female Theologian who is currently developing an "Bisa Aberewa Hermeneutic at the VU University, Amsterdam. She has been sharing the gospel through her sermons and songs in both English and Italian for the past 40 years. 

Apostle Nana Biney is a Black Pentecostal Theologian. Who had had the privilege of preaching in both English and Italian. 

Please be blessed as you listen and watch.

WE PREACH CHRIST AND HIM CRUCIFIED.

www.newdaychristiantv.org.uk]]></description>
		<itunes:owner>
			<itunes:name><![CDATA[NEW DAY CHRISTIAN ECHURCH]]></itunes:name>
			<itunes:email>NEWDAYCHRISTIANTV@GMAIL.COM</itunes:email>
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			<itunes:category text="Christianity" />
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				<title><![CDATA[Creatio Oris, From the Womb of the Spirit to the Womb of the Mouth]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[Last week, we uncovered Uterus Oris—the womb of the mouth. You learned that you are incubating massive promises. But today, we are stepping out of incubation. We are diving into Genesis 1 and John 1 to explore Creatio Oris: From the Womb of the Spirit t]]></itunes:subtitle>
				<itunes:summary><![CDATA[Last week, we uncovered Uterus Oris—the womb of the mouth. You learned that you are incubating massive promises. But today, we are stepping out of incubation. We are diving into Genesis 1 and John 1 to explore Creatio Oris: From the Womb of the Spirit to the Womb of the Mouth.
We are unlocking an ancient Afrocentric blueprint—the law of Nana Aberewa—to prove that the rhythmic, heavy noise of spiritual labor has the acoustic power to shift the heavens. We are pulling back the veil on the amniotic fluid of creation to show you how to stop using your voice to merely describe your chaos, and start using it to command your darkness to yield. Wherever you are streaming this—type 'Creatio Oris' in the comments, share this stream right now, and let's go straight into the labor room of the Word!"]]></itunes:summary>
				<description><![CDATA[Last week, we uncovered Uterus Oris—the womb of the mouth. You learned that you are incubating massive promises. But today, we are stepping out of incubation. We are diving into Genesis 1 and John 1 to explore Creatio Oris: From the Womb of the Spirit to the Womb of the Mouth.
We are unlocking an ancient Afrocentric blueprint—the law of Nana Aberewa—to prove that the rhythmic, heavy noise of spiritual labor has the acoustic power to shift the heavens. We are pulling back the veil on the amniotic fluid of creation to show you how to stop using your voice to merely describe your chaos, and start using it to command your darkness to yield. Wherever you are streaming this—type 'Creatio Oris' in the comments, share this stream right now, and let's go straight into the labor room of the Word!"]]></description>
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				<pubDate>Mon, 20 Jul 2026 21:41:43 +0000</pubDate>
				<itunes:duration>01:19:07</itunes:duration>
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											<item>
				<title><![CDATA[Uterus Corporis, Uterus Oris: The Conception and Birthing of Miracles]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[Welcome to the New Day Christian Church Service! Get ready, because we are stepping into a heavy, prophetic shift. If you have been walking through a season of painful silence, spiritual dryness, or unanswered prayers, this message is your turning point.]]></itunes:subtitle>
				<itunes:summary><![CDATA[Welcome to the New Day Christian Church Service! Get ready, because  we are stepping into a heavy, prophetic shift. If you have been walking through a season of painful silence, spiritual dryness, or unanswered prayers, this message is your turning point. We are going to explore deep, empowering theme about themes about 'Delays, Dilation and Delivery' which I have titled as "Uterus Corporis, Uterus Oris: The Conception and Birthing of Miracles."

We are tracking a powerful spiritual line from Hannah's agonizing prayers to the mysteries of Jewish mysticism and the fire of Pentecost. Your silence is expiring. Your soul is dilating. Type in the chat right now: 'I am ready for the shift!' and get your notebooks out—the Word of the Lord is about to push impregnate you, push you into labour and grant you a  birthing experience! A miracle!"

Lady Apostle Diana Adu, MA
Bisa Aberewa Theologian
@2026, New Day Christian CIC

@2026, New Day Christian CIC]]></itunes:summary>
				<description><![CDATA[Welcome to the New Day Christian Church Service! Get ready, because  we are stepping into a heavy, prophetic shift. If you have been walking through a season of painful silence, spiritual dryness, or unanswered prayers, this message is your turning point. We are going to explore deep, empowering theme about themes about 'Delays, Dilation and Delivery' which I have titled as "Uterus Corporis, Uterus Oris: The Conception and Birthing of Miracles."

We are tracking a powerful spiritual line from Hannah's agonizing prayers to the mysteries of Jewish mysticism and the fire of Pentecost. Your silence is expiring. Your soul is dilating. Type in the chat right now: 'I am ready for the shift!' and get your notebooks out—the Word of the Lord is about to push impregnate you, push you into labour and grant you a  birthing experience! A miracle!"

Lady Apostle Diana Adu, MA
Bisa Aberewa Theologian
@2026, New Day Christian CIC

@2026, New Day Christian CIC]]></description>
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				<pubDate>Tue, 14 Jul 2026 11:43:37 +0000</pubDate>
				<itunes:duration>01:14:29</itunes:duration>
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				<title><![CDATA[NIGRA SUM ET FORMOSA: RECLAIMING THE BLACKNESS AND BEAUTY OF THE CHURCH]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[LADY APOSTLE DIANA ADU]]></itunes:author>
				<itunes:subtitle><![CDATA[Sermon Series Abstract: Nigra Sum Et Formosa & The Kingdom Wealth Transfer Series Climax and Conclusion: This sermon marks the definitive conclusion of our series on Kingdom Wealth Transfer, bridging political statecraft, historical reclamation, and end-t]]></itunes:subtitle>
				<itunes:summary><![CDATA[Sermon Series Abstract: 
Nigra Sum Et Formosa & The Kingdom Wealth Transfer
Series Climax and Conclusion:
This sermon marks the definitive conclusion of our series on Kingdom Wealth Transfer, bridging political statecraft, historical reclamation, and end-times ecclesiology. Building upon last week's message—which established that Queen Mother Bathsheba authored the Proverbs 31 blueprint under the pseudonym King Lemuel to politically advise her son, King Solomon on selecting an Eshet Chayil (that is, Woman of Valour) as a co-ruler. This week's message materializes that blueprint. I argue that the "black and beautiful" bride of the Song of Songs is the literal historical fulfillment of that Proverbs 31 archetype.
By examining three high-probability African royal candidates, namely—Abishag the Shulamite, the Nile Valley palace governor and treasurer, that is, the sōḵenet (1 Kings 1:2, Song of Solomon 1:5-6); The Queen of Sheba, the sovereign master of global trade monopolies and intellectual warfare (1 Kings 10:1-10); and Pharaoh’s Daughter, backed by the strategic military dowry of the city of Gezer (1 Kings 3:1, 1 Kings 9:16)— I demonstrate that the Woman of Valour was an active, real-world engine of economic, spiritual, and administrative power. This is further anchored by the epigraphic witness of their contemporary, Queen Karimala, ruling the Semna fortress frontier.
Ultimately, this series concludes by linking this ancient Afro-Judean continuum to the New Testament church. I posit that Christ’s promise of Dunamis (miraculous power, ability, and abundance) in Acts 1:8 is the exact New Testament equivalent of the Old Testament Chayil (military might, wealth, and executive governance) found in Proverbs 31. This linguistic and theological bridge proves that the promise of the Holy Ghost was never an abstract concept, but a mandate for the modern Church to shed its passive, domesticated theology. To receive the ultimate Kingdom Wealth Transfer, the Church must be identified not as a submissive bystander, but as the battle-clad, structurally autonomous Eshet Chayil—arising as the triumphant, Dunamis-powered Bride of Christ who commands her domain, protects the kingdom's gates, and enforces divine authority on the earth.]]></itunes:summary>
				<description><![CDATA[Sermon Series Abstract: 
Nigra Sum Et Formosa & The Kingdom Wealth Transfer
Series Climax and Conclusion:
This sermon marks the definitive conclusion of our series on Kingdom Wealth Transfer, bridging political statecraft, historical reclamation, and end-times ecclesiology. Building upon last week's message—which established that Queen Mother Bathsheba authored the Proverbs 31 blueprint under the pseudonym King Lemuel to politically advise her son, King Solomon on selecting an Eshet Chayil (that is, Woman of Valour) as a co-ruler. This week's message materializes that blueprint. I argue that the "black and beautiful" bride of the Song of Songs is the literal historical fulfillment of that Proverbs 31 archetype.
By examining three high-probability African royal candidates, namely—Abishag the Shulamite, the Nile Valley palace governor and treasurer, that is, the sōḵenet (1 Kings 1:2, Song of Solomon 1:5-6); The Queen of Sheba, the sovereign master of global trade monopolies and intellectual warfare (1 Kings 10:1-10); and Pharaoh’s Daughter, backed by the strategic military dowry of the city of Gezer (1 Kings 3:1, 1 Kings 9:16)— I demonstrate that the Woman of Valour was an active, real-world engine of economic, spiritual, and administrative power. This is further anchored by the epigraphic witness of their contemporary, Queen Karimala, ruling the Semna fortress frontier.
Ultimately, this series concludes by linking this ancient Afro-Judean continuum to the New Testament church. I posit that Christ’s promise of Dunamis (miraculous power, ability, and abundance) in Acts 1:8 is the exact New Testament equivalent of the Old Testament Chayil (military might, wealth, and executive governance) found in Proverbs 31. This linguistic and theological bridge proves that the promise of the Holy Ghost was never an abstract concept, but a mandate for the modern Church to shed its passive, domesticated theology. To receive the ultimate Kingdom Wealth Transfer, the Church must be identified not as a submissive bystander, but as the battle-clad, structurally autonomous Eshet Chayil—arising as the triumphant, Dunamis-powered Bride of Christ who commands her domain, protects the kingdom's gates, and enforces divine authority on the earth.]]></description>
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				<pubDate>Mon, 06 Jul 2026 22:11:47 +0000</pubDate>
				<itunes:duration>01:31:54</itunes:duration>
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				<title><![CDATA[The Gevirah]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[Introduction Summary: The Throne of the Gevirah" For generations, we have been conditioned to look at biblical history from the floor—viewing women, especially those on the margins, as passive footnotes or silent victims. But when we look through a woma]]></itunes:subtitle>
				<itunes:summary><![CDATA[Introduction Summary: The Throne of the Gevirah"
For generations, we have been conditioned to look at biblical history from the floor—viewing women, especially those on the margins, as passive footnotes or silent victims. But when we look through a womanist lens, we uncover a radical, institutional office of power in the Kingdom of Judah: the Gevirah, or the Queen Mother.The Gevirah was not a decoration; she sat on a designated throne at the right hand of the king as his chief political counselor and the people’s advocate—a literal parakletos.Today, my the help of The Holy Spirit, I shall trace ghrough the identity of Bathsheba, a woman of warfare, of wealth and of the Word, A woman of the Torah and a woman of the Throne who took the broken ground of trauma to build this office, how other Gevirah's used their position to rebel against exclusionary religious monopolies, or to enforce peity and how Jesus ultimately absorbed this role, ascending to the right hand to be our eternal Advocate. Most importantly, we will discover through text like Ephesians 2:6 how we believers have received the Gevirah anointing and are seated in heavenly places with Christ. Thus will prompt us at the close of the service to excercise the Gevirah anointing and the Gevirah status,  handed to every believer, positioning, us with the  executive authority of the Gevirah.It is time to change our address, step off the floor, and reclaim our seat at the right hand of power and wealth." 

Lady Apostle Diana Adu, MA
Bisa Aberewa Theologian]]></itunes:summary>
				<description><![CDATA[Introduction Summary: The Throne of the Gevirah"
For generations, we have been conditioned to look at biblical history from the floor—viewing women, especially those on the margins, as passive footnotes or silent victims. But when we look through a womanist lens, we uncover a radical, institutional office of power in the Kingdom of Judah: the Gevirah, or the Queen Mother.The Gevirah was not a decoration; she sat on a designated throne at the right hand of the king as his chief political counselor and the people’s advocate—a literal parakletos.Today, my the help of The Holy Spirit, I shall trace ghrough the identity of Bathsheba, a woman of warfare, of wealth and of the Word, A woman of the Torah and a woman of the Throne who took the broken ground of trauma to build this office, how other Gevirah's used their position to rebel against exclusionary religious monopolies, or to enforce peity and how Jesus ultimately absorbed this role, ascending to the right hand to be our eternal Advocate. Most importantly, we will discover through text like Ephesians 2:6 how we believers have received the Gevirah anointing and are seated in heavenly places with Christ. Thus will prompt us at the close of the service to excercise the Gevirah anointing and the Gevirah status,  handed to every believer, positioning, us with the  executive authority of the Gevirah.It is time to change our address, step off the floor, and reclaim our seat at the right hand of power and wealth." 

Lady Apostle Diana Adu, MA
Bisa Aberewa Theologian]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/the-gevirah</link>
				<pubDate>Mon, 29 Jun 2026 11:44:13 +0000</pubDate>
				<itunes:duration>01:25:10</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
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				<title><![CDATA[dunamis prayers]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[In the Bible, dunamis is a New Testament Greek word meaning miraculous power, might, or strength. It is the root of the English word "dynamite". While it represents wealth, health, miraculous power and the inherent supernatural ability, it is sometimes co]]></itunes:subtitle>
				<itunes:summary><![CDATA[In the Bible, dunamis is a New Testament Greek word meaning miraculous power, might, or strength. It is the root of the English word "dynamite". While it represents wealth, health, miraculous power and the inherent supernatural ability, it is sometimes conflated with biblical "powers" (such as archai or exousiai), which refer to spiritual entities or rulers . 

We will briefly explore both terms with the mandate to exalt the DUNAMIS from God for the purpose of igniting this inherent power in you and exposed the "powers" warring against our wealth, health and supernatural prowess as witness for the kingdom of our Christ. That's DUNAMIS, The Power within me!]]></itunes:summary>
				<description><![CDATA[In the Bible, dunamis is a New Testament Greek word meaning miraculous power, might, or strength. It is the root of the English word "dynamite". While it represents wealth, health, miraculous power and the inherent supernatural ability, it is sometimes conflated with biblical "powers" (such as archai or exousiai), which refer to spiritual entities or rulers . 

We will briefly explore both terms with the mandate to exalt the DUNAMIS from God for the purpose of igniting this inherent power in you and exposed the "powers" warring against our wealth, health and supernatural prowess as witness for the kingdom of our Christ. That's DUNAMIS, The Power within me!]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/dunamis-prayers</link>
				<pubDate>Tue, 23 Jun 2026 23:25:25 +0000</pubDate>
				<itunes:duration>15:56</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
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											<item>
				<title><![CDATA[DUNAMIS IN ME]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[LADY APOSTLEDIANA ADU]]></itunes:author>
				<itunes:subtitle><![CDATA[In the Bible, dunamis is a New Testament Greek word meaning miraculous power, might, or strength. It is the root of the English word "dynamite". While it represents wealth, health, miraculous power and the inherent supernatural ability, it is sometimes co]]></itunes:subtitle>
				<itunes:summary><![CDATA[In the Bible, dunamis is a New Testament Greek word meaning miraculous power, might, or strength. It is the root of the English word "dynamite". While it represents wealth, health, miraculous power and the inherent supernatural ability, it is sometimes conflated with biblical "powers" (such as archai or exousiai), which refer to spiritual entities or rulers . 

We will briefly explore both terms with the mandate to exalt the DUNAMIS from God for the purpose of igniting this inherent power in you and exposed the "powers" warring against our wealth, health and supernatural prowess as witness for the kingdom of our Christ. That's DUNAMIS IN ME!]]></itunes:summary>
				<description><![CDATA[In the Bible, dunamis is a New Testament Greek word meaning miraculous power, might, or strength. It is the root of the English word "dynamite". While it represents wealth, health, miraculous power and the inherent supernatural ability, it is sometimes conflated with biblical "powers" (such as archai or exousiai), which refer to spiritual entities or rulers . 

We will briefly explore both terms with the mandate to exalt the DUNAMIS from God for the purpose of igniting this inherent power in you and exposed the "powers" warring against our wealth, health and supernatural prowess as witness for the kingdom of our Christ. That's DUNAMIS IN ME!]]></description>
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				<pubDate>Tue, 23 Jun 2026 22:51:12 +0000</pubDate>
				<itunes:duration>01:10:59</itunes:duration>
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				<title><![CDATA[FEMALE CHUCH FATHERS]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[;ADY APOSTLE DIANA ADU]]></itunes:author>
				<itunes:subtitle><![CDATA[Applying the term "spiritual father" to female church leaders sparks a fascinating conversation across theology, church culture, and gender roles. While the title is historically male, many congregations and scholars reframe this dynamic to focus on the f]]></itunes:subtitle>
				<itunes:summary><![CDATA[Applying the term "spiritual father" to female church leaders sparks a fascinating conversation across theology, church culture, and gender roles. While the title is historically male, many congregations and scholars reframe this dynamic to focus on the function of spiritual mentorship rather than gender. 
Perspectives on this concept generally fall into three main approaches:


Functional Discipleship: Many theologians argue that spiritual parenting—fostering, guiding, and mentoring younger believers in the faith—is an attitude of the heart and an action, rather than a function of gender. In this view, both men and women can effectively perform the duties of a "spiritual father" or "spiritual mother". ￼


Biblical Precedent: Proponents of female spiritual leadership point to women in the early church like Priscilla, Phoebe, and Junia (found in Romans 16), who labored alongside the apostles and acted as vital mentors and founders. They argue that the core of fathering (raising others to maturity) is not limited by sex.


Traditional and Hierarchical Views: More traditional and conservative denominations (such as Roman Catholicism or conservative Protestantism) typically reserve the title of "spiritual father" specifically for male priests or male overseers. These groups often emphasize gender-specific roles or restrict certain leadership titles strictly to ordained men. 


Ultimately, the conversation often shifts from arguing over exact titles to evaluating the fruits of mentorship. Many modern churches emphasize "spiritual parents" as a collaborative team of both men and women guiding the congregation together".


On Father's Day Celebration UK , My assignment is to recall the memory and legacy of faith father-essesm the "Pateressae" as we honour our early father's and our male spiritual Fathers.


Lady Apostle Diana Adu
Bisa Aberewa Theologian, MA
New Day Vhristian CIC@2026, ALL RIGHTS RESERVED


Citations
1. Women in Ancient Christianity | From Jesus to Christ - The First Christians | FRONTLINE | PBS. (2015, November 18). https://www.pbs.org/wgbh/pages/frontline/shows/religion/first/women.html
2. Ordained Women of the Patristic Era - CBE International. (2022, June 15). CBE International. https://www.cbeinternational.org/resource/ordained-women-patristic-era/
3. Marg. (2026, February 11). Paul’s Masculine and Feminine Leadership. Marg Mowczko. https://margmowczko.com/masculine-and-feminine-leadership/
4. Grady, L. (2021, December 22). Why women belong on the front lines of ministry. leegrady.com. https://leegrady.com/why-women-belong-on-the-front-lines-of-ministry/ 

5. Voss, J. (2025, April 3). How to help women thrive on church staff. The Gospel Coalition. https://www.thegospelcoalition.org/article/women-thrive-church-staff/
6. Rohrbaugh, J. (2022, July 24). Women can be spiritual fathers too. From His Presence®. https://www.fromhispresence.com/women-can-be-spiritual-fathers-too/
7. Bunn, B. (2026, February 25). Biblical Definition of a Father: What Scripture says. Manhood Journey. https://manhoodjourney.org/biblical-definition-of-a-father/

8. Leave Her Alone!: Women’s Rightful Place in the Church: Amazon.co.uk: Adu, Diana: 9781527263185: Books. (n.d.). https://www.amazon.co.uk/Leave-Her-Alone-Womens-Rightful/dp/1527263185
9. Kadari, T. (n.d.). Huldah, the Prophet: Midrash and Aggadah. Jewish Women’s Archive. https://jwa.org/encyclopedia/article/huldah-prophet-midrash-and-aggadah
10. Topical Bib...]]></itunes:summary>
				<description><![CDATA[Applying the term "spiritual father" to female church leaders sparks a fascinating conversation across theology, church culture, and gender roles. While the title is historically male, many congregations and scholars reframe this dynamic to focus on the function of spiritual mentorship rather than gender. 
Perspectives on this concept generally fall into three main approaches:


Functional Discipleship: Many theologians argue that spiritual parenting—fostering, guiding, and mentoring younger believers in the faith—is an attitude of the heart and an action, rather than a function of gender. In this view, both men and women can effectively perform the duties of a "spiritual father" or "spiritual mother". ￼


Biblical Precedent: Proponents of female spiritual leadership point to women in the early church like Priscilla, Phoebe, and Junia (found in Romans 16), who labored alongside the apostles and acted as vital mentors and founders. They argue that the core of fathering (raising others to maturity) is not limited by sex.


Traditional and Hierarchical Views: More traditional and conservative denominations (such as Roman Catholicism or conservative Protestantism) typically reserve the title of "spiritual father" specifically for male priests or male overseers. These groups often emphasize gender-specific roles or restrict certain leadership titles strictly to ordained men. 


Ultimately, the conversation often shifts from arguing over exact titles to evaluating the fruits of mentorship. Many modern churches emphasize "spiritual parents" as a collaborative team of both men and women guiding the congregation together".


On Father's Day Celebration UK , My assignment is to recall the memory and legacy of faith father-essesm the "Pateressae" as we honour our early father's and our male spiritual Fathers.


Lady Apostle Diana Adu
Bisa Aberewa Theologian, MA
New Day Vhristian CIC@2026, ALL RIGHTS RESERVED


Citations
1. Women in Ancient Christianity | From Jesus to Christ - The First Christians | FRONTLINE | PBS. (2015, November 18). https://www.pbs.org/wgbh/pages/frontline/shows/religion/first/women.html
2. Ordained Women of the Patristic Era - CBE International. (2022, June 15). CBE International. https://www.cbeinternational.org/resource/ordained-women-patristic-era/
3. Marg. (2026, February 11). Paul’s Masculine and Feminine Leadership. Marg Mowczko. https://margmowczko.com/masculine-and-feminine-leadership/
4. Grady, L. (2021, December 22). Why women belong on the front lines of ministry. leegrady.com. https://leegrady.com/why-women-belong-on-the-front-lines-of-ministry/ 

5. Voss, J. (2025, April 3). How to help women thrive on church staff. The Gospel Coalition. https://www.thegospelcoalition.org/article/women-thrive-church-staff/
6. Rohrbaugh, J. (2022, July 24). Women can be spiritual fathers too. From His Presence®. https://www.fromhispresence.com/women-can-be-spiritual-fathers-too/
7. Bunn, B. (2026, February 25). Biblical Definition of a Father: What Scripture says. Manhood Journey. https://manhoodjourney.org/biblical-definition-of-a-father/

8. Leave Her Alone!: Women’s Rightful Place in the Church: Amazon.co.uk: Adu, Diana: 9781527263185: Books. (n.d.). https://www.amazon.co.uk/Leave-Her-Alone-Womens-Rightful/dp/1527263185
9. Kadari, T. (n.d.). Huldah, the Prophet: Midrash and Aggadah. Jewish Women’s Archive. https://jwa.org/encyclopedia/article/huldah-prophet-midrash-and-aggadah
10. Topical Bible: Lois and Eunice. (n.d.). https://biblehub.com/topical/l/lois_and_eunice.htm

11. Women Leaders in Early Christianity - Gresham College Lectures. (2023, April 18). Buzzsprout. https://podcast.gresham.ac.uk/1904814/episodes/12673808-women-leaders-in-early-christianity?t=0

12. Wikipedia contributors. (2026, June 19). List of early Christian women presbyters. Wikipedia. https://en.wikipedia.org/wiki/List_of_early_Christian_women_presbyters]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/female-chuch-fathers</link>
				<pubDate>Tue, 23 Jun 2026 14:14:35 +0000</pubDate>
				<itunes:duration>01:27:53</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
			</item>
											<item>
				<title><![CDATA[THE MERCY OF GOD]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[APOSTLE NANA BINEY]]></itunes:author>
				<itunes:subtitle><![CDATA[THE MERCY OF GOD, EPH. 2:4-5]]></itunes:subtitle>
				<itunes:summary><![CDATA[THE MERCY OF GOD, EPH. 2:4-5]]></itunes:summary>
				<description><![CDATA[THE MERCY OF GOD, EPH. 2:4-5]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/the-mercy-of-god</link>
				<pubDate>Mon, 15 Jun 2026 23:47:00 +0000</pubDate>
				<itunes:duration>11:51</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
			</item>
											<item>
				<title><![CDATA[THE NEW MOON PRAYER SESSION]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[LADY APOSTLE DIANA ADU]]></itunes:author>
				<itunes:subtitle><![CDATA[Psalm 105:37 highlights God’s deliverance of Israel from Egypt, emphasizing both provision and protection, as He brought them out “laden with silver and gold” and none among their tribes faltered. Text of the Verse Psalm 105:37 states: “He brought]]></itunes:subtitle>
				<itunes:summary><![CDATA[Psalm 105:37 highlights God’s deliverance of Israel from Egypt, emphasizing both provision and protection, as He brought them out “laden with silver and gold” and none among their tribes faltered.

Text of the Verse
Psalm 105:37 states: “He brought them forth also with silver and gold: and there was not one feeble person among their tribes” (KJV) or similarly, “He brought out Israel, laden with silver and gold, and from among their tribes no one faltered” 

. This verse recounts the Exodus, when God delivered the Israelites from slavery in Egypt.

Meaning and Context
Divine Deliverance: The verse emphasizes God’s mighty hand in rescuing His people from oppression. The phrase “He brought them out” signifies not just physical liberation but also divine intervention and divine wealth transfer that changed the Israelites’ destiny 
.
Provision and Blessing: Being “laden with silver and gold” reflects the wealth and resources the Israelites received as they left Egypt. According to biblical commentary, this abundance was both a repayment for their labor and a fulfillment of God’s promise to bless His people (Genesis 15:14; Exodus 12:35-36) 
.
Protection and Strength: The statement “and there was not one feeble person among their tribes” underscores God’s protection. Despite the hardships of slavery and the challenges of the journey, every Israelite was able to participate in the Exodus without faltering, 
demonstrating God’s sustaining power. No one feel sick!

Theological Significance: This verse illustrates a broader principle of God’s faithfulness: He not only delivers His people from danger but also provides for their needs and ensures their well-being. It serves as a reminder that trusting in God during trials can result in unexpected blessings and security.

Summary
Psalm 105:37 celebrates God’s faithful provision, protection, and blessing during the Exodus. It portrays the Israelites leaving Egypt not only free but enriched and strong, highlighting God’s care for His people both materially and spiritually. This verse encourages believers to trust in God’s guidance and provision in times of difficulty.
Lady Apostle Diana Adu, MA
Bisa Aberewa Africana Theologian]]></itunes:summary>
				<description><![CDATA[Psalm 105:37 highlights God’s deliverance of Israel from Egypt, emphasizing both provision and protection, as He brought them out “laden with silver and gold” and none among their tribes faltered.

Text of the Verse
Psalm 105:37 states: “He brought them forth also with silver and gold: and there was not one feeble person among their tribes” (KJV) or similarly, “He brought out Israel, laden with silver and gold, and from among their tribes no one faltered” 

. This verse recounts the Exodus, when God delivered the Israelites from slavery in Egypt.

Meaning and Context
Divine Deliverance: The verse emphasizes God’s mighty hand in rescuing His people from oppression. The phrase “He brought them out” signifies not just physical liberation but also divine intervention and divine wealth transfer that changed the Israelites’ destiny 
.
Provision and Blessing: Being “laden with silver and gold” reflects the wealth and resources the Israelites received as they left Egypt. According to biblical commentary, this abundance was both a repayment for their labor and a fulfillment of God’s promise to bless His people (Genesis 15:14; Exodus 12:35-36) 
.
Protection and Strength: The statement “and there was not one feeble person among their tribes” underscores God’s protection. Despite the hardships of slavery and the challenges of the journey, every Israelite was able to participate in the Exodus without faltering, 
demonstrating God’s sustaining power. No one feel sick!

Theological Significance: This verse illustrates a broader principle of God’s faithfulness: He not only delivers His people from danger but also provides for their needs and ensures their well-being. It serves as a reminder that trusting in God during trials can result in unexpected blessings and security.

Summary
Psalm 105:37 celebrates God’s faithful provision, protection, and blessing during the Exodus. It portrays the Israelites leaving Egypt not only free but enriched and strong, highlighting God’s care for His people both materially and spiritually. This verse encourages believers to trust in God’s guidance and provision in times of difficulty.
Lady Apostle Diana Adu, MA
Bisa Aberewa Africana Theologian]]></description>
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				<pubDate>Mon, 08 Jun 2026 23:58:36 +0000</pubDate>
				<itunes:duration>23:21</itunes:duration>
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				<title><![CDATA[Kingdom Wealthy Women: The Royal, Rich & Reverend]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[Royal, Rich & Reverend: Wealthy Women of God** Scripture Readings:** *Psalms 68:13; Songs of Solomon 1:11, 13, 15; Proverbs 31:10; Matthew 3:16; Acts 2* Introduction: The Royal Mandate Praise the Lord, Saints! Praise the living God! Church, I want you to]]></itunes:subtitle>
				<itunes:summary><![CDATA[Royal, Rich & Reverend: Wealthy Women of God**
Scripture Readings:** *Psalms 68:13; Songs of Solomon 1:11, 13, 15; Proverbs 31:10; Matthew 3:16; Acts 2*

 Introduction: The Royal Mandate
Praise the Lord, Saints! Praise the living God! Church, I want you to look at the person sitting next to you - don’t be shy now - look them in the eye and say, "Neighbor, you are looking at royalty." Now, find someone else and tell them, "I am not just surviving; I am being restored to my riches!" 


Today, we stand at a divine intersection where the ancient promises of the Patriarchs meet the fire of the Pentecostal upper room. We are here to dismantle a lie that has tried to keep the daughters of Zion in a corner of lack and a shadow of obscurity. For too long, the enemy has tried to convince the woman of God that to be "Reverend" - to be holy - she must be poor.  Lydia was a high-end entrepreneur. But when the Holy Spirit touched her heart, her wealth became the engine for the European church. She opened her home; she funded the mission. She had the wings of silver and gold!
Think of the **Shunammite woman** in 2 Kings. The Bible calls her a "great woman" - which in the Hebrew implies she was a woman of means and influence. She used her wealth to build a room for the Prophet Elisha. When she lost her land during the famine, God didn't just give her the land back; He restored everything she had lost, plus the fruits of the field from the day she left until she returned! That is restoration!
The women who came over on the Windrush with nothing but a suitcase and a Bible. They worked two jobs, they saved their pennies, they started "Partner" schemes and "Sou-Sou" savings to buy buildings because the banks wouldn't lend to them. They were women with wings of silver and gold! They built the churches we sit in today! They were Royal in their dignity, Rich in their resourcefulness, and Reverend in their devotion.
### Practical Application: Wealth for the Mandate
Saints, we must understand that the "gold studded with silver" is for a purpose. In **Acts 2**, after the Holy Spirit fell, the Bible says that "no one among them lacked." Why? Because those who had resources used them to ensure the Body of Christ was taken care of. God is restoring wealth to the women of this generation because there is a mission to finish. * You are being made rich so you can fund the Gospel in the inner cities of London, Birmingham, and Manchester. * You are being made rich so you can build orphanages in the lands of our forefathers. * You are being made rich so you can be the "Lydias" of the 21st century, dominating the boardrooms while you dominate in the prayer room.Do not apologize for the "yellow gold" on your feathers! If the Holy Spirit is the Dove, and the Dove has wings of silver and gold, then the more of the Spirit you have, the more you should expect the provision of God to manifest in your life for His service.


 Conclusion: Claiming Your Wings
As I close, I want to speak to every woman here who has felt like her feathers have been plucked. Maybe you’ve faced financial hardship. Maybe you’ve been told that you’re "too much" or "too ambitious." I hear the Lord saying, "Look up from the sheepfold!" The Dove is descending. The Holy Spirit is here to restore your royal identity. 
 You are a **Royal** Priesthood. You are **Rich** in the inheritance of Abraham. You are **Reverend** in your calling to the Lord.Rise up, Daughters of Zion! Spread those wings...]]></itunes:summary>
				<description><![CDATA[Royal, Rich & Reverend: Wealthy Women of God**
Scripture Readings:** *Psalms 68:13; Songs of Solomon 1:11, 13, 15; Proverbs 31:10; Matthew 3:16; Acts 2*

 Introduction: The Royal Mandate
Praise the Lord, Saints! Praise the living God! Church, I want you to look at the person sitting next to you - don’t be shy now - look them in the eye and say, "Neighbor, you are looking at royalty." Now, find someone else and tell them, "I am not just surviving; I am being restored to my riches!" 


Today, we stand at a divine intersection where the ancient promises of the Patriarchs meet the fire of the Pentecostal upper room. We are here to dismantle a lie that has tried to keep the daughters of Zion in a corner of lack and a shadow of obscurity. For too long, the enemy has tried to convince the woman of God that to be "Reverend" - to be holy - she must be poor.  Lydia was a high-end entrepreneur. But when the Holy Spirit touched her heart, her wealth became the engine for the European church. She opened her home; she funded the mission. She had the wings of silver and gold!
Think of the **Shunammite woman** in 2 Kings. The Bible calls her a "great woman" - which in the Hebrew implies she was a woman of means and influence. She used her wealth to build a room for the Prophet Elisha. When she lost her land during the famine, God didn't just give her the land back; He restored everything she had lost, plus the fruits of the field from the day she left until she returned! That is restoration!
The women who came over on the Windrush with nothing but a suitcase and a Bible. They worked two jobs, they saved their pennies, they started "Partner" schemes and "Sou-Sou" savings to buy buildings because the banks wouldn't lend to them. They were women with wings of silver and gold! They built the churches we sit in today! They were Royal in their dignity, Rich in their resourcefulness, and Reverend in their devotion.
### Practical Application: Wealth for the Mandate
Saints, we must understand that the "gold studded with silver" is for a purpose. In **Acts 2**, after the Holy Spirit fell, the Bible says that "no one among them lacked." Why? Because those who had resources used them to ensure the Body of Christ was taken care of. God is restoring wealth to the women of this generation because there is a mission to finish. * You are being made rich so you can fund the Gospel in the inner cities of London, Birmingham, and Manchester. * You are being made rich so you can build orphanages in the lands of our forefathers. * You are being made rich so you can be the "Lydias" of the 21st century, dominating the boardrooms while you dominate in the prayer room.Do not apologize for the "yellow gold" on your feathers! If the Holy Spirit is the Dove, and the Dove has wings of silver and gold, then the more of the Spirit you have, the more you should expect the provision of God to manifest in your life for His service.


 Conclusion: Claiming Your Wings
As I close, I want to speak to every woman here who has felt like her feathers have been plucked. Maybe you’ve faced financial hardship. Maybe you’ve been told that you’re "too much" or "too ambitious." I hear the Lord saying, "Look up from the sheepfold!" The Dove is descending. The Holy Spirit is here to restore your royal identity. 
 You are a **Royal** Priesthood. You are **Rich** in the inheritance of Abraham. You are **Reverend** in your calling to the Lord.Rise up, Daughters of Zion! Spread those wings of silver! Let the world see the yellow gold of God’s favor upon your life. We are not a people of lack; we are a people of the Covenant. From this day forward, may you walk in the fullness of the "silver-gold dove wings." 

May your businesses flourish, may your careers skyrocket, and may your hands always have enough to give to every good work.
 **AMEN!**

Lady Apostle Diana Adu, MA
Bisa Aberewa Africana Theologian
@2026, ALL RIGHTS RESERVED]]></description>
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				<pubDate>Mon, 08 Jun 2026 23:49:32 +0000</pubDate>
				<itunes:duration>15:28</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
			</item>
											<item>
				<title><![CDATA[The "ban of silence" on women]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[The "ban of silence" on women refers to specific New Testament passages—most notably 1 Corinthians 14:34-35 and 1 Timothy 2:12—that instruct women to remain quiet, be submissive, and not teach men in the church. The interpretation of these verses is h]]></itunes:subtitle>
				<itunes:summary><![CDATA[The "ban of silence" on women refers to specific New Testament passages—most notably 1 Corinthians 14:34-35 and 1 Timothy 2:12—that instruct women to remain quiet, be submissive, and not teach men in the church. The interpretation of these verses is heavily debated among scholars, creating a deep divide in biblical interpretation.Interpreting this ban generally falls into two primary perspectives, along with several historical considerations:

1. The Complementarian View (Traditional)The Stance: Advocates a strict separation of gender roles in ministry, where men hold the primary teaching and leadership roles (e.g., as pastors or elders).The Rationale: Proponents take the biblical instructions literally, viewing this silence as an ordinance of divine, God-ordained order rather than a reflection of cultural bias.

2. The Egalitarian View (Progressive/Redemptive)The Stance: Argues for full equality of men and women in all church roles, including preaching, teaching, and leadership.

The Rationale: Egalitarians interpret these texts contextually. They argue that the apostle Paul's restrictions were specific to a first-century cultural crisis (such as uneducated women causing disruptions in the assembly or false teachers influencing the congregation) rather than a universal or permanent ban.

Contextual and Historical ArgumentsScholars who advocate for women's active participation in biblical interpretation often point to the following points of context:Positive Scriptural Examples: The Bible frequently highlights women in prominent leadership and teaching roles. This includes Deborah (a judge and prophet in Judges 4), Phoebe (a deacon in Romans 16:1), and Priscilla (who instructed the preacher Apollos alongside her husband in Acts 18:26).

Prophecy: Paul himself issues instructions on women praying and prophesying in 1 Corinthians 11:5, which indicates that women were actively addressing the congregation in the early church.

Cultural Context: In the Greco-Roman and Jewish worlds of the time, women were often uneducated and segregated in worship spaces. Paul's instruction for them to ask their husbands at home is viewed by many as a practical, culturally specific method to maintain order rather than a spiritual mandate

Lady Apostle Diana Adu, MA
Bisa Aberewa Africana Theologian
@2026, ALL RIGHTS RESERVED]]></itunes:summary>
				<description><![CDATA[The "ban of silence" on women refers to specific New Testament passages—most notably 1 Corinthians 14:34-35 and 1 Timothy 2:12—that instruct women to remain quiet, be submissive, and not teach men in the church. The interpretation of these verses is heavily debated among scholars, creating a deep divide in biblical interpretation.Interpreting this ban generally falls into two primary perspectives, along with several historical considerations:

1. The Complementarian View (Traditional)The Stance: Advocates a strict separation of gender roles in ministry, where men hold the primary teaching and leadership roles (e.g., as pastors or elders).The Rationale: Proponents take the biblical instructions literally, viewing this silence as an ordinance of divine, God-ordained order rather than a reflection of cultural bias.

2. The Egalitarian View (Progressive/Redemptive)The Stance: Argues for full equality of men and women in all church roles, including preaching, teaching, and leadership.

The Rationale: Egalitarians interpret these texts contextually. They argue that the apostle Paul's restrictions were specific to a first-century cultural crisis (such as uneducated women causing disruptions in the assembly or false teachers influencing the congregation) rather than a universal or permanent ban.

Contextual and Historical ArgumentsScholars who advocate for women's active participation in biblical interpretation often point to the following points of context:Positive Scriptural Examples: The Bible frequently highlights women in prominent leadership and teaching roles. This includes Deborah (a judge and prophet in Judges 4), Phoebe (a deacon in Romans 16:1), and Priscilla (who instructed the preacher Apollos alongside her husband in Acts 18:26).

Prophecy: Paul himself issues instructions on women praying and prophesying in 1 Corinthians 11:5, which indicates that women were actively addressing the congregation in the early church.

Cultural Context: In the Greco-Roman and Jewish worlds of the time, women were often uneducated and segregated in worship spaces. Paul's instruction for them to ask their husbands at home is viewed by many as a practical, culturally specific method to maintain order rather than a spiritual mandate

Lady Apostle Diana Adu, MA
Bisa Aberewa Africana Theologian
@2026, ALL RIGHTS RESERVED]]></description>
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				<pubDate>Mon, 08 Jun 2026 23:17:16 +0000</pubDate>
				<itunes:duration>06:17</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
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				<title><![CDATA[PAUL, WOMEN AND THE BAN OF SILENCE]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[APOSTLE NANA BINEY]]></itunes:author>
				<itunes:subtitle><![CDATA[Introduction: Welcome! We are excited to have you here today. Today, we are going to explore The Hidden History Behind 1 Timothy 2:11-12 which reads: "Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have author]]></itunes:subtitle>
				<itunes:summary><![CDATA[Introduction: 
Welcome! We are excited to have you here today. Today, we are going to explore The Hidden History Behind 1 Timothy 2:11-12 which reads: "Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self control.”
The Epistles and for that matter 1 Timothy 2 were written to a specific people to address a specific situation to get a specific response. The Bible means what God and the human authors intended it to mean. We can understand that meaning. But that does not mean that we can understand everything to the fullest possible degree. So sometimes background information thus the historical-cultural context is necessary to understand difficult Bible verses and their application to believers today.
On the surface, 1 Timothy 2 sounds awful. It sounds like a gag order. If you are a skeptic, your moral compass rightly recoils at that. You think, "If God hates women, you want nothing to do with Him.
But reading the Bible without its history is like walking into a courtroom, hearing only the final sentence of a judge, and assuming you know the whole story. Today, let’s stop defending or attacking this text. Instead, let's play historical detective and step into the historical-cultural context of Ephesus, the ancient city where this letter was sent. And so today, we are going to have an honest look at 1 Timothy 2 and deconstruct one of the Bible’s Hardest Verses.
Now To understand this verse, we have to understand the city of Ephesus. Ephesus was not a standard male-dominated Roman town. It was the global headquarters of the Cult of Artemis.
The Temple of Artemis was one of the Seven Wonders of the Ancient World. This modern description gives an idea of the influence and impact of this pagan cult on the city of Ephesus and its vicinity. This pagan cult controlled the economy, the banking system, and the political life of the city. Crucially, this cult was entirely run by women. In Ephesus, women held supreme financial, religious, and social authority.
Furthermore, local mythology taught a "women-first" narrative. They believed the goddess Artemis was born before her twin brother, Apollo. Therefore, Ephesian culture taught that women were spiritually superior to men.
In addition, they had False creation narratives: This "women first" mythology directly influenced the local gnostic heresies that Paul addresses later in the chapter (where false teachers claimed Eve was created before Adam or that Adam was the one deceived).

Moreover, Cult Practices and Worship  of Artemis involved loud, chaotic shouting, ecstatic trances, and disruptive behavior.
 Wealthy women used cult gatherings to display elaborate braided hairstyles, gold, and expensive pearls as symbols of high status.

When these wealthy women from the Artemis cult converted to Christianity, they brought that exact rowdy worship culture right into the living rooms of the early church. They were used to shouting, dominating, and claiming spiritual supremacy, but they lacked any training in the Jewish scriptures or Christian gospel,
And so Paul wasn't writing a universal rule to silence women. He was pulling a pastoral emergency brake on a specific church spinning out...]]></itunes:summary>
				<description><![CDATA[Introduction: 
Welcome! We are excited to have you here today. Today, we are going to explore The Hidden History Behind 1 Timothy 2:11-12 which reads: "Let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man, but to be in silence. For Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression. Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self control.”
The Epistles and for that matter 1 Timothy 2 were written to a specific people to address a specific situation to get a specific response. The Bible means what God and the human authors intended it to mean. We can understand that meaning. But that does not mean that we can understand everything to the fullest possible degree. So sometimes background information thus the historical-cultural context is necessary to understand difficult Bible verses and their application to believers today.
On the surface, 1 Timothy 2 sounds awful. It sounds like a gag order. If you are a skeptic, your moral compass rightly recoils at that. You think, "If God hates women, you want nothing to do with Him.
But reading the Bible without its history is like walking into a courtroom, hearing only the final sentence of a judge, and assuming you know the whole story. Today, let’s stop defending or attacking this text. Instead, let's play historical detective and step into the historical-cultural context of Ephesus, the ancient city where this letter was sent. And so today, we are going to have an honest look at 1 Timothy 2 and deconstruct one of the Bible’s Hardest Verses.
Now To understand this verse, we have to understand the city of Ephesus. Ephesus was not a standard male-dominated Roman town. It was the global headquarters of the Cult of Artemis.
The Temple of Artemis was one of the Seven Wonders of the Ancient World. This modern description gives an idea of the influence and impact of this pagan cult on the city of Ephesus and its vicinity. This pagan cult controlled the economy, the banking system, and the political life of the city. Crucially, this cult was entirely run by women. In Ephesus, women held supreme financial, religious, and social authority.
Furthermore, local mythology taught a "women-first" narrative. They believed the goddess Artemis was born before her twin brother, Apollo. Therefore, Ephesian culture taught that women were spiritually superior to men.
In addition, they had False creation narratives: This "women first" mythology directly influenced the local gnostic heresies that Paul addresses later in the chapter (where false teachers claimed Eve was created before Adam or that Adam was the one deceived).

Moreover, Cult Practices and Worship  of Artemis involved loud, chaotic shouting, ecstatic trances, and disruptive behavior.
 Wealthy women used cult gatherings to display elaborate braided hairstyles, gold, and expensive pearls as symbols of high status.

When these wealthy women from the Artemis cult converted to Christianity, they brought that exact rowdy worship culture right into the living rooms of the early church. They were used to shouting, dominating, and claiming spiritual supremacy, but they lacked any training in the Jewish scriptures or Christian gospel,
And so Paul wasn't writing a universal rule to silence women. He was pulling a pastoral emergency brake on a specific church spinning out of control.
Therefore, Paul’s opening phrase is actually a revolutionary, progressive command for his time: Give women a seat at the table. Enroll them.
But he adds that they must learn "in silence with all submission." To a modern ear, that sounds degrading. But in the ancient world, "silence" and "submission" did not mean slavery. It was the standard, mandatory posture of any first-year student sitting under a rabbi or philosopher. You had to listen and learn the core teachings before you could speak or teach others.
Because these Ephesian women were highly influential but completely uneducated in the scriptures, they were easily deceived by false teachers. Paul’s solution wasn't to exclude them. His solution was to educate them before they are allowed to teach. This wasn't a gag order; it was an enrollment order.
Again, To understand the atmosphere of the church Timothy was pastoring, we have to look at what happened when Paul first preached the Gospel there.
We see how volatile this was in Acts 19:23–41. When the Apostle Paul first preached the Gospel in Ephesus, the Artemis cult started a massive, city-wide riots. Acts 19:32 describes the scene: "The assembly was in confusion: Some were shouting one thing, some another, most of the people did not even know why they were there." For two straight hours, a chaotic crowd hysterically chanted, "Great is Artemis of the Ephesians!"
The Cultural Clash was that this environment of loud, ecstatic, chaotic shouting was the only religious framework these people knew, of which they brought into the church. And so again, Paul’s solution was not to exclude women but to educate them before they are allowed to teach.
Now in Conclusion, the veracity—the absolute truth—of Scripture is not defended by hiding from its hardest verses. It is proven when we dare to look closer.
When we peel back the historical layers of Ephesus, we don't find a God who oppresses women. We find a God who looks at a city driven mad by a chaotic, exploitative pagan cult, and steps in to bring peace. We find a God who looks at uneducated women and insists they be given a theological education.
So, my challenge to you today is simple: Don't dismiss the Bible based on a surface-level reflection. Don't walk away from Jesus because of a verse stripped of its history. Judge Scripture by its historical depths, and judge it by its ultimate climax—a Cross where Jesus Christ broke down every wall of hostility to make us all equal before God.
If you are seeking truth today, don't stop at the surface. Keep digging. The truth you find at the bottom is rock solid. 
Thank you for joining us today! The Lord Bless and Keep you.

APOSTLE NANA BINEY, MA
AFRICAN ITALIAN PENTECOSTAL THEOLOGIAN
@2026. ALL RIGHTS RESERVED]]></description>
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				<pubDate>Mon, 08 Jun 2026 21:24:48 +0000</pubDate>
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				<title><![CDATA[A WOMAN OF POWER WHO CAN FIND?: THE SOKHENET]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[LADY APOSTLE DIANA ADU]]></itunes:author>
				<itunes:subtitle><![CDATA[Throughout history and Scripture, God has empowered women to build wealth through entrepreneurship, wise stewardship, and leadership . These women viewed their financial success not as an end in itself, but as a resource entrusted to them to support minis]]></itunes:subtitle>
				<itunes:summary><![CDATA[Throughout history and Scripture, God has empowered women to build wealth through entrepreneurship, wise stewardship, and leadership . These women viewed their financial success not as an end in itself, but as a resource entrusted to them to support ministries, advance the Gospel, and care for others. 

Biblical Examples
Lydia of Thyatira (Acts 16): A highly successful businesswoman who dealt in expensive purple cloth—a luxury dye worn by royalty. After responding to the Apostle Paul's message, she was baptized and immediately used her wealth and expansive home to host the very first church in Europe. 

Mary Magdalene, Joanna, and Susanna (Luke 8:1-3): These women were the primary financial backers of Jesus’ traveling ministry. They used their own personal resources, property, and means to fund the disciples' expenses, allowing Jesus and his followers to focus entirely on teaching and healing. 

For a period of 10 weeks i have faithfully endeavoured and wrestled with the Word to rightly divide it in truth as I deliver the prophetic intimations of a season of supernatural wealth empowerment. And today as the journey continues we implore the HOLY SPIRIT'S guidance through our human frailties as I exegete text and themes of divine wealth empowerment in a sermon I have titled "The Shekonet: A Woman of Power Who Can Find?".]]></itunes:summary>
				<description><![CDATA[Throughout history and Scripture, God has empowered women to build wealth through entrepreneurship, wise stewardship, and leadership . These women viewed their financial success not as an end in itself, but as a resource entrusted to them to support ministries, advance the Gospel, and care for others. 

Biblical Examples
Lydia of Thyatira (Acts 16): A highly successful businesswoman who dealt in expensive purple cloth—a luxury dye worn by royalty. After responding to the Apostle Paul's message, she was baptized and immediately used her wealth and expansive home to host the very first church in Europe. 

Mary Magdalene, Joanna, and Susanna (Luke 8:1-3): These women were the primary financial backers of Jesus’ traveling ministry. They used their own personal resources, property, and means to fund the disciples' expenses, allowing Jesus and his followers to focus entirely on teaching and healing. 

For a period of 10 weeks i have faithfully endeavoured and wrestled with the Word to rightly divide it in truth as I deliver the prophetic intimations of a season of supernatural wealth empowerment. And today as the journey continues we implore the HOLY SPIRIT'S guidance through our human frailties as I exegete text and themes of divine wealth empowerment in a sermon I have titled "The Shekonet: A Woman of Power Who Can Find?".]]></description>
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				<pubDate>Tue, 02 Jun 2026 20:47:11 +0000</pubDate>
				<itunes:duration>01:31:14</itunes:duration>
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				<title><![CDATA[POWER ENCOUNTER]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[In the Bible, fire is a powerful and multifaceted symbol representing God's active presence, holiness, and power . Depending on the context, it serves as a visual metaphor for divine guidance, zealous passion, spiritual purification, and ultimate judgment]]></itunes:subtitle>
				<itunes:summary><![CDATA[In the Bible, fire is a powerful and multifaceted symbol representing God's active presence, holiness, and power . Depending on the context, it serves as a visual metaphor for divine guidance, zealous passion, spiritual purification, and ultimate judgment against sin. [1, 2]
The key biblical meanings associated with fire include:
Divine Presence and Glory: Fire frequently signifies the immediate presence of God. Famous examples include the burning bush in Exodus 3:2 and the pillar of fire that guided the Israelites through the desert in Exodus 13:21. [1, 2, 3]
The Holy Spirit: In the New Testament, fire symbolizes the empowering and illuminating presence of the Holy Spirit. On the Day of Pentecost in Acts 2:3, the Spirit descended upon the apostles as "tongues of fire," emboldening them to spread the Gospel. [1, 2]
Purification and Refinement: Fire is used to test, purge, and refine believers. Like a refiner melting down precious metals to remove impurities, God uses trials to purify the faith of His people, as detailed in Malachi 3:2-3 and 1 Corinthians 3:13-15. [1, 2]
Judgment and Wrath: Fire represents God’s righteousness and His anger toward sin. It is associated with destructive acts (such as the destruction of Sodom and Gomorrah in Genesis 19:24) and serves as a common apocalyptic metaphor for the eternal judgment of hell. [1, 2, 3]
Zeal and Passion: A fire burning inside a person symbolizes spiritual zeal, devotion, and an undeniable drive to serve God, as described by the prophet Jeremiah in Jeremiah 20:9. [1, 2, 3, 4, 5] and to be his witnesses in Jerusalem, in Judea, and to the ends of the earth as commanded by Christ.]]></itunes:summary>
				<description><![CDATA[In the Bible, fire is a powerful and multifaceted symbol representing God's active presence, holiness, and power . Depending on the context, it serves as a visual metaphor for divine guidance, zealous passion, spiritual purification, and ultimate judgment against sin. [1, 2]
The key biblical meanings associated with fire include:
Divine Presence and Glory: Fire frequently signifies the immediate presence of God. Famous examples include the burning bush in Exodus 3:2 and the pillar of fire that guided the Israelites through the desert in Exodus 13:21. [1, 2, 3]
The Holy Spirit: In the New Testament, fire symbolizes the empowering and illuminating presence of the Holy Spirit. On the Day of Pentecost in Acts 2:3, the Spirit descended upon the apostles as "tongues of fire," emboldening them to spread the Gospel. [1, 2]
Purification and Refinement: Fire is used to test, purge, and refine believers. Like a refiner melting down precious metals to remove impurities, God uses trials to purify the faith of His people, as detailed in Malachi 3:2-3 and 1 Corinthians 3:13-15. [1, 2]
Judgment and Wrath: Fire represents God’s righteousness and His anger toward sin. It is associated with destructive acts (such as the destruction of Sodom and Gomorrah in Genesis 19:24) and serves as a common apocalyptic metaphor for the eternal judgment of hell. [1, 2, 3]
Zeal and Passion: A fire burning inside a person symbolizes spiritual zeal, devotion, and an undeniable drive to serve God, as described by the prophet Jeremiah in Jeremiah 20:9. [1, 2, 3, 4, 5] and to be his witnesses in Jerusalem, in Judea, and to the ends of the earth as commanded by Christ.]]></description>
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				<pubDate>Wed, 27 May 2026 12:49:25 +0000</pubDate>
				<itunes:duration>01:45:30</itunes:duration>
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				<title><![CDATA[# The Divine Mandate: Fishers of Men and Fishers of Money]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[# The Divine Mandate: Fishers of Men and Fishers of Money # The Divine Mandate: Fishers of Men and Fishers of Money **Scripture References:** Matthew 4:19; Matthew 17:24-27; Luke 24:49; Acts 1:8 ## Introduction: The Vocation of the Kingdom Praise the Lord]]></itunes:subtitle>
				<itunes:summary><![CDATA[# The Divine Mandate: Fishers of Men and Fishers of Money
# The Divine Mandate: Fishers of Men and Fishers of Money

**Scripture References:** Matthew 4:19; Matthew 17:24-27; Luke 24:49; Acts 1:8

## Introduction: The Vocation of the Kingdom

Praise the Lord, Saints of God! It is a joy to stand before you today in the house of the Lord, where the Spirit of the Living God dwells and where His Word provides a lamp unto our feet and a light unto our path. In our African Diaspora Pentecostal tradition, we have always understood that our faith is not merely a Sunday morning ritual; it is a total life experience. We serve a God who is interested in our souls, yes, but He is also interested in our hands, our homes, and our heritage. 

Today, I want to speak to you on a theme that might sound provocative at first, but it is deeply rooted in the heart of the Gospel: **"Fishers of Money."** We are all familiar with the call of the first disciples in Matthew 4:19, where Jesus says, *"Follow me, and I will make you fishers of men."* This has been the anthem of the Church for two millennia. However, as we look deeper into the scriptures and the specific instructions Jesus gave His followers, we see that the call to win souls is inextricably linked to the supernatural enablement to command resources. To be a fisher of men in the 21st century—to build churches, to send missionaries, to support our communities here in Britain and across the continent of Africa—requires us to also understand our mandate as fishers of money. This is not about greed; it is about the governance of the Kingdom. It is about the supernatural enablement for witnessing and for the finance that supports the mission.

## The Template: I Will Make You

Let us look first at the template found in Matthew 4:19. When Jesus called Peter and Andrew, He didn’t just give them a new job; He gave them a new identity. He said, *"I will make you."* This is a process of transformation. In our tradition, we understand that we cannot do God’s work with human strength. We need the "making" of the Master. Jesus took their existing skill—fishing—and sanctified it for a higher purpose. They knew how to wait, how to cast a net, and how to recognize the movements of the sea. 

Jesus was saying that the skills you used in the marketplace are the very skills I will use for the Kingdom. But notice, church, that before they could fish for men, they had to be in a relationship of following. The "making" happens in the "following." If we want to see the resources of this world flow into the storehouse of God, we must first be committed followers of the Christ. We cannot command the fish of the sea if we do not obey the Master of the sea. The template is clear: transformation precedes manifestation.

## The Foreshadowing: The Coin in the Fish’s Mouth

Now, let us move to a profound moment of foreshadowing in Matthew 17:24-27. Here, the collectors of the temple tax come to Peter, asking if Jesus pays the tax. Jesus, in His divine wisdom, teaches Peter a lesson about the status of the sons of the Kingdom. But then, He does something remarkable. He tells Peter to go to the lake, throw out a line, and take the first fish he catches. Jesus says, *"Open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours."*

Beloved, do not miss the educational depth of this miracle. This is the "Fishers of Men" template being applied to the realm of "Fishers of Mo...]]></itunes:summary>
				<description><![CDATA[# The Divine Mandate: Fishers of Men and Fishers of Money
# The Divine Mandate: Fishers of Men and Fishers of Money

**Scripture References:** Matthew 4:19; Matthew 17:24-27; Luke 24:49; Acts 1:8

## Introduction: The Vocation of the Kingdom

Praise the Lord, Saints of God! It is a joy to stand before you today in the house of the Lord, where the Spirit of the Living God dwells and where His Word provides a lamp unto our feet and a light unto our path. In our African Diaspora Pentecostal tradition, we have always understood that our faith is not merely a Sunday morning ritual; it is a total life experience. We serve a God who is interested in our souls, yes, but He is also interested in our hands, our homes, and our heritage. 

Today, I want to speak to you on a theme that might sound provocative at first, but it is deeply rooted in the heart of the Gospel: **"Fishers of Money."** We are all familiar with the call of the first disciples in Matthew 4:19, where Jesus says, *"Follow me, and I will make you fishers of men."* This has been the anthem of the Church for two millennia. However, as we look deeper into the scriptures and the specific instructions Jesus gave His followers, we see that the call to win souls is inextricably linked to the supernatural enablement to command resources. To be a fisher of men in the 21st century—to build churches, to send missionaries, to support our communities here in Britain and across the continent of Africa—requires us to also understand our mandate as fishers of money. This is not about greed; it is about the governance of the Kingdom. It is about the supernatural enablement for witnessing and for the finance that supports the mission.

## The Template: I Will Make You

Let us look first at the template found in Matthew 4:19. When Jesus called Peter and Andrew, He didn’t just give them a new job; He gave them a new identity. He said, *"I will make you."* This is a process of transformation. In our tradition, we understand that we cannot do God’s work with human strength. We need the "making" of the Master. Jesus took their existing skill—fishing—and sanctified it for a higher purpose. They knew how to wait, how to cast a net, and how to recognize the movements of the sea. 

Jesus was saying that the skills you used in the marketplace are the very skills I will use for the Kingdom. But notice, church, that before they could fish for men, they had to be in a relationship of following. The "making" happens in the "following." If we want to see the resources of this world flow into the storehouse of God, we must first be committed followers of the Christ. We cannot command the fish of the sea if we do not obey the Master of the sea. The template is clear: transformation precedes manifestation.

## The Foreshadowing: The Coin in the Fish’s Mouth

Now, let us move to a profound moment of foreshadowing in Matthew 17:24-27. Here, the collectors of the temple tax come to Peter, asking if Jesus pays the tax. Jesus, in His divine wisdom, teaches Peter a lesson about the status of the sons of the Kingdom. But then, He does something remarkable. He tells Peter to go to the lake, throw out a line, and take the first fish he catches. Jesus says, *"Open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours."*

Beloved, do not miss the educational depth of this miracle. This is the "Fishers of Men" template being applied to the realm of "Fishers of Money." Peter was a fisherman by trade. Jesus did not tell him to go and find a bag of gold on the street. He told him to go back to his place of labor, to his vocation, and expect a supernatural encounter within the natural process. This tells us that God intends to provide for the mission through the very avenues He has called us to walk. 

The coin was in the mouth of the fish. This is a prophetic sign that the resources needed for the Gospel are often hidden within the very harvest we are called to reach. When we go after the "fish"—the souls of men—God has already placed the "coin"—the provision—inside the harvest. This foreshadows a great truth: the mission of God never lacks the means of God when we follow the methods of God. He is teaching us that as we fish for men, we will, by necessity and divine providence, become fishers of the money required to sustain the work.

## The Promise: Tarrying for Power

As we transition from the Gospels to the book of Acts, we encounter the Promise. In Luke 24:49, Jesus tells His disciples, *"I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high."* This is echoed in Acts 1:8: *"But you will receive power when the Holy Spirit comes on you; and you will be my witnesses..."*

In our Pentecostal heritage, we celebrate the "Power." We shout for the "Fire." But we must ask ourselves: what is this power for? The Greek word is *Dunamis*, from which we get "dynamite." It is inherent power, capability, and ability. We often think of this power only in terms of speaking in tongues or healing the sick. But church, the power of the Holy Spirit is also the supernatural enablement for *witnessing*. And how can we witness effectively if we are bound by the chains of poverty and lack? 

Waiting for the power means waiting for the total equipment of the believer. The Holy Spirit does not just empower your tongue to preach; He empowers your hands to prosper. He provides the "supernatural enablement" to command the finances necessary to support the mission. When the early church received the power in Acts, the Bible says in Acts 4 that there was no needy person among them. Why? Because the power for witnessing created a community of supernatural provision. To be a witness in London, in Birmingham, in Lagos, or in Accra requires the power to stand before kings and the resources to build institutions that reflect the glory of God.

## The Reflection of the Covenant

This entire structure—from the call of Peter to the upper room—is a reflection of the fulfillment of God’s covenant. We serve a Covenant-Keeping God. When God called Abraham, He said, *"I will bless you... and you will be a blessing."* This is the dual nature of the covenant. The blessing is not an end in itself; it is a means to a global end. 

The "Fishers of Money" concept is the New Testament expression of the Abrahamic Covenant. God enables us to gather resources so that we can fulfill the Great Commission. When we wait for the power, we are waiting for the fulfillment of the promise that God will provide everything pertaining to life and godliness. The covenant guarantees that if God gives the vision, He will provide the provision. Our role is to be the "fishers"—those who are active, those who are expectant, and those who are skilled in the things of the Spirit and the things of the world.

## Practical Application: How to Fish

How then do we apply this? First, we must change our mindset. We must stop seeing money as "unholy." Money is a tool for the Kingdom. If the devil can keep the church broke, he can limit the reach of the Gospel. We must become "Fishers of Money" by exercising our faith in our workplaces, our businesses, and our investments. 

Secondly, we must "tarry." We must spend time in the presence of God to receive the strategies for wealth. Just as Peter had to go to the specific lake and catch the specific fish, God has specific instructions for your financial breakthrough. It comes through prayer, through the leading of the Holy Spirit, and through a commitment to the mission. 

Finally, we must remember the purpose. We fish for money so that we can fish for men. If the money stays in your pocket and never reaches the mission, you have missed the mandate. The coin was taken from the fish’s mouth to pay the tax—to fulfill a legal and spiritual obligation. Our resources are for the advancement of the Kingdom.

## Conclusion: Clothed with Capability

As I draw to a close, be comforted, Saints of God. You are not alone in your struggles. The same Jesus who knew exactly which fish had the coin knows exactly where your provision is located. He is calling you today to a higher level of expectation. 

Do not be weary in your waiting. The "power from on high" is coming upon you. It is a power that makes you a effective witness and a successful steward. You are being called to be a "Fisher of Men" and a "Fisher of Money." One provides the harvest of souls, and the other provides the storehouse to keep them. 

May you walk out of this sanctuary today with a new vision. May the Holy Spirit sharpen your nets and direct your boat to the deep waters. May you find the "coin" in the midst of your "fishing," and may the mission of God through your life never lack for any good thing. 

The covenant is sure. The promise is true. The power is available. Go forth and fish, for the glory of the King!

Amen and Amen.]]></description>
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				<pubDate>Wed, 20 May 2026 14:46:34 +0000</pubDate>
				<itunes:duration>14:11</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
			</item>
											<item>
				<title><![CDATA[FISHERS OF MONEY]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[Matthew is divided up by five discourses, parts where Jesus talks a lot. The sections between discourses seem to form chiasms, symmetrical sets of related stories where each pair makes some sort of related point. And the points are often related to the pr]]></itunes:subtitle>
				<itunes:summary><![CDATA[Matthew is divided up by five discourses, parts where Jesus talks a lot. The sections between discourses seem to form chiasms, symmetrical sets of related stories where each pair makes some sort of related point. And the points are often related to the preceeding discourse.

The structure of the 14-17 interlude is based around the parable of the soils in the third discourse (most of chapter 13). We get four notable stories, at evenly spaced intervals. Jesus is rejected in Nazareth (some are not willing to repent, seed on the path), Peter walks on the water and then sinks (some are overwhelmed with worry, seed on rocky (Peter rocky haha) soil), Peter rebukes Jesus for predicting his own persecution and death (some fall away with persecution, thorny soil), Peter does the ridiculous thing and goes and catches a fish with a coin in its mouth (some are ready and faithful, good soil). Notably, Peter is three of the four soils.

The reflection seems to be that Jesus commands a totally ridiculous thing, to go fetch or (fish money) and Peter does it anyway, because that's what a good disciple does.

The stories interspersed between the four soil analogs in 14-17 seem to line up with the other parables in chapter 13 about the Kingdom of God, being about salvation, new creation, forgiveness, inclusion, and growth. Growth not by human nor demonic power and might but by the Ruach Hakadosh, The power and might of the Spirit of God. 

The fish and the coin pericope is a unique miracle found only in the Gospel of Matthew (17:24–27). 

It demonstrates Matthew's understanding of Jesus' emancipatory living in terms of a 
cultural anthropological interpretation of God's uniqueness and holiness. It places emphasis on its fulfilment on "the covenant promise" to Abraham and it's  belief that the one fulfilment in connection with 
the miracle story about Peter miraculously finding a silver (Tyrian) coin in the 
mouth of a fish from the Sea of Galilee, through Jesus' intervention. The following 
questions receive attention: What are the place and role of Mt 17:24-27 within the 
immediate and broader context of the Gospel of Matthew? For our understanding 
of this passage, what is the implication of the recent archaeological discovery of 
silver Tyrian coins with images of sea-creatures? With a view to the exploitation of 
society's weak ones and the believer's relationship with money how 
should this Peter-pericope help us harness full our divine call to become fishers of men and of money.

Letsy explore the  conversation between Jesus and Peter regarding the payment of the Temple tax. 

In this discourse titled, "fishers of money." A continuation on my sermon series on Kingdom Wealth Finance and Generational Transfer. Please stay tunned.]]></itunes:summary>
				<description><![CDATA[Matthew is divided up by five discourses, parts where Jesus talks a lot. The sections between discourses seem to form chiasms, symmetrical sets of related stories where each pair makes some sort of related point. And the points are often related to the preceeding discourse.

The structure of the 14-17 interlude is based around the parable of the soils in the third discourse (most of chapter 13). We get four notable stories, at evenly spaced intervals. Jesus is rejected in Nazareth (some are not willing to repent, seed on the path), Peter walks on the water and then sinks (some are overwhelmed with worry, seed on rocky (Peter rocky haha) soil), Peter rebukes Jesus for predicting his own persecution and death (some fall away with persecution, thorny soil), Peter does the ridiculous thing and goes and catches a fish with a coin in its mouth (some are ready and faithful, good soil). Notably, Peter is three of the four soils.

The reflection seems to be that Jesus commands a totally ridiculous thing, to go fetch or (fish money) and Peter does it anyway, because that's what a good disciple does.

The stories interspersed between the four soil analogs in 14-17 seem to line up with the other parables in chapter 13 about the Kingdom of God, being about salvation, new creation, forgiveness, inclusion, and growth. Growth not by human nor demonic power and might but by the Ruach Hakadosh, The power and might of the Spirit of God. 

The fish and the coin pericope is a unique miracle found only in the Gospel of Matthew (17:24–27). 

It demonstrates Matthew's understanding of Jesus' emancipatory living in terms of a 
cultural anthropological interpretation of God's uniqueness and holiness. It places emphasis on its fulfilment on "the covenant promise" to Abraham and it's  belief that the one fulfilment in connection with 
the miracle story about Peter miraculously finding a silver (Tyrian) coin in the 
mouth of a fish from the Sea of Galilee, through Jesus' intervention. The following 
questions receive attention: What are the place and role of Mt 17:24-27 within the 
immediate and broader context of the Gospel of Matthew? For our understanding 
of this passage, what is the implication of the recent archaeological discovery of 
silver Tyrian coins with images of sea-creatures? With a view to the exploitation of 
society's weak ones and the believer's relationship with money how 
should this Peter-pericope help us harness full our divine call to become fishers of men and of money.

Letsy explore the  conversation between Jesus and Peter regarding the payment of the Temple tax. 

In this discourse titled, "fishers of money." A continuation on my sermon series on Kingdom Wealth Finance and Generational Transfer. Please stay tunned.]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/fishers-of-money</link>
				<pubDate>Sun, 17 May 2026 00:06:30 +0000</pubDate>
				<itunes:duration>01:29:38</itunes:duration>
				<itunes:explicit>false</itunes:explicit>
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											<item>
				<title><![CDATA[THEOTOKOS SERMON SPOKEN WORD MASTERED]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[Title Idea: Bearers of the Word: The Maternal Ministry of Women Scriptures: Mark 3:31-35; Luke 1:38, 43 "Who are my mother and my brothers?" With these words in Mark 3, Jesus redefines family, elevating spiritual obedience over biological connection. He l]]></itunes:subtitle>
				<itunes:summary><![CDATA[Title Idea: Bearers of the Word: The Maternal Ministry of Women
Scriptures: Mark 3:31-35; Luke 1:38, 43
"Who are my mother and my brothers?" With these words in Mark 3, Jesus redefines family, elevating spiritual obedience over biological connection. He looks at the crowd—men and women alike—and declares that whoever does the will of God is family to him.
Today, we look at the women who preach, teach, and support the ministries of the Church. By doing so, they are not merely "helping out"; they are doing the will of God. They are acting as true disciples. In this act of carrying the Word of God to the world, they become a type of the Theotokos—the God-bearer.

Just as Mary said in Luke 1:38, "I am the Lord’s servant. May your word to me be fulfilled," and was recognized by Elizabeth as "the mother of my Lord" (Luke 1:43), women in ministry today bear Christ into their communities. Through their preaching, service, and sacrifice, they bring the presence of God into the world, mirroring the holy obedience of the Mother of God herself.

Key Themes Covered:
Mark 3:31-35: Redefines family to include all who do God's will.

Luke 1:38: Highlights Mary’s submission ("Let it be to me...") as the model for ministry.

Luke 1:43: Recognizes Mary as Theotokos (God-bearer).
Application: Women preaching/supporting ministry are "bearing Christ" to the world today.]]></itunes:summary>
				<description><![CDATA[Title Idea: Bearers of the Word: The Maternal Ministry of Women
Scriptures: Mark 3:31-35; Luke 1:38, 43
"Who are my mother and my brothers?" With these words in Mark 3, Jesus redefines family, elevating spiritual obedience over biological connection. He looks at the crowd—men and women alike—and declares that whoever does the will of God is family to him.
Today, we look at the women who preach, teach, and support the ministries of the Church. By doing so, they are not merely "helping out"; they are doing the will of God. They are acting as true disciples. In this act of carrying the Word of God to the world, they become a type of the Theotokos—the God-bearer.

Just as Mary said in Luke 1:38, "I am the Lord’s servant. May your word to me be fulfilled," and was recognized by Elizabeth as "the mother of my Lord" (Luke 1:43), women in ministry today bear Christ into their communities. Through their preaching, service, and sacrifice, they bring the presence of God into the world, mirroring the holy obedience of the Mother of God herself.

Key Themes Covered:
Mark 3:31-35: Redefines family to include all who do God's will.

Luke 1:38: Highlights Mary’s submission ("Let it be to me...") as the model for ministry.

Luke 1:43: Recognizes Mary as Theotokos (God-bearer).
Application: Women preaching/supporting ministry are "bearing Christ" to the world today.]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/theotokos-sermon-spoken-word-mastered</link>
				<pubDate>Wed, 13 May 2026 15:24:21 +0000</pubDate>
				<itunes:duration>01:24:54</itunes:duration>
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			</item>
											<item>
				<title><![CDATA[TARRY PRAXIS - A SERMON BY LADY APOSTLE DIANA ADU]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Lady Apostle Diana Adu]]></itunes:author>
				<itunes:subtitle><![CDATA[This sermon explores the spiritual necessity of "tarrying"—the intentional, disciplined act of waiting on God in an era defined by instant gratification. Drawing from the biblical command to wait in Jerusalem for the promise of the Holy Spirit (Acts 1:4]]></itunes:subtitle>
				<itunes:summary><![CDATA[This sermon explores the spiritual necessity of "tarrying"—the intentional, disciplined act of waiting on God in an era defined by instant gratification. Drawing from the biblical command to wait in Jerusalem for the promise of the Holy Spirit (Acts 1:4), the discourse shifts the perspective of waiting from a passive void to an active "praxis."

By examining the tension between human urgency and divine timing, the message argues that tarrying is not merely a delay, but a formative discipline that aligns the believer’s rhythm with the heart of God. 

Participants will explore how the "discipline of the chair" prepares the soul for the "command of the mission," concluding that true spiritual power is rarely found in the rush, but in the sustained, expectant endurance of the wait.

Sermon Outline: The Tarry Praxis
Title: The Tarry Praxis: The Discipline and Command to Wait
Scripture Focus: Acts 1:4-8; Isaiah 40:29-31; Psalm 27:14
I. The Mandate of the Middle (Acts 1:4)
The Command: Jesus didn't suggest waiting; He commanded it. We explore why the "promise of the Father" requires a specific geographical and spiritual posture before it can be possessed.

The Anatomy of Tarrying: Distinguishing between passive waiting (resignation) and active tarrying (expectant preparation).

The Modern Conflict: Why our "instant-answer" culture views tarrying as a waste of time rather than a holy investment.

II. The Alchemical Wait (Isaiah 40:30-31)
The Exchange: The Hebrew word for wait (qavah) implies a "twisting or binding together." Tarrying is where our exhausted strength is braided into His inexhaustible power.

The Subtractive Work: How the wait strips away self-reliance, "main-character" syndromes, and human agendas, leaving only what is necessary for the coming move of God.

The Discipline of the Chair: Practical ways to sit in the silence until the inner noise dies down.

III. From Tarrying to Transformation (Acts 1:8)
The Release of Power: Note the sequence: the wait precedes the Dunamis. We cannot witness to what we have not waited for.

The Rhythms of Grace: Moving from the "discipline of the wait" into the "command of the mission." The power found in the Upper Room is what sustains the work in the streets.

Conclusion: The wait is never "dead time"; it is "seed time." We don't wait for God to get ready; we wait so that we are ready for what He has already prepared.
Engaging Your Audience: 

A NEW DAY CHRISTIAN TV PRODUCTION
2026. ALL RIGHTS RESERVED]]></itunes:summary>
				<description><![CDATA[This sermon explores the spiritual necessity of "tarrying"—the intentional, disciplined act of waiting on God in an era defined by instant gratification. Drawing from the biblical command to wait in Jerusalem for the promise of the Holy Spirit (Acts 1:4), the discourse shifts the perspective of waiting from a passive void to an active "praxis."

By examining the tension between human urgency and divine timing, the message argues that tarrying is not merely a delay, but a formative discipline that aligns the believer’s rhythm with the heart of God. 

Participants will explore how the "discipline of the chair" prepares the soul for the "command of the mission," concluding that true spiritual power is rarely found in the rush, but in the sustained, expectant endurance of the wait.

Sermon Outline: The Tarry Praxis
Title: The Tarry Praxis: The Discipline and Command to Wait
Scripture Focus: Acts 1:4-8; Isaiah 40:29-31; Psalm 27:14
I. The Mandate of the Middle (Acts 1:4)
The Command: Jesus didn't suggest waiting; He commanded it. We explore why the "promise of the Father" requires a specific geographical and spiritual posture before it can be possessed.

The Anatomy of Tarrying: Distinguishing between passive waiting (resignation) and active tarrying (expectant preparation).

The Modern Conflict: Why our "instant-answer" culture views tarrying as a waste of time rather than a holy investment.

II. The Alchemical Wait (Isaiah 40:30-31)
The Exchange: The Hebrew word for wait (qavah) implies a "twisting or binding together." Tarrying is where our exhausted strength is braided into His inexhaustible power.

The Subtractive Work: How the wait strips away self-reliance, "main-character" syndromes, and human agendas, leaving only what is necessary for the coming move of God.

The Discipline of the Chair: Practical ways to sit in the silence until the inner noise dies down.

III. From Tarrying to Transformation (Acts 1:8)
The Release of Power: Note the sequence: the wait precedes the Dunamis. We cannot witness to what we have not waited for.

The Rhythms of Grace: Moving from the "discipline of the wait" into the "command of the mission." The power found in the Upper Room is what sustains the work in the streets.

Conclusion: The wait is never "dead time"; it is "seed time." We don't wait for God to get ready; we wait so that we are ready for what He has already prepared.
Engaging Your Audience: 

A NEW DAY CHRISTIAN TV PRODUCTION
2026. ALL RIGHTS RESERVED]]></description>
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				<link>https://media.podpoint.com/new-day-christian-echurch-2/tarry-praxis-a-sermon-by-lady-apostle-diana-adu</link>
				<pubDate>Wed, 13 May 2026 14:52:10 +0000</pubDate>
				<itunes:duration>01:24:35</itunes:duration>
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