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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[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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				<pubDate>Sun, 17 May 2026 00:06:30 +0000</pubDate>
				<itunes:duration>01:29:38</itunes:duration>
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				<title><![CDATA[THEOTOKOS SERMON SPOKEN WORD MASTERED]]></title>
				<category>Podcast</category>
				<itunes:author><![CDATA[Unknown]]></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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				<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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