Podcasts about holy communion

The Poem of the Man God is a retelling of the Gospel story of Jesus of Nazareth as recorded in the private revelations of Maria Valtorta. In this episode, we resume reading from Bk4: The Yeast of the Pharisees.Original music by Angela Marie (Mohammed). Messiah. Savior. Passion of Christ. Religion. Wisdom. Miracles. Catholic Christian Theology. Apostles. Disciples. Believers. Followers. Early Church. Holy Communion. Healing. Suffering Sacrifice. New Testament. Bible. Parables. Teaching

Since landing back from Walt Disney World, Cara and Bronagh have barely stopped. There's been Mighty Hoopla with Scissor Sisters and a very unexpected backstage moment, Hugo's Holy Communion, Toy Story 5 which made at least one of them cry, and a spontaneous trip to Chinatown for dumplings and nostalgic bangers that made Nathan's entire weekend. Oh, and Cara got her belly button pierced. Just casually. In between everything else.This week they've got Harry Styles (twice for Cara), the Soho House festival with Basement Jaxx headlining, and Garth Brooks at Hyde Park on the horizon.There's also a deep dive into festival outfit planning when you've got no budget, the return of the Adidas leopard print joggers in snake print, why ties are apparently the thing to wear to Harry Styles right now, and a Rivals debrief that very nearly tips into spoiler territory.Plus nits, worms, spot popping, and cow hoof abscesses. Because that's just where the conversation went.Mighty Hoopla reviewed — the outfits, the backstage moment and why you should go if you never haveHugo's Holy Communion — the Child of Prague, the parking chaos, the spread and Gloria HunnifordToy Story 5 — worth it, emotional and makes you put your phone down (briefly)What to wear to Harry Styles, Soho House festival and Garth Brooks at Hyde ParkSchool Sports Day — do you enjoy the spectacle, or would you rather see your kids and get out ASAP?Rivals, Gimme Gimme Gimme and why Rupert Everett is still very much that guyPokemon card shows, pin trading and why both their kids are now obsessed with collecting thingsInstagram: @schoolrunwaypodLeave us a voice note: https://sayhi.chat/oeks4Don't forget to leave us a review on Apple Podcasts & Spotify! x Hosted on Acast. See acast.com/privacy for more information.

The Poem of the Man God is a retelling of the Gospel story of Jesus of Nazareth as recorded in the private revelations of Maria Valtorta. In this episode, we resume reading from Bk4: The Demoniac of the Decapolis.Original music by Angela Marie (Mohammed). Messiah. Savior. Passion of Christ. Religion. Wisdom. Miracles. Catholic Christian Theology. Apostles. Disciples. Believers. Followers. Early Church. Holy Communion. Healing. Suffering Sacrifice. New Testament. Bible. Parables. Teaching

1 Corinthians 12:4-20, Holy Communion, Leader & President: Revd Ian Tomkins, Preacher: Revd Juliet Dellow

Send us Fan MailA teenager born into power turns down everything his world calls “success” and that decision still feels disruptive. Saint Aloysius Gonzaga grows up surrounded by armor, palaces, and the expectations of Italian nobility, yet he keeps choosing the chapel over the court. We follow the steady, quiet courage behind his life, the kind that forms through prayer, small renunciations, and a heart that wants Christ more than applause.We talk through the turning points: an early love for the catechism and the Blessed Sacrament, a deep desire for purity, and the shock of renouncing his inheritance when everyone assumes he will carry the family name into military glory. That choice brings real tension at home. The pushback from his father and the pressure of prestige put his vocation to the test, and his response is not dramatic posturing but calm resolve rooted in faith.His path leads into Jesuit formation in Rome, where discipline becomes freedom: obedience, study, humble work, and long hours of prayer shape him from the inside out. At the center is Eucharistic devotion, a living relationship with Jesus in Holy Communion and adoration that fuels everything else. When plague hits, that love becomes action as he serves the sick with mercy, even at great personal risk, showing what it means to see Christ in the suffering.If you are searching for clarity, battling attachment to comfort, or trying to build a stronger spiritual life, this story offers concrete inspiration. Subscribe, share this with a friend, and leave a review with one takeaway you want to live this week.Open by Steve Bailey Support the showJourneys of Faith brings you Super Saints PodcastsChat with US 24/7 Ask us anything https://chatting.page/mjxs9aerrtgm3lmpndlcepmbyosntrjnDownload Journeys of Faith App for Iphone or Android FREE https://journeysoffaith.com/pages/download-our-appPlease consider subscribing to this podcast or making a donation to Journeys of Faith Help us Grow!Journeys of Faith is blessed to provide Catholic media, including podcasts and inspirational content, free of charge across multiple media platforms for viewers and listeners around the world. While access to this content remains free, there are significant and continually increasing costs associated with producing, hosting, and distributing these programs. Your support helps us continue sharing the beauty of the Catholic faith with souls everywhere. We want to reach more souls and you can help us do that by becoming a Mission Angel. Make a Donation Any AmountRefer a FriendYou can help us ...

The Poem of the Man God is a retelling of the Gospel story of Jesus of Nazareth as recorded in the private revelations of Maria Valtorta. In this episode, we return to Book Four and resume our reading. Here we see Jesus in the little village of the Decapolis; Parable of the Scultptor.Original music by Angela Marie (Mohammed). Messiah. Savior. Passion of Christ. Religion. Wisdom. Miracles. Catholic Christian Theology. Apostles. Disciples. Believers. Followers. Early Church. Holy Communion. Healing. Suffering Sacrifice. New Testament. Bible. Parables. Teaching

The Poem of the Man God is a retelling of the Gospel story of Jesus of Nazareth as recorded in the private revelations of Maria Valtorta. In this episode, we resume reading in Bk4: At Solomon's Village; the conversion of Zacchaes and the beggar on the road to Jericho.Original music by Angela Marie (Mohammed). Messiah. Savior. Passion of Christ. Religion. Wisdom. Miracles. Catholic Christian Theology. Apostles. Disciples. Believers. Followers. Early Church. Holy Communion. Healing. Suffering Sacrifice. New Testament. Bible. Parables. Teaching

In this week's episode, Evangelist Chance Walters discusses the sacraments of Water Baptism and Holy Communion in relation to the presence of God. Please share with a friend! 

The Poem of the Man God is a retelling of the Gospel story of Jesus of Nazareth as recorded in the private revelations of Maria Valtorta. In this episode, we resume reading from Bk4: As Jesus, with his Apostles, travels through the Plain of Esdrealon, He works The Miraculous gleaning in the Plain to benefit a poor old widow. (Note: this episode seems to have gotten lost; we just caught the mistake so I publish it here although it's out of chronological order. My apologies.)Original music by Angela Marie (Mohammed). Messiah. Savior. Passion of Christ. Religion. Wisdom. Miracles. Catholic Christian Theology. Apostles. Disciples. Believers. Followers. Early Church. Holy Communion. Healing. Suffering Sacrifice. New Testament. Bible. Parables. Teaching

A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, June 7, 2026, Second Sunday after Pentecost. “We Know Who We Are”series. Texts: Romans 12:1-2, 9-13; Acts 2:41-47   Last week we reflected on grace. We remembered that God's grace comes before we ever think about God, before we ever do anything right, before we ever earn anything. Grace comes first. Grace comes last. Grace is always the ground beneath our feet. This week the question is: If grace comes first, how does grace actually change us?   I grew up before car seats were common. Heck—I regularly rode in the back of my dad's or grandpa's pickup truck to get ice cream or drive out to the lake. Looking back, it feels like I was raised in the Wild West!?  As a teenager, I'd been driving a year or so when a new law was passed that required seatbelts. We started hearing about studies showing how seatbelts saved lives. There were those crash-test dummy commercials—remember those? But putting on a seatbelt wasn't something I thought about.  And so every time I got into the car, I had to remind myself: Put on your seatbelt. Sometimes I'd forget. Sometimes I'd remember halfway down the road. But I kept doing it. And then one day I noticed something. I was driving somewhere and realized I already had my seatbelt on. I hadn't thought about it. I hadn't reminded myself. I had just done it. What had once felt awkward and inconvenient had become a habit. It had become instinct. I had practiced and learned a new thing.   Most of us understand this when it comes to driving. Or learning an instrument. Or speaking a language. Or playing a sport. Or exercising.   A friend once told me, “Nobody likes running when they first start. You have to just do it. After a while you'll reap the benefits.” I never forgot the wisdom. You may not start out loving the practice. But you practice because of what the practice is shaping you to become.   And I've been thinking this week that much of the Christian life works the same way. Many of us want to become more loving, more patient, more generous, more courageous. We want to respond to conflict with grace. We want to be less fearful and more trusting. We want our lives to reflect the love of Christ. But how does that happen?   John Wesley believed that the goal of the Christian life was what he called “Christian perfection.” Unfortunately, that phrase has caused confusion for generations. Wesley wasn't talking about becoming flawless. He wasn't talking about never making mistakes. He wasn't talking about acting like we've got it all together. He was talking about becoming so filled with the love of God that God's love begins to overflow from our lives.   I often picture it like a pitcher being filled with water. As we open ourselves to receive God's love and mercy—God's grace!—we are filled. And just as a pitcher overflows once it becomes full, so God's love begins to overflow in our lives. Love spills over. Mercy spills over. Compassion spills over. Generosity spills over. Wesley believed that this could happen. In fact, he believed it was the goal of those who would follow Christ.   Or as the hymn puts it: “Take my hands and let them move at the impulse of thy love.” I love that phrase. The impulse of thy love. Because it suggests a life in which love becomes our first instinct. A life in which generosity and mercy become as natural as breathing. A life in which our hands move at the impulse of God's love. Wouldn't that be something?   The question is: How do we become those people? And Wesley's answer was surprisingly practical. We practice. We train. We place ourselves again and again in the flow of God's grace. Wesley called these practices “means of grace.” Prayer. Scripture. Worship. Holy Communion. Christian conversation and accountability. Small groups. Acts of mercy and service.   And this week, I want to invite you to choose one. Not all of them. Just one. Spend a few minutes each day reading scripture. Or pray each morning before you reach for your phone. Or read a daily devotion. Or intentionally perform one act of kindness or service each day. Choose one way to place yourself in the flow of God's grace and practice it every day this week.   These are means of grace not because they are things that earn God's love or make God love us more. They are not means of grace because checking enough religious boxes gets us into heaven. But because these practices place us where God's transforming grace can reach us. God's grace is always present—whether we're practicing the means of grace or not. But these practices have been shown over the centuries to place us in the flow of God's grace in a very concentrated way.   There is a distinction between trying and training. Anyone can try to run a marathon. But only someone who trains will actually finish one. The same is true of the Christian life. Anybody can try to be more loving. Anybody can try to be more patient. Anybody can try to forgive. But becoming Christlike requires more than trying. It requires training in grace.   This is why Methodists became Methodists. John Wesley was nothing if not methodical. The early Methodists became known for their methods—the practices and habits that helped them grow in love of God and neighbor. And that brings us to Romans 12.   After eleven chapters proclaiming the mercy and grace of God, Paul writes: “I appeal to you therefore...on the basis of God's mercy...” Paul doesn't begin with an appeal based on obligation or guilt or fear, but rather an appeal on the basis of God's mercy. Grace comes first. Then Paul says, “Present your bodies as a living sacrifice.” Notice that he doesn't say, “Present your beliefs.” He says, “Present your bodies.” The Christian life isn't simply a set of ideas we agree with. It is a way of life. It is embodied. It is practiced.   Then Paul says: “Do not be conformed to this age, but be transformed by the renewing of your minds.” This is such a perennial call—true in every age! It is easy to become conformed to the things of this world. All of us are being formed by something. The news forms us. Social media forms us. Fear forms us. Our families, culture, and education form us. The question is not whether we are being formed. The question is: By what?   Paul doesn't tell us to transform ourselves. He says, “Be transformed.” God is the one doing the transforming. Our work is to place ourselves where God's grace can do its work. And then Paul immediately shows us what a transformed life looks like: Let love be genuine. Love one another. Rejoice in hope. Be patient in suffering. Persevere in prayer. Practice hospitality.   These things are not feelings. They are practices. They are things we do again and again until they begin to shape who we are. Nobody wakes up one day naturally hospitable. Nobody wakes up instinctively patient. Nobody wakes up automatically generous. These things are formed through grace and practice.   And then our reading from Acts shows us what that formation looks like in community. The Spirit comes at Pentecost. Thousands are baptized. A movement is born. And what do they do next?   Luke says: “They devoted themselves.” That may be the most important phrase in the whole passage. They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers. They devoted themselves. Not occasionally or when it was convenient or when they felt inspired. They devoted themselves. They showed up again and again. They listened to the story of Jesus. They prayed together. They shared meals. They worshiped together. They cared for one another. And over time something happened. They became a different kind of people.   Their possessions became less important than their neighbors' needs. Their tables became larger. Their hearts became more generous. Their lives became more joyful. Their witness became more compelling. The Pentecost miracle of Acts 2 is not only that the Spirit came in a wondrous way and moved previously fearful disciples to do wondrous things. The miracle is also that people kept showing up. They devoted themselves to practices that opened them to God's grace. And God's grace formed them into a community that looked different from the world around them. They were not conformed to their age, but were transformed by the saving grace and love of God in Christ Jesus.   Friends, this is part of who we are as United Methodists. We have practices. We have rhythms. We have a path: prayer, presence, gifts, service, and witness, and all the means of grace handed down through generations. They're not handed down because God needs them, but because we do. Not because they earn us salvation, but because they help open us to receive the grace that is already being offered.   And over time, through worship and prayer, through scripture and communion, through service and generosity, God does what only God can do. God transforms us. God fills us. And little by little, sometimes so gradually we hardly notice, our lives begin to move at a different impulse. The impulse of love. The impulse of mercy. The impulse of grace.   “Take my hands and let them move at the impulse of thy love.” That is the goal. It's not about perfectionism. The goal is perfect love—lives so shaped by God's grace that one day we discover we are no longer merely trying to love. By the grace of God, we have begun to move at the impulse of God's love. This week, choose one way to place yourself in the flow of God's grace. Not because God needs it. Because you do.  

Patrick explores Eucharistic ministry procedures, relics, and the reality of suffering after loss while encouraging listeners to seek consolation in faith and small acts of kindness. Listeners hear about the value and challenges of aging, reflections on retirement, practical grief resources, and faith questions on biblical events and Catholic practices, all flowing through real calls and heartfelt advice. Email - When an Extraordinary Minister of Holy Communion has one or two extra consecrated hosts remaining after distribution (whether after Mass in the sacristy or from bringing Communion to a nursing home), must they be returned to the ciborium in the tabernacle, or may the EMHC reverently consume them? (00:38) Daphne - I have a third-class relic touched to the bone of St. Philomena. When I die and if I'm a saint, will that become a 2nd or 3rd class relic? (03:24) Camille (email) - I have a "lazy" retirement, and I donate lots of clothes Alan - I work in a think tank for senior issues. I don't believe in retirement since you can die much younger if you aren't active. (09:26) Audio: Pastor Charles Swindoll drive-through joke - https://www.youtube.com/watch?v=5qn_4yeYFXs (17:31) Jim – We lost our child a year ago and I’m looking for resources for my depression and anger (19:58) Grant - I'm in his same diocese as Jim. The Catholic charities in Winona MN have the counseling that he is looking for. (29:10) Paul (email) – Did the transubstantiation occur at the Last Supper? And if so, how, since he hadn’t yet gone through the Passion and resurrection yet? (31:06) Arthur – Is Pilates okay for physical therapy and exercise? (34:52) Jude - Matthew 2:19-22. Why is Joseph having conflicting dreams? (39:41) Kade (12-years-old) - In the Old Testament, why does God seem sort of stand-offish? (42:51) Cecilia - We also lost a child who was 23. We found a support group 'Compassionate Friends' which was a huge help. Crying is a healing process. (48:28)

Even in one of the U.S.'s most non-religious areas, early data suggests more people in the Seattle area are converting to Roman Catholicism. The archdiocese of Seattle keeps tallies on catechumens, which refers to a person who will be baptized, confirmed and receive Holy Communion. In 2026, the archdiocese already reports over 1070 catechumens, across more than 130 parishes, a 17 percent increase over last year and a 40 percent increase since 2024. We spoke with a handful of recent converts to Catholicism from around the Seattle area about why each of them converted, and what role faith plays in their lives now.GuestKevin Brown, Graduate Program director and a lecturer in the Department of Religious Studies at Gonzaga University. He also currently serves as the editor of the Proceedings of the Catholic Theological Society of America. Related LinksRoman Catholic Churches See a Surge of New Converts - The New York TimesNational Rise in Catholicism Conversions Makes its Way to the Puget Sound - The Seattle SpectatorThank you to the supporters of KUOW, you help make this show possible! If you want to help out, go to kuow.org/donate/soundsidenotes Soundside is a production of KUOW in Seattle, a proud member of the NPR Network.See omnystudio.com/listener for privacy information.

Excuses, excuses: The Parable of the Banquet St. Luke 14:16-24 & Deuteronomy 20:1-9 by The Rev'd Dr. Matthew Colvin I am often asked about “application” in sermons. “I enjoy a good sermon,” someone will say, “but I need to have application so I know what to do with it.” Well, you will notice that neither Fr. Bill nor I, his understudy, do very much with “application.” The pulpit is not the place to give you “ten steps to a better marriage” or “key principles of childrearing” or “the blueprints to build a Christian business.” Rather, we are concerned with the Biblical story, and we want to apply you to it, so that you read the Bible as your story. When Paul says, “These things happened as examples for us, upon whom the ends of the ages have come,” he means that to follow Jesus, we need to understand ourselves as being part of the story of the people of God. That is why Hebrews 11 gives us the “hall of faith”; it is why Stephen's sermon in Acts 7 sums up the entire history of Israel; it is why, when Peter is telling Christian wives to respect their husbands, he calls them “daughters of Sarah.” We are consistently told to inscribe ourselves into the story of God's people Israel. There is nothing more practical. Indeed, if we do not get this right, no amount of “application” will work. Our lectionary for this morning pairs Deuteronomy's laws about exemption from military service with Jesus' parable of the banquet and the excuses made by those who were invited. It is, if we think about it, a very odd transposition, rather as though military language had found its way into a wedding or some similar occasion: “WILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all others, keep thee only unto her, so long as ye both shall live?” “Yes, sir, corporal, SIR. Hoo-ah!” So what is going on here? To understand the parable, we need to think about the nature of banquets and the nature of the excuses. Let's start with the excuses. Verse 20's excuse, “I have married a wife, and therefore I cannot come” is an allusion to Deuteronomy 24:5. That passage gives the grounds for the exemption of any newly married bridegroom from military service for a year: “that he may bring happiness to his wife whom he has taken.” There is here something of the logic of the law against boiling a kid in its mother's milk: in both cases, one must not mix up life and death, joy and sorrow. In verse 18, we should understand “I have bought a field and must go out and see it” to mean that the transaction needs to be complete. It is the “closing” of a real estate purchase, not an inspection at leisure that could just as easily be postponed for another day. Legally, socially, this is a very good excuse. Verse 19's excuse about needing to test “five yoke of oxen” recalls the calling of Elisha by Elijah in 1 Kings 19:19. There, Elisha is actually in the middle of plowing when Elijah throws his mantle over him: “Tag, you're it!” This is an act of sudden investiture. Elisha responds to it with alacrity: “he left the oxen and ran after Elijah” and said, “Please let me kiss my father and my mother, and then I will follow you.” The excuses are such powerful ones that they actually have statutory warrant in Biblical law. Legally, socially, by all the etiquette of ancient Israel, these excuses are golden, unimpeachable, valid. But in the parable, they are not good excuses in the eyes of the host. Who is he? He is introduced as ἄνθρωπός τις, “a certain man.” Immediately, we recall other parables: “A certain man planted a vineyard, leased it to vinedressers, and went in a far country for a long time.” (Mt 21:33) “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.” (Lk. 13:6) “A certain man had two sons.” (Lk. 15:11) “A certain rich man had a steward, and an accusation was brought to him that this man was wasting his goods.” (Lk. 16:1) There are other instances where “a certain man” is someone else, but this is a pretty good sample of instances where “a certain man” is instantly known to stand for God. The parable, then, shows us God's response to the excuse-makers. Note that the “certain man” operates through servants. God is frequently depicted this way, sending his angels and human prophets to do his bidding and deliver his messages. God's reaction to the refusal of his invitations is anger (ὀργισθείς). This requires some explanation. In Matthew's gospel, the banquet is a wedding feast for a king's son, and the invited guests behave much like the wicked vinedressers: they “lay hold of his servants and treat them violently and kill them.” But Luke's version has a different emphasis. It is less allegorized and is designed rather to highlight the reversal of fortune and the approaching deadline. “Go out quickly into the streets and alleys of the city and bring here the poor and crippled and blind and lame.” — all of them likely to be beggars, likely to smell bad, likely to be shabbily dressed. Precisely the sort of unsightly people one does not want at a banquet, any sort of banquet. They would never have been invited had not the originally invited guests refused. Just as Esau rejected his birthright and Jacob received it; just as the majority of the Jews rejected the Messiah so that the gospel might be preached to the gentiles, so here, as Paul puts it in 1 Corinthians 1:28, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” This is someting God did in history. Unlike every other religion on earth, the Bible makes public claims about events that took place at particular times: “In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah and took them.” “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” Or even in our Nicene Creed, where week after week, we make mention of the name of a corrupt Roman official named Pontius Pilate. Contrast the claims of other religions: that Mohammad was out there in the desert and an angel appeared to him and dictated the Quran. That Joseph Smith was guided by an angel named Moroni and found gold plates inscribed with “Reformed Hieroglyphics” which he translated into King James English. That Siddartha Gautama was meditating under a fig tree and became enlightened. The Mary Baker Eddy or L. Ron Hubbard or some other guru has discovered the secrets of the universe. Even in antiquity, the Stoic sage or Epicurus or the philosopher in Plato's Republic is never about history. It is always private revelation or special understanding of timeless truths or the realm of forms or deep insight into nature. By contrast, the assumption of Jesus' parables is that God deals with Israel in time. The invitation to the banquet and the host's angry reaction to the invited guests refusal, and the verdict at the end of the story that “none of those men who were invited shall taste my banquet” — all presuppose that Israel is facing a decisive crisis in its history. The invitation to the banquet is the gospel summons to follow the Messiah — and this is appropriate, since Jesus is so frequently shown feasting during his earthly ministry. He feasts so much that he incurs the charge of being a glutton and a winebibber. Everywhere he goes, he feasts. He feasts in the house of the Pharisee named Simon; in the house of a tax collector named Zacchaeus; at a wedding at Cana; in company with immoral women, and with “tax collectors and sinners.” This was unusual even by Jewish standards, so that some come to Jesus and ask him, “The Pharisees and the disciples of John fast a lot, but your disciples do not fast.” Jesus explains that the disciples of Jesus do not fast because the bridegroom is with them. What is the appropriate response to the invitation? What do etiquette and emotional rightness and social expectation dictate? Jesus' words about John's ministry and the Jews' reaction to it, in Luke 7:32, are couched in similar terms: “We played the flute for you, and you did not dance; We mourned to you, and you did not weep.” The refusal to recognize Jesus as the one Israel has been waiting for is like the refusal of the invitation to the feast. It is a rejection of the good ending of the story, a refusal to take part in the consummation. It is as if all the actors walked off the stage of a Shakespeare play after act 4. There are times when we want to describe a process has failed to produce its intended fulfillment and consummation — say, when I am talking to my Greek students who are struggling with Greek grammar and vocabulary. If they never go on to actually read Greek literature, I say it is like “a courtship without a marriage.” This is not about timeless truths or Buddhist spiritual enlightenment. A marriage is a historical event. That is the language that God uses about his relationship with his people. The coming of Jesus is the climax of Israel's story. And to everyone, the invitation poses the stark alternative: either enter into the banquet, or be excluded. Remember the older brother of the Prodigal Son in Luke 15: Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in•. (Luke 15:25–28, ESV) Or we may recall the words of Jesus after he has healed the centurion's servant in Matthew 8:11: I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. (Matthew 8:11–12, ESV) Or there is the parable of the wise and foolish virgins in Matthew 25: And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!' 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.' (Matthew 25:10–12) Or we may remember what C.S. Lewis calls the “unforgettable words” in John's gospel's account of the Last Supper, once Jesus has handed the sop to Judas and told him, “What you are going to do, do quickly”: So, after receiving the morsel of bread, he immediately went out. And it was night.  (John 13:30, ESV) It was night. Judas is literally in the outer darkness. To be excluded from the banquet, to be shut out in the darkness, away from the light and joy of the wedding or the feast or the Passover meal, is all the more tragic in light of the fact that those who are excluded are the very ones who had been invited. Jesus “came to his own, and his own did not receive him.” The result is a crucial difference between Judaism and Christianity over the place of Jesus in the story of the people of God. Can you be a Jew and believe in Jesus? It is a silly question. All the original disciples were Jews. As Peter says, “The promise is to you and to your children” and “You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.' (Acts 3:25, ESV) But can you follow Rabbinic Judaism and believe that Jesus is the Messiah? That is a different question. The Church places Jesus at the hinge of history, dating our years with the words “Anno Domini” from his first coming and looking forward to his second coming, when he will judge the quick and the dead. Judaism, by contrast, denies that Jesus is the Messiah, and insists that all the passages of Scripture that point to him — the sacrifice of Isaac by Abraham, Joseph and his brothers, the suffering servant in Isaiah, “behold a virgin shall conceive and bear a son, and shall call his name Immanuel”, Zechariah's “behold your king comes to you, meek and having compassion, lowly and riding on a donkey,” David's beloved son Absalom suspended from a tree and pierced by a spear, and all the rest — are really not about him. Christians say, with Paul, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” In saying this, we are saying that Christ is the climax of the story. It is the natural function of feasting to mark consummations. Weddings, coronations, graduation, retirements, anniversaries, birthdays — all are marked by parties, cakes, feasting, toasts, ceremony. And that is the difference between Christianity and Judaism: Has the story of Israel reached its climax? Has the bridegroom come? Does history now stand revealed as His story? Or are we, with the Rabbis, in the position of insisting that the messiah has not come, and that the Passover does not point to him. God had promised Moses that “I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”  (Deuteronomy 18:18–19, NKJV) And the rabbis say, “Jesus is certainly not the prophet like Moses, but unfortunately he is so much like Moses that we had better delete Moses from the Passover liturgy, lest Christians start using the haggadah to persuade Jews to follow Jesus.” And that is what they have done. David Daube says, “…[T]he figure of Moses, dominating the Biblical narrative of the exodus from Egypt and, naturally, at one time prominent, too, in the celebration of the deliverance on Passover eve, is radically eliminated: in the Passover eve liturgy as it stands, his name is not mentioned once in any of the prayers and recitals woven around the Biblical record, and, more than that, no Biblical passage mentioning it is quoted. It is a fantastic tour de force. Think  what it means. It is as if one were to spend annually a night commemorating Britain's rescue in the Second World War, rehearsing the main course of events as well as telling elaborate stories about them — without once mentioning Churchill. A fantastic tour de force: but there must be no human Mediator. We are left with a religion full of pointers that were designed to lead us to Jesus as the climax of the covenant, but the rabbis insist that they do not; a religion of tabernacle and temple that are all about God dwelling with His people, but now that Jesus has come, and ascended and sent the Holy Spirit, complete with the sound of “a mighty rushing wind that filled the whole house where they sat” just like God moving into the temple of Solomon and the tabernacle of Moses — now, no, the rabbis say, it is not about Jesus. But then, Judaism no longer has a temple, and the entire system that God gave in the Torah does not work without the Temple. The emperor Constantine's grandson, Julian the Apostate, hated Christianity and decided he wanted to prove it false, and the way he decided to do it was by rebuilding the temple in Jerusalem that had been destroyed by the Romans in 70 AD, in fulfillment of Jesus' prophecies on the Mount of Olives. Julian died before he could do it. Again, Judaism is a religion whose Scriptures promised the forgiveness of sins, so that God's people could live with him, and that demonstrated, as though by a gigantic show and tell of continual slaughter of animals for centuries, of daily splashing of blood against the altar, of red heifers sacrificed every year on the day of atonement, that the forgiveness of sins would happen through blood. But now, the rabbis tell us, the death of Christ was not the fulfillment of the sacrificial system — and oh, by the way, you can't offer sacrifice anymore, anyway. There are still people named “Cohen” or “Cohn” — my mother in law's family, for instance — but they are more likely to be making movies than sacrificing animals. They continue to set out a cup for Elijah, that forerunner of the Messiah promised in Malachi. And Jesus says, “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. (Matthew 17:12, NKJV) The church father, Athanasius of Alexandria puts it this way in his On the Incarnation: So the Jews are telling fables, and putting off the time which is actually now… They are suffering like one, maimed in mind, who might see the earth illumined by the sun, but denies the sun which illumines it. For what more has he who is expected by them to do when he comes? Call the Gentiles? But they have already been called. To make prophet and king and vision to cease? This has already happened. To refute the godlessness of idols? It has already been refuted and condemned. To destroy death? It is already destroyed. What then must christ do, which has not been done? Or what is left unfulfilled, that the Jews now rejoice and disbelieve? For if, as we see, they have neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole world is filled with the knowledge of God, and those from the Gentiles are abandoning godlessness, and henceforth taking refuge in the God of Abraham through the Word, our Lord Jesus Christ, it should be clear even to those who are exceedingly obstinate that Christ has come, and that he illumines absolutely all with his light and teaches the true and divine teaching concerning his Father. We are about to partake of Holy Communion, which is rightly understood as a continuation of Jesus' meals with his disciples, and an anticipation of the great wedding feast of the Lamb at which “many will come from east and west and recline with Abraham, Isaac, and Jacob.” The Holy Communion is thus truly the consummation of the story of people of God. By partaking in it, we share in Christ our Passover. We have been crucified with Him, so that we may also share in his resurrection. We locate ourselves in the story of Israel, which is the story of the Messiah. And we recite the shape of the story and inscribe ourselves in it when we say, “Christ has died. Christ is risen. Christ will come again.”

Send us Fan MailA stained glass window. A statue in soft blue. A heart ringed with roses and marked by a sword. Those images show up everywhere in Catholic churches, but they are not just religious art. We walk through why devotion to the Immaculate Heart of Mary is a practical, deeply personal Catholic devotion that forms the way we pray, trust, and follow Jesus when life gets hard.We ground the conversation in the biblical foundations of the Immaculate Heart, especially Luke's portrait of Mary as the one who “keeps” and “ponders” God's mysteries in her heart. That quiet interior life becomes a blueprint for Christian meditation: bringing confusion to prayer without panic, learning patience, and letting grace shape our desires. We also explore how Marian devotion stays Christ-centered, because Mary's mission is never to hold our gaze but to lift it toward her Son.From there, we connect Catholic tradition, the saints, and the message of Fatima, where the Immaculate Heart is presented as refuge and a sure path of conversion. We break down reparation as a response of love and explain the Five First Saturdays devotion step by step: confession, receiving Holy Communion, praying the rosary, and 15 minutes of meditation that becomes a real heart-to-heart relationship with Mary, always leading to Jesus.If you want a clearer, more grounded way to live Catholic spirituality day to day, press play, then subscribe, share this with a friend, and leave a review. What part of the Five First Saturdays would you start with first?Open by Steve Bailey Support the showJourneys of Faith brings you Super Saints PodcastsChat with US 24/7 Ask us anything https://chatting.page/mjxs9aerrtgm3lmpndlcepmbyosntrjnDownload Journeys of Faith App for Iphone or Android FREE https://journeysoffaith.com/pages/download-our-appPlease consider subscribing to this podcast or making a donation to Journeys of Faith Help us Grow!Journeys of Faith is blessed to provide Catholic media, including podcasts and inspirational content, free of charge across multiple media platforms for viewers and listeners around the world. While access to this content remains free, there are significant and continually increasing costs associated with producing, hosting, and distributing these programs. Your support helps us continue sharing the beauty of the Catholic faith with souls everywhere. We want to reach more souls and you can help us do that by becoming a Mission Angel. Make a Donation Any AmountRefer a FriendYou can help us ...

June 12th, 2026 - We welcome back Nicholas Cavazos to offer thoughts on fourteen attorneys general demanding an EPA investigation into abortion pills contaminating America's water supply. Then, we welcome back Dr. Anthony Stine to discuss a Spanish priest facing backlash after refusing to give a same sex couple Holy Communion, as well as Pope Leo's visit to a migrant hotspot in the canary islands. Links, Show Notes & More - https://thestationofthecross.com/act Email Us! ACT@TheStationOfTheCross.com

Patrick answers listener questions about Catholic teachings, shifting effortlessly between sacramental practices, the history of extraordinary ministers of Holy Communion, and the significance of consecrated hands for distributing the Eucharist. He considers challenges in families when dealing with mixed religious practices, visions near the end of life, and the complexities of time and eternity. Wes (email) – You keep insisting remarried folks divorce their spouse, move out of their house to satisfy your desire that they not take a blessing from the priest at Mass. Why do you care so much? Why not just be present with the Lord at Mass? (00:35) Rafael - My wife and I are thinking about being Eucharistic ministers. What would you recommend to us to study/prep? Also, my niece’s family did a ritual over their baby. (04:20) Patrick gives a quick history lesson on Deacons and extraordinary ministers touching the Host (07:24) David - My mother has been seeing “people” in her bedroom. Saying the name of Jesus causes them to dissipate. (18:41) Todd - What do you think of communion for the homebound in terms of extraordinary ministers? (25:31) Catherine – What kind of people will we see in Purgatory and Heaven? Is it possible we will see our future grandchildren? (30:04) Lori (email) - Why I’m no longer an Extraordinary Minister of Communion (35:45) Aidan - Catholic courtship and marriage: how would a young adult take an approach to the traditional courtship leading to marriage? (37:28) Janice - About the women seeing things at night: We should pray for those people, because they could be a soul from Purgatory (43:12) Natalie - If God is outside of time, and we can go into a communion with him out of time in Heaven, could we at this moment be in Heaven? (47:30)

Patrick questions the spiritual status of hypothetical extraterrestrial life, wrestles with the nature of rational souls and universal concepts, and guides a listener through the weighty fog of adolescent loneliness, urging genuine action and seeking help. Holy water rituals come under scrutiny—salt or not, blessings from priests and laity untangled. Threaded through it all: stories of public penance in ancient times, military chaplaincy pressures, and the raw, sometimes messy search for meaning. Isaac (11-year-old) – Would aliens have a right to be mad at God if they don’t have eternal souls? (00:40) John (email) - I believe the previous caller was asking whether holy water should contain salt as well. Not all priests use the full ritual for making holy water, which includes exorcised salt. I suspect most simply make the sign of the Cross over the water. (06:40) Wade - I thought a person could not bless themselves with Holy water, that someone else has to bless them. (08:09) Email – Does holy water expire? Emmanuel (17-years-old) - I've been feeling more alone and pushing people away more. I was not like this growing up, but now I'm like this at my new high school. (14:51) Leonard (email) - I was in same situation back in 1996. I moved from all my friends who I grew up with since elementary, then in 11th grade I moved to a new school (24:49) Jaun (email) - If I was unable to receive the sacrament of reconciliation and not in a state of Grace while attending Mass, should I approach the altar for Holy Communion, cross my arms over my chest and receive a blessing from the Priest, or is it best I stay kneeling in the pew and pray for forgiveness? (32:18) Mary - Can you explain and elaborate more on Catholic Chaplains in the military? (41:07) Angie (email) - I went to an Episcopalian wedding where the minister said she would give a blessing to those who couldn’t receive. Did I do the right thing to not go up? (46:13)

Dr. Tom Curran shares insights from a recent Curran Family Sunday meeting. Tom addresses four questions: What is the proper effect of Holy Communion? What's at stake in receiving Holy Communion? How do you pray in relation to Holy Communion? How does adoration deepen how one receives Holy Communion? Tom answers the question his kids asked him, “Why don't you have any friends?”

PAVING THE WAY HOME:   YouTube Channel: https://www.youtube.com/@pavingthewayhome85 Apple Podcasts: https://podcasts.apple.com/ie/podcast/paving-the-way-home-podcast/id1517252693 Spotify: https://open.spotify.com/show/0sywWGWjqXFSErvxOcNeEt?si=jjRM2DjsQvGUJppEQqFS_g   HOLY FAMILY MISSION: If you wish to support the work that Holy Family Mission does, you will find details on how to do so here - https://www.holyfamilymission.ie/supportus   Visit https://www.holyfamilymission.ie/ to learn more about Holy Family Mission.

Homily - Corpus Christi Sunday - Holy Reverence for Holy Communion

Our bodily posture and attitude when we receive Holy Communion matters.

Sermon XXXI, taken from "Sermons for Sunday", a compilation of homilies by St. Alphonsus Liguori (+1787) Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Matthew, Mario, Micah, and Mike Pastor Mark Havel Matthew 9:9-13, 18-26As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.' And he got up and followed him.And as he sat at dinner in the house, many tax-collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax-collectors and sinners?' But when he heard this, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means, “I desire mercy, not sacrifice.” For I have come to call not the righteous but sinners.'While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.' And Jesus got up and followed him, with his disciples. Then suddenly a woman who had been suffering from hemorrhages for twelve years came up behind him and touched the fringe of his cloak, for she said to herself, ‘If I only touch his cloak, I will be made well.' Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.' And instantly the woman was made well.When Jesus came to the leader's house and saw the flute-players and the crowd making a commotion, he said, ‘Go away; for the girl is not dead but sleeping.' And they laughed at him. But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. And the report of this spread throughout that district. These days after Pentecost are a long season in the church calendar. They are meant to be a time for us – after the arrival of the Holy Spirit, at Pentecost, which we talked about a couple of weeks ago – to focus on a season of growth and discipleship as God's people in the Church. A lot of Christians call it “Ordinary Time,” which couldn't sound like more of a snore. So it takes some work to see that what Jesus was up to – and what we're called to be about, still – is anything but “ordinary” for people in our day and age, who want to be more like Jesus.See, all along – even before the Holy Spirit showed up like it did at Pentecost – Jesus is just trying to love people … and trying to show people how to love people, too. He's milling around Galilee collecting followers. Building friendships. Growing relationships. Getting invited to dinner and sharing time with the cool people – and by “cool people,” I mean the tax collectors and sinners.Because I think Jesus, like Billy Joel, would “rather laugh with the sinners than cry with the saints … because the sinners are much more fun!”Jesus just sang it differently: “I have come to call, not the righteous, but sinners.”And it's fair to assume Matthew, who Jesus found at the tax both, measured up to the all the sinful stereotypes of a First Century Jewish tax-collector, otherwise there wouldn't be much to this story. See, the reason it was surprising, if not scandalous, for Jesus to be having dinner at Matthew's house, remember, is that Jewish tax-collectors were known to have made nice with the powers of Rome. That means Matthew would have been in charge of exacting taxes from his fellow Jews – his friends, family, and neighbors, at his discretion – to line the pockets of the occupying, oppressive Roman Empire. And tax collectors, like Matthew, were known for lining their own pockets – unfairly – along the way, too.So, imagine Jesus breaking bread with some of the richest, most corrupt people you can imagine, in our day and age. Imagine your least favorite politician. Imagine your least favorite billionaire. And just to bring it a little closer to home, imagine your least favorite boss, co-worker, teacher, coach, neighbor, ex. And now that we've each created our very own personal guest list from Hell, imagine Jesus at the head of the table … pull up a chair … and pass the mashed potatoes, please.This is why what's happened this past week in our own backyard – with the words, tweets, posts, and podcasts from certain politicians – in the name of Jesus Christ – is so maddening.I'm talking about the invitation to hate muslims, by our Lieutenant Governor, of course.And, since it's PRIDE month, I've really been struck by all of the nonsense from other powerful people who feel the need to steal the thunder from the LGBTQ+ community by declaring June “Nuclear Family Month,” instead, as some sort of middle finger to the celebration of “PRIDE.” It is the opposite of what Jesus would do – “reclaiming the rainbow,” as they say – in a petty, selfish, self-centered, close-minded, hateful, exclusionary, version of what they call “Christianity,” but which is anything but “Christ-like.”You might say, these people are sick and in need of a physician. Or a lobotomy. Or a spiritual heart-transplant. Or maybe (more kindly, Pastor Mark) they're in need of a meal, shared around a table with the very people – the children of God – they are judging, hating, afraid of, or pretending they want to – or could – save, as if that was their job – which it is not.[And let me be clear. I'm not equating the LGBTQ community with the tax collectors and sinners – or suggesting their sexuality makes them somehow sinful. I'm equating the judgment of them by the powers that be as having no more sway over Jesus' capacity to love all people, regardless of who the world says he should or should not love.]My apologies to those of you who've heard this story before. I've talked about it in our book studies of Colby Martin's UNCLOBBER, but never in the context of a sermon, surprisingly. But it came to mind in light of all that Jesus is up to this morning.When I was in elementary school, back in the 80's, my family traveled to New Orleans to see the culmination of my grandmother's latest hobby – the grand finale showcase of her time at something like an Arthur Murray Dance Studio. It sounds terribly cheesy. And maybe it was, but I doubt it. My grandmother was a pretty classy lady.And, to my childish sensibilities, it was a classy affair. It took place in a hotel ballroom downtown. We had to wear shirts and ties, hard pants and uncomfortable shoes. As part of it all, my grandmother hosted a gathering with several of her new friends – the dancers, instructors, and whatnot – at her home, for drinks and hors d'oeuvres. And that's where I met Mario, my grandma's much younger dance partner. I think he was – to my grandmother – like the professional dancers they pair with the B-list celebrities on “Dancing with the Stars.”Mario was also a Black gay man. Going by stereotype alone, it was as obvious that Mario was gay as it was that he was Black, even to my elementary-aged eyes … he had a longish jheri curl hairdo and long, polished finger nails, too, which he waved flamboyantly and without shame as he walked, talked, and danced.And this was the 1980's remember. And there was this thing called the AIDS epidemic running rampant in the gay community. And even my elementary-aged eyes and ears had told me to be very afraid of gay people – and to stay away from them – if I didn't want to get sick… or die… or probably, “catch the homosexuality.” And this guy, Mario, was in my grandmother's house. And they had danced together. And we were eating from the same buffet table. And I shook his hand when we were introduced.And I was afraid. And mad, I think. And worried about my grandmother, too.But bear with me, because what I learned, thanks to that party and around that buffet table, was as powerful as anything I'd learned around the altar of Holy Communion up to that point in my life. And it has something to do with what Jesus meant when he said he desires mercy not sacrifice.See, sacrifice was the way of worship for believers before Jesus, remember … bring a goat or a lamb, bring some incense or two turtledoves, bring a partridge in a pear tree to the house of God, set them afire as an expression of your love and repentance, and your way was made … your sins were forgiven … your prayers were lifted … your devotion, awe, and worship were offered up to the Almighty. And that was that.But Jesus, like the prophets before him changed the game. Like Amos who despised the self-righteous songs of the people and had no regard for their fake fellowship… like Isaiah who hated and was burdened by the phony festivals of the people… like Jeremiah, who found burnt offerings unacceptable… like Hosea this morning… Jesus wanted to see, to feel, to inspire among God's people mercy, compassion, love, and forgiveness – over and above all the rest.And I'm convinced that you can't scare or shame or preach or punish people into any of those things. But you can model mercy. You can practice compassion. You can offer forgiveness. You can be generous. You can love one another.And Jesus does that today, not from behind a TV screen or a computer keyboard or a pulpit, even. Jesus does that up close and personally – at Matthew's dinner table … and so near to that hemorrhaging woman she could touch him … and in the home, at the bedside, of that little girl, too.And what I think is most telling and beautiful about what Jesus was able to do for the people he met, is what he did when he healed that hemorrhaging woman. We're told, very deliberately, that Jesus sees her. And I imagine, he sees more than just what she was wearing – her red hat or her rainbow bracelet, her jheri curl or her long fingernails, let's say. I imagine he could see what twelve years of sickness and shame do to a person. I imagine he could see how exhausted and afraid she must have been. I imagine he could see how desperate and lonely she felt. I imagine he could see that she had no other option but to put her faith into someone so unbelievable and something so utterly new, for a change.We can't begin to show mercy, compassion, or forgiveness … we can't begin to love one another … until we take the time to see, to listen to, to understand the wants, needs, fears, longings, lives, and loves of others in this world – especially those who are so very different from us.I didn't learn anything about Mario that night at my grandmother's when I was a boy – acting like some kind of 5th grade Pharisee. But I've learned about him since – because I've learned to see, listen to, learn from, and love the friends I know who are like him in so many ways.It's why I pray this communion table, our worship, and the ministry we share will look more and more like where we find Jesus this morning: that we'll make room for more Matthews, more Marios, and more sinners of all stripes – and that we'll acknowledge that that includes each and every one of us, too, every day of the week. And I pray we'll work hard to see one another – really see each other and ourselves – the way God sees us all: with a wide mercy, with an abiding love, with a steadfast grace – no strings attached – that can change us, change others, and change the world our God so loves.Amen

You are invited to worship with us as praise God, learn about God’s love, be ministered through music by Karl and friends plus the Trinity choir, and partake of Holy Communion. Pastor Tom Kidd explores the depths of God’s love.

Read OnlineJesus said to the Jewish crowds: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.” The Jews quarreled among themselves, saying, “How can this man give us his flesh to eat?” John 6:51–52It must have been shocking to Jesus' listeners the first time He boldly proclaimed that He would give His flesh as spiritual food. Their reaction makes this clear: “How can this man give us his flesh to eat?” Jesus did not back down or soften what He had just proclaimed. Instead, He began a lengthy and direct discourse, starting with these words:“Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” (John 6:53–56)What would you have thought had you been among the first hearers? We're told the people quarreled, indicating division. Some, we later read, murmured among themselves, saying: “This saying is hard; who can accept it?” And tragically, many of Jesus' disciples left Him and returned to their former way of life (cf. John 6:60–66).Despite this apparent failure and loss of disciples, Jesus did not retract or revise His teaching. Instead, He turned to the Twelve and asked if they too wished to leave. Peter, with clarity and faith, responded with one of the most profound statements of discipleship in all of Scripture: “Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God” (cf. John 6:67–69).In many ways, Peter's words are as important for us today as Jesus' own words introducing the Eucharist. Why? Because Peter shows us how to respond when we encounter divine mysteries beyond human understanding. The Eucharist is one of the most central of these mysteries.Do you believe in the Eucharist? Do you believe that it is truly the flesh and blood of the Son of God—His Body and Blood, Soul and Divinity? Though many of us have learned this teaching from childhood and accept it on some level, few penetrate the depth of the mystery we behold at every Mass. Saint John Vianney spoke beautifully of the Eucharist, revealing his profound reverence for this Gift: “If we really understood the Mass, we would die for joy.” And: “There is nothing so great as the Eucharist. If God had something more precious, He would have given it to us.” He also said: “How beautiful it is! After the Consecration, the good God is there as He is in Heaven.”It's easy to approach the Holy Mass out of routine rather than with the depth of faith possessed by the saints. But that must be our goal. We must believe that we would truly “die of joy” if we understood the Mass.The Solemnity of Corpus Christi is our annual invitation to step back and reflect on what we believe—and how devoutly we participate in the Mass and receive Holy Communion. We need this reminder so that our worship and faith do not grow lax.Reflect today on Jesus' unwavering clarity: “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.” Believe what He says. The Eucharist is not a symbol; it is the greatest Divine Mystery on earth. In the Eucharist, we kneel before God and consume Him—so that we may become what we eat: the Mystical Body of Christ.Let us close by praying the opening verses of a hymn Saint Thomas Aquinas wrote at the request of Pope Urban IV for the newly instituted Feast of Corpus Christi in 1264—the Pange Lingua, meaning, “Proclaim, O Tongue.” Down in adoration falling,Lo! the sacred Host we hail;Lo! o'er ancient forms departing,Newer rites of grace prevail;Faith for all defects supplying,Where the feeble senses fail. To the everlasting Father,And the Son who reigns on high,With the Holy Ghost proceedingForth from each eternally,Be salvation, honor, blessing,Might, and endless majesty. Amen.The last supper, via Adobe StockSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

56 For my flesh is meat indeed: and my blood is drink indeed.Caro enim mea vere est cibus : et sanguis meus, vere est potus; 57 He that eateth my flesh, and drinketh my blood, abideth in me, and I in him.qui manducat meam carnem et bibit meum sanguinem, in me manet, et ego in illo. 58 As the living Father hath sent me, and I live by the Father; so he that eateth me, the same also shall live by me.Sicut misit me vivens Pater, et ego vivo propter Patrem : et qui manducat me, et ipse vivet propter me. 59 This is the bread that came down from heaven. Not as your fathers did eat manna, and are dead. He that eateth this bread, shall live for ever.Hic est panis qui de caelo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in aeternum.The Eucharist is instituted in the form of food, so that we may receive in Holy Communion the Victim of the Cross.

Canon Stephen Sharpe, ICKSP, serves as Parochial Vicar at St. Joseph Shrine in Detroit, Michigan. He was ordained in 2020. In Today's Show: If someone we know is in sin, should we rebuke their actions instead of showing false kindness? Do priests need to drink out of the chalice? Are Catholic disciplines too legalistic?  How can we defend the Catholic church against governments that are conspiring to harm the faith? How can we get ahead in this world without usury? Was the illness St. Therese had a sign of possession? Should the laity be distributing Holy Communion to the homebound? What do ICKSP priests do when they want to swim? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

Welcome to ALIVE with Fr. Jonathan Meyer. This weekend the Church celebrates the Solemnity of Corpus Christi—the Body and Blood of Christ. In John 6, Jesus makes an astonishing promise: “Unless you eat the flesh of the Son of Man and drink His blood, you do not have life within you.” These words reveal the incredible gift of the Eucharist. Where sin brought death into the world, Jesus now offers His very life to us through Holy Communion. In this reflection, Fr. Jonathan shares: The beauty of Corpus Christi and Eucharistic devotion Why the Eucharist is the heart of Catholic life A touching story about children counting their Communions How gratitude can transform our relationship with Jesus in the Blessed Sacrament Take some time this week to sit with John Chapter 6 in the presence of the Eucharist. Allow the Lord to deepen your love for this great gift and to renew your gratitude for His Real Presence. “He who eats my flesh and drinks my blood remains in me and I in him.” Discussion questions for this week's readings can be found at:

During the First Friday gathering in Saginaw on May 1, Bishop Gruss quoted Pope Francis and reminded listeners that every baptized person is called to be a missionary disciple.“A missionary disciple is someone who knows Jesus personally, loves Him deeply, follows Him faithfully, and shares Him boldly,” he said in his talk. (View the video below or watch it HERE.)He stressed that evangelization is not about having all the answers, but about sharing one's encounter with Christ.“A witness is someone who says, ‘I have met the Lord and He has changed my life,'” Bishop Gruss said.Bishop Gruss reflected on the Sacrament of Confirmation and missionary discipleship, and encouraged Catholics to rediscover the power of the Holy Spirit already at work within them through the Sacraments. He emphasized that Confirmation is inseparable from missionary discipleship. “The Spirit was poured upon the Church for one reason,” he said. “To evangelize.”“Wake Up the Sleeping Giant”Bishop Gruss encouraged Catholics to develop a personal relationship with the Holy Spirit and rely less on self-sufficiency. “The Holy Spirit is already in you,” he said. “But perhaps He's dormant. Wake up the sleeping giant in your life. You have everything you need to live as a disciple of Jesus in the world today.”First Friday attendees were encouraged to pray simple prayers each day asking the Holy Spirit to become more active in their lives.He also encouraged young people preparing for Confirmation to approach the Sacrament with openness and courage. The Sacrament of Confirmation is meant to be a life-changing moment in one's life and call to discipleship, as it was for the disciples of the early church."“Don't be afraid to live an extraordinary life in Christ,” he said. “Christ is calling all of us to be saints.”Speaking during the Diocese's confirmation season, Bishop Gruss reflected on visiting parishes across the Diocese to celebrate Confirmation with young people. “Confirmation is not an ending. It doesn't complete anything. It's a beginning,” Bishop Gruss said.He explained that Catholics often reduce the Sacraments to events they attend rather than encounters with Jesus Christ himself. “When we look at the Sacramental life merely as events, then we have diminished them by 99.9%,” he said.Instead of saying, “I'm going to Mass,” Bishop Gruss suggested Catholics think differently: “I'm going for an encounter with the risen Lord Jesus.”Jesus Is the One Who ConfirmsBishop Gruss reminded attendees that Jesus himself is the minister of every Sacrament. “Jesus baptized you. He confirmed you. He gave himself to you in Holy Communion,” he said. “In the Sacrament of Confirmation, he uses my thumb.”Reflecting on his own Confirmation and Baptism dates, Bishop Gruss encouraged Catholics to learn and celebrate those dates as important milestones in their lives of faith. “These are two of the most important dates,” he said, “more important than your birthday.”He urged Catholics to contact the parish where they were baptized to obtain their Sacramental records and reflect more intentionally on those moments of grace.Confirmation and the Holy SpiritDrawing from the Acts of the Apostles, Bishop Gruss compared Confirmation to the transformation experienced by the apostles at Pentecost. Before receiving the Holy Spirit, the apostles hid in fear. Afterward, they boldly proclaimed the Gospel.“Peter went from fear and denial of Jesus to being a strong, faithful witness of the Gospel,” Bishop Gruss said. “Everything changed.”"That same Holy Spirit is given to the disciples is given to each person in the Sacrament of Confirmation, not diminished in any way. This is why it should be a profound life-changing experience."Bishop Gruss encouraged Catholics to ask the Lord to “bring alive the grace” of Confirmation again in their lives.“The Spirit is never dead,” he said. “Ask the Holy Spirit to ignite your faith.”

Pastor Colins Nwosu continued our teaching series with The Lordship of Jesus (Part 2), further exploring what it truly means to submit to Christ as Lord. Reading from Romans 14:8–9, we were reminded that whether we live or die, we belong to the Lord because Christ died and rose again to establish His Lordship over all. Today's teaching emphasised that acknowledging Jesus as Lord goes beyond verbal confession; it requires a life of complete surrender and obedience. Using the account of Saul in 1 Samuel 15, we saw that partial obedience is ultimately disobedience. Although Saul was explicitly commanded to destroy everything, he kept the choice livestock and spared King Agag, proving that partial obedience is nothing more than complete disobedience. We learned that to God, rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Drawing also from James 1:22–24 (NLT), we were challenged to be doers of the Word and not hearers only, warned against looking into the mirror of God's Word and immediately forgetting what we have seen. True alignment with the Lordship of Christ means following His instructions completely, even when they challenge our preferences or personal desires. Pastor Colins concluded with a powerful reminder from missionary S. M. Zwemer: "Unless Jesus is Lord of all, He is not Lord at all." The call was clear and personal: Christ's Lordship must extend to every area of our lives, not just the parts that are convenient or comfortable. Confession: Lord Jesus, I surrender every area of my life to Your Lordship. Help me to obey You wholeheartedly, not selectively, and to build my life upon the solid foundation of Your Word. May my actions reflect my confession, and may Your will be done in me completely. Amen.

Shame affects us all — but do we truly understand it? In this episode, host Elizabeth Pittman sits down with Rev. Dr. John Kleinig, author of From Shame to Glory: God's Surprising Remedy for Injustice and Failure. Dr. Kleinig draws on decades of pastoral experience to help us understand what shame is, how it differs from guilt, and how Jesus frees us from its weight through baptism, Holy Communion, and the blessing of the Church.Episode Timestamps1:51 — Introduction — Welcome & book overview2:00 — Guilt vs. shame: the key differences — behavior vs. identity, actions vs. wounds9:00 — What caused Dr. Kleinig to start thinking about shame?13:50 — Dr. Kleinig's story: his Wendish ethnic minority background and experiences of discrimination25:30 — How Jesus frees us from shame: Holy Communion, the blood of Christ, and John the Baptist's words29:00 — Jesus as the Lamb of God who bears and carries the sin of the world33:00 — The divine service as the ongoing remedy for shame; blessing vs. absolution34:10 — Encouragement for listeners struggling with shame — and how to use the bookAbout the GuestRev. Dr. John Kleinig is professor emeritus at Luther College, Adelaide, SA, Australia. He received his M.A. and Ph.D. from Cambridge University, Doctor of Divinity from Fort Wayne (1998) and Concordia University, Irvine (2014). He is the author of numerous articles and books. Dr. Kleinig and his wife, Claire, have four children and many grandchildren.  Resources MentionedFrom Shame to Glory: God's Surprising Remedy for Injustice and Failure by Rev. Dr. John Kleinig — cph.orgConcordia Publishing HouseBringing you God's enduring Word in a changing world.

Those familiar with liturgical worship will be familiar with the pre-anaphoral dialogue— the dialogue between celebrant and people that takes place just before the celebrant prays the anaphora, the long prayer over the bread and wine which consecrates them to be the Body and Blood of the Lord soon to be received in Holy Communion. It is an important dialogue, indeed, even a crucial one, for it constitutes the celebrant's blessing from the royal priesthood (i.e. the assembled laity) to offer the Eucharist in their name and as their mouthpiece. That is why he faces them throughout—or should face them, as Fr. Sergei Glagolev (inset above) taught us. Besides, who turns their back to someone in the middle of talking to them?

In this third and final episode explaining the different parts of the holy sacrifice of the Catholic Mass, Fr. Chris Alar, MIC, concludes the Liturgy of the Eucharist with the distribution of Holy Communion, the Body and Blood, Soul and Divinity of Our Lord Jesus Christ, and the sending forth of the faithful to share the abundance of graces received in the Mass.Become a Marian Helper!Discover more about the Catholic faith on Divine Mercy Plus! 

Can suffering or illness in our family be a punishment from God for our sins? In this episode of Catholic Answers Live, Catholic Answers apologists address this difficult and deeply personal question before exploring a wide range of theological and pastoral topics. The discussion covers whether Catholics may hold the Genesis Gap Theory, how the Church can better evangelize people with disabilities, and why Catholic teaching on the death penalty has developed over time. Additional questions examine the extraordinary endurance of St. Paul, the purpose of offering prayer intentions with the Rosary, why Catholicism claims to be more than just another denomination, and why sacramental confession is necessary before receiving Holy Communion in certain situations. A thoughtful conversation on suffering, grace, Church authority, and the sacraments. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered:  01:12 – Is it possible that God punishes my continuous sin through my son’s disease?    04:19 – Can a Catholic hold to the Genesis Gap Theory? Or is it heretical?   12:41 – How can the Church evangelize to those with disabilities? What are good resources that can help me get started?    19:28 – Can we in good conscience support the death penalty? I can’t seem to understand why the church changed this. In theory can’t the church's teaching on this revert?    28:37 – Is there a miraculous quality to St. Paul recovering from the stoning at Lystra or from all of the other beatings he suffered? It seems any number of the rods, stonings, etc. could have disabled him and made his long-distance travel impossible.    32:49 – How does setting a prayer intention before praying a rosary differ from just praying for that intention directly without praying a rosary, does it have something to do with the merit involved with praying a rosary? Thank you!    36:40 – Why can't Catholicism be just another denomination among the denominations? I think Protestants see Catholicism as a Christian denomination, thus no need to make the move if they are already happy where they are.   43:02 – If priests have the sacramental power to ordain, why has this actually happened so rarely in Church history?    46:50 – Why is it mandatory to go to a priest for confession before one can go for Holy Communion. Why isn’t going to God directly sufficient for this?  If someone sits on his seat because he hasn’t gone for confession, everyone would see that he hasn’t gone to confession, it would elicit some kind of shame on this person. 

Mother Miriam Live - May 19th, 2026 Mother Miriam reads from Bishop Strickland's writings on "the crisis of forgetting." Mother Miriam answers questions about a homosexual man serving as an Extraordinary Minister of Holy Communion, the sin of filming your confession, and why many seem to struggle to respect both Traditional Latin Mass and Novus Ordo

Fr. William Rock, FSSP, serves as Parochial Vicar at St. Stanislaus Catholic Church in Nashua, New Hampshire. He was ordained in October of 2019 and serves as a regular contributor to the FSSP North America Missive Blog. Fr. Rock is also currently contributing to TAN Books “Year of the Latin Mass.”  Fr. Rock's video contributions can be found on TAN Books YouTube page. Show Resources: Tan Books: Year of the Latin Mass In Today's Show: Is missing Sunday Mass a mortal sin? Should someone who is discerning between marriage and the priesthood date? What does Matthew 5:22 mean? Should a parent who allows their child to move in with a boyfriend or girlfriend receive Holy Communion?  When priests say Mass, is it like “going to work” for them? Do you have to consult a priest before consecrating yourself to Jesus? Is using sacramentals to combat lustful thoughts cheating? Is using acupuncture against church teaching? And more.  Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

I greet you in Jesus' precious name! It is Monday morning, the 18th of May, 2026, and this is your friend, Angus Buchan, with a thought for today. We start in Psalm 37:31: ”The law of his God is in his heart; none of his steps shall slide.” Then we go to 1 Corinthians 11:25. Jesus says: “This do, as often as you drink it, in remembrance of Me.” I am talking about Holy Communion. It's very important for us to remember the ordinances, commandments, and laws of God. That is what keeps you and me on the straight road, on the right road. Do you know what a phylactery is? A phylactery is something that the Orthodox Jews use when they have time with the Lord. Many years ago, I was flying in an Israeli airline to Jerusalem, and an Orthodox Jew was sitting across the aisle from me, and during the night, I saw him get up and put a shawl around his head. He took a leather band and he put it around his left hand with a little box on it. He took another leather band, put it around his head, with a little box on his forehead, and inside those two little boxes are Holy Scriptures. He does it during his quiet time. Why? Because he wants to remember the Lord, his God. Now, Jesus said every time you and I have Holy Communion, we do it and we remember what Christ has done for us. Gill and I have communion often, on our own, in the house. Maybe after breakfast, sometimes maybe after lunch, depending on our situation, just the two of us. And we take bread, we break it, and we remember the body of Christ broken for us, and then we take the cup, a little glass of grape juice, and we remember the blood of Jesus shed so that our sins would be washed away. We need to remember and not forget what the Lord has done for us.Many years ago when I was a man of twenty years old, I was a cowboy. I was in Australia. When we knocked off work, these were rough and tough men, but the salt of the earth, we would go into the local pub and there'd be a lot of chatting and talking and smoking, etc. Then all of a sudden, six o'clock every single night, everybody would become quiet, and there would be a little light in one corner of the pub, and then a voice would come over, ”Lest we forget. Let us remember.” We would stand there for, I don't know how long it was, maybe a minute or two, and remember all the fallen soldiers that had died for the Australian people, and they would stand there. Not one person would say a word (because if anybody did it could probably cost him his life), but they remembered those that had given their lives for their country.You and I need to remember that Jesus Christ died for us on the cross of Calvary so that we might have everlasting life.Jesus bless you and have a wonderful day and don't forget. Goodbye.

Today is day 136 and we are studying The Sacrament of Holy Communion. 136. What is expected of you after partaking in Holy Communion? I should continue to grow in holiness, avoiding sin, showing love and forgiveness to all, and serving others in gratitude. (Leviticus 20:26; 1 Corinthians 10:14–32; 1 Peter 4:1–11) We will conclude today with Prayer 105. After Receiving Communion on page 676 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Send us Fan Mail[A poor shepherd boy kneels in the grass when distant church bells ring and, without seeing the altar, he adores anyway. That single image captures why Saint Paschal Baylon still matters, especially for anyone longing for a real Eucharistic revival that goes beyond slogans and becomes a daily way of life.I'm Brother Joseph, and I walk you through Paschal's journey from 16th century Spain into the quiet corners of a Franciscan monastery, where holiness looks like sweeping floors, tending a garden, and slipping away to the chapel whenever the tabernacle calls. Paschal never chases status. He chooses the path of a lay brother, and his hidden fidelity becomes his loudest sermon. Along the way, we reflect on how silence, poverty of spirit, and small acts done with love can form a heart that recognizes Jesus in the Blessed Sacrament.We also explore why Paschal earns the title “Apostle of the Eucharist” and how he defends the Real Presence of Christ with clarity and charity during a time of confusion and conflict. You'll hear about his intense Eucharistic adoration, his simple but piercing wisdom on Holy Communion, and the traditions of Eucharistic graces and miracles connected to his life. The goal is practical: strengthen your Catholic faith, renew reverence at Mass, and take one concrete step toward deeper devotion to the Eucharist.If Saint Paschal Baylon's story stirs something in you, share this with a friend, subscribe, and leave a review so more people can find these journeys of faith and grow closer to Jesus in the Eucharist.]View complete article hereOpen by Steve Bailey Support the showChat with US 24/7 Ask us anything https://chatting.page/mjxs9aerrtgm3lmpndlcepmbyosntrjnDownload Journeys of Faith App for Iphone or Android FREE https://journeysoffaith.com/pages/download-our-appJourneys of Faith brings your Super Saints PodcastsPlease consider subscribing to this podcast or making a donation to Journeys of Faith Help us Grow!Why you should shop here at Journeys of Faith official site!New Mega Search Engine!Lowest Prices and Higher discounts up to 50%Free Shipping starts at $18 - Express Safe Checkout Click HereCannot find it let us find or create it - - Click HereRewards Program is active - click Here

Today is day 135 and we are studying The Sacrament of Holy Communion. 135. What is required of you when you come to receive Holy Communion? I am to examine myself: Do I truly repent of my sins and intend to lead a new life in Christ? Do I have a living faith in God's mercy through Christ and remember his atoning death with a thankful heart? And have I shown love and forgiveness to all people? (Leviticus 10:1–5; Psalm 50; 1 Corinthians 11:27–32) We will conclude today by praying the Exhortation on page 147 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Can human reason alone lead us to the conclusion that God is personal, even without divine revelation? In this episode of Catholic Answers Live, Catholic Answers apologists tackle deep philosophical and theological questions about God, authority, and the Church. The discussion explores whether Eastern Orthodoxy has a singular teaching authority comparable to the papacy, why Catholics often receive only the host and not the chalice at Communion, and whether extraordinary ministers of Holy Communion are sometimes overused. Additional topics include whether Adam was a single historical person or a group, how to evangelize someone immersed in New Age spirituality, and whether the early Church taught any doctrines no longer held today. A thoughtful conversation on Catholic theology, Church practice, and apologetics. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 12:36 – Is there a way to arrive at the conclusion of the personhood of God without resorting to revelation?   21:46 – Does Eastern Orthodoxy have a singular authority like we do?  29:07 – How come everyone takes the host for communion but not everyone gets the chalice?  32:07 – Are extraordinary ministers of holy communion only to be used in emergency situations? My priest doesn't always give communion at mass. He lets the EMs do it. Is that an abuse?  39:35 – Was Adam one man or a group of men?  43:00 – How do you start a conversation with someone who's kind of a “new age junkie?” Like they're always looking for a spiritual high or buying the next big self-help book, but can't be bothered to open the Gospels?  48:54 – Is there something that the early church believed in terms of doctrine that isn't taught today? 

Today is day 134 and we are studying The Sacrament of Holy Communion. 134. What benefits do you receive through partaking of this sacrament? As my body is nourished by the bread and wine, my soul is strengthened by the Body and Blood of Christ. I receive God's forgiveness, and I am renewed in the love and unity of the Body of Christ, the Church. (1662 Catechism; Psalms 28:6–9; 104:14–15; Jeremiah 31:31–34; John 6:52–56; 17:22–24; Revelation 19:6–9) We will conclude today with Prayer 107. After Communion found on page 677 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Today is day 133 and we are studying The Sacrament of Holy Communion. 133. What is the inward gift signified? The inward gift signified is the Body and Blood of Christ, which are truly taken and received in the Lord's Supper by faith. (Deuteronomy 8:1–20; Psalm 78:17–29; John 6:52–56; 1 Corinthians 10:1–4, 16–18) We will conclude today with Prayer 104. Before Receiving Communion found on page 676 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Today is day 132 and we are studying The Sacrament of Holy Communion. 132. What is the outward and visible sign in Holy Communion? The visible sign is bread and wine, which Christ commands us to receive. (1 Corinthians 11:23–26) We will conclude today with The Collect for Maundy Thursday found on page 561 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Today is day 131 and we are studying The Sacrament of Holy Communion. 131. Why did Christ institute the sacrament of Holy Communion? He instituted it for the continual remembrance of the sacrifice of his atoning death, and to convey the benefits of that sacrifice to us. (Exodus 24:1–10; Psalm 23:5–6; Luke 22:17–20; John 6:25–51; 1 Corinthians 10:16–17) We will conclude today with The Collect for Maundy Thursday found on page 561 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Check out this show from May 17, 2022 Acts 14:19-28 When has the Church been strong? Jn 14:27-31a What was one of the great messianic expectations? Letters What is the Holy Communion fast? What's Father's take on Ez 20:25-26? Listener talks about her experience of confession and forgiveness Listener asks Father Simon about Milton's Paradise Lost Word of the Day: Believe! Callers When we die do we go right to heaven? Is it a sin to go to a Protestant service, while also still going to mass on Sunday? Is it a sin to not play music for mass, when you have the ability to do that? I'm a cabinet maker, and I have Indian clients that want me to build a temple. Is that okay? I'm unclear about the Gods like Zeus, Jupiter; did they have power?

Sponsored by Fidei Email:https://www.fidei.emailSources:https://www.returntotradition.orgorhttps://substack.com/@returntotradition1Contact Me:Email: return2catholictradition@gmail.comSupport My Work:Patreonhttps://www.patreon.com/AnthonyStineSubscribeStarhttps://www.subscribestar.net/return-to-traditionBuy Me A Coffeehttps://www.buymeacoffee.com/AnthonyStinePhysical Mail:Anthony StinePO Box 3048Shawnee, OK74802Follow me on the following social media:https://www.facebook.com/ReturnToCatholicTradition/https://twitter.com/pontificatormax+JMJ+#popeleoXIV #catholicism #catholicchurch #catholicprophecy#infiltration