Podcasts about Last Supper

The Passover dominates the context of the latter half of Matthew 26. Within the setting of the Last Supper, we find the quintessential occurrence of an often misunderstood phenomenon in the betrayal of Judas Iscariot. God uses the sin of man to accomplish His good design, yet God is not the author of the sin. Even though God willed and used Judas' sin, Judas was responsible and condemned for it. Before trying to understand the Passover and the new understanding of it that Jesus gave in instituting the Lord's Table, we take some time to explore the relationship between man's responsibility and God's sovereignty. A sermon preached by Pastor Caleb at Legacy Reformed Baptist Church in East Grand Forks, MN.

Sermon Outline: "A Table in the Wilderness" Preacher: Pastor Rhonda Davis I. Introduction: The Accusation of Unbelief The Wilderness Setting: Written by King David's chief musician Asaph, Psalm 78 serves as a historical reminder of Israel's behavioral cycles in the desert. Fresh out of Egyptian deliverance—having witnessed the ten plagues, the parting of the Red Sea, and being physically guided by pillars of cloud and fire—the people began to bitterly complain against God a mere three days into their journey. An Honest Question vs. An Accusation: In Psalm 78:19, the people ask, "Can God really prepare a table in the wilderness?" Pastor Rhonda noted that the word really transforms a seemingly innocent question into a toxic accusation dressed up as reason. It is the phrase used when a human heart has already decided the answer is "no," waiting around only to prove its own doubt correct. Covenant Over Anger: Despite their rebellion, God did not slam the door or cancel His covenant. Instead, He commanded the skies to open and rained down manna—the food of angels. God systematically spread a feast in front of the very people who were whispering against Him in their tents the night before. The Three Divine Tables Pastor Rhonda unpacked the three distinct tables God establishes throughout biblical history: 1. The Table for the Doubters (The Wilderness Table) The Purpose of the Table: The wilderness table is never a structural reward for individuals who possess perfect, unwavering faith. It is a table of pure grace, deliberately established right in the middle of your human doubting. The Goodness that Pulls: Relying on Romans 2:4, it is the unmerited goodness of God—not His anger—that gently leads broken, derailed, or disappointed individuals into true repentance. The Commitment of God: God remains infinitely more committed to your ultimate destiny than your lingering doubt is committed to keeping you away from His presence. As highlighted in Psalm 78:38-39, He stays full of compassion, frequently holds back His anger, and remembers that human beings are fragile, temporary flesh. 2. The Table for the Enemies (The Battlefield Table) The Blinded Army at Dothan: In 2 Kings 6, the King of Syria surrounded the prophet Elisha at Dothan with a massive host of horses and iron chariots. When Elisha's servant panicked, shouting, "What shall we do?", Elisha uttered the historic reality: "Don't be afraid. Those who are with us are more than those with them." The Spiritual Sight Shift: Elisha did not pray for his servant's natural eyes, but for his spiritual eyes to be opened. Instantly, the young man saw the surrounding mountains packed with the fiery chariots of God's angelic hosts. A Feast Instead of a Sword: After praying for God to strike the Syrian army with blindness, Elisha boldly walked into their ranks and led them directly into the capital city of Samaria. When the King of Israel eagerly asked, "Shall I kill them?", Elisha commanded him to serve them a massive feast of comfort food and water instead. The Victory of Mercy: This exact battlefield feast provides the historical background for Psalm 23:5 ("Thou preparest a table before me in the presence of mine enemies"). It was not the edge of a sword that permanently stopped the Syrian invasions—it was an overwhelming act of covenant mercy. Pastoral Application on Stiff-Arming: Pastor Rhonda paused the message to deliver a deep word on forgiveness and breaking internal chains (Psalm 44:21). True forgiveness does not excuse the offender; it releases the victim from an emotional prison. She shared a transparent personal testimony of a spiritual son and backup worship leader who left her ministry years prior. Though she smiled outwardly, she spent years "stiff-arming" him to protect her own heart from being hurt again. After her late husband confronted her behavior, she broke down at the altar, embraced the man, repented of her coldness, and unlocked a deep, ongoing fellowship that persists to this day. 3. The Ultimate Table (The Salvation Table) Crushing the Enemy's Head: The framework for the final table was established in Genesis 3, where God promised that the seed of the woman would eventually crush the head of the serpent. Because Satan acutely understands this legal decree, he target-attacks human families with desperation and fear. Spread While We Were Rebellious: Reading from Romans 5:6-8, Christ did not wait for humanity to surrender, perfect their theology, or clean up their lives. He set out the bread and wine of the ultimate table at Calvary while we were actively operating as His lifestyle enemies. The Table of Communion: At the Last Supper, Jesus willingly broke bread, dipped from the same cup, and washed the feet of Judas Iscariot—the very man orchestrating His betrayal. He fully established a table in the literal presence of His enemy. Conclusion: The Mandate of the Church Jesus Is Better: Moving into corporate communion, Pastor Rhonda echoed the foundational theme of the Book of Hebrews: Jesus is structurally better than legalism, religion, and all earthly material goods. He is the express image of the living God. Prophetic Prophecy Declared: During a prolonged moment of corporate worship, a prophetic word was delivered over the room: “I have not brought you this far to leave you, says the Lord. You are hidden in the hollow of My hands, and I am preparing you to move like an arrow shot from a bow at the right time. You are the ones called to set My tables of mercy in the wilderness of this world.” The River in the Desert: Standing across the sanctuary, the congregation applied Isaiah 43:18-19, commanding all spiritual squatters of doubt to leave, completely releasing old bitterness against parents, employers, or former spouses, and taking communion with a fresh, childlike awareness of Christ's healing power. Scripture Index Here are the primary scriptures read, cited, or expounded upon during the service: Psalm 78:19 > "Yea, they spake against God; they said, Can God furnish [prepare] a table in the wilderness?" Romans 5:6-8 > "For when we were yet without strength, in due time Christ died for the ungodly... But God commendeth his love toward us, in that, while we were yet sinners [enemies], Christ died for us." Romans 2:4 (Referenced) – Knowing that the goodness of God leads human beings to repentance. Psalm 78:38-39 > "But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away... For he remembered that they were but flesh; a wind that passeth away, and cometh not again."   2 Kings 6:16-17 > "And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha." Deuteronomy 31:6 (Referenced) – Be strong and of a good courage, fear not, nor be afraid of them: for the Lord thy God, He it is that doth go with thee. 2 Chronicles 32:7 (Referenced) – Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him. Psalm 23:5 > "Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over." Psalm 44:21 (Referenced) – Shall not God search this out? For He knoweth the secrets of the heart. Revelation 3:20 > "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Isaiah 43:18-19 > "Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert." Numbers 6:24-26 (The Benediction) > "The Lord bless you and keep you; the Lord make his face shine on you and be gracious to you; the Lord turn his face toward you and give you peace." "Thanks for listening! For more information, visit churchoftheharvest.com. Don't forget to follow us on Facebook and YouTube @cothcleveland.

At Mass, Catholics hear the words of consecration spoken over the bread and wine. How can the Eucharistic mystery and Christ's giving of His Body and Blood strengthen our faith on the path of infertility and loss?In this episode, Jillian and Ann speak with Fr. Paul about the Holy Eucharist. They'll talk about:Seeing the Paschal Mystery as one event, from the Last Supper through Christ's death and resurrectionReceiving Our Lord in our own "broken" bodiesHow we can open our hearts to Jesus and become more like Him through the EucharistIt is our honor to walk with you!Links:Podcast Episode on BaptismPodcast Episode on Reconciliation & Anointing of the Sick

The Last Supper with Christ and his disciples was also the first communion service. What is it about the bread and the wine that still play such a vital role in the life of the church today? To support this ministry financially, visit: https://www.oneplace.com/donate/581/29?v=20251111

Ever feel a simmering anger when someone is winning by cheating, lying, or hurting others?David can relate. In Psalms 37–41, David is fed up with watching evil people prosper. He's also physically crushed by his own guilt, questioning whether life even means anything, pulled up out of a pit, and betrayed by someone he trusted completely. These aren't tidy conclusions. They're five raw, in-the-moment prayers from a man who keeps choosing to bring it all back to God.This Psalm 37-41 Bible study covers:[7:17] Psalm 37: Fretting in Hebrew – Why the Hebrew word behind "do not fret" actually means to burn or seethe, and how David teaches us to put that fire out before it consumes us.[13:36] Psalm 38: Crushing Guilt – What it looks like when unconfessed sin becomes a physical, crushing weight, and why trusting doesn't always mean you feel better. Sometimes it just means you give it to God and press on.[15:56] Psalm 39: The Futility of Life – David's honest wrestling with how fleeting life is and why "venting to God" might be the most faithful thing you can do.[21:07] Psalm 40: Rescue from the Pit – Why David's rescue from "the slimy pit" becomes one of the clearest prophetic pictures of Christ in the entire Psalter, and Jesus Himself quotes this psalm.[24:53] Psalm 41: Blessings and Betrayal – God's blessing on those who care for the weak, and the chilling way David's prophetic statements are fulfilled at the Last Supper.Psalms Show Notes:Psalms RoadmapPsalms Prayer ListPsalms Playlist on Apple MusicPsalms Playlist on SpotifyPhil Wickham - Psalm 8 (Hallé) [Official Music Video]ACTS Prayer GuideDiscussion Questions[10:15] David tells us not to fret over people who succeed through wickedness. Where in your life right now are you most tempted to let that slow burn of envy or resentment take hold, and what would it look like to trust God with it instead?[16:35] Psalm 39 asks God to reveal how fleeting life is, yet the psalmist still brings his honest frustration to God rather than burying it. Is there a frustration about the futility of your life or circumstances that you've been holding back from bringing to God?[25:33] Psalm 41 closes the book with a blessing on those who care for the weak, the sick, and the vulnerable. Who in your life right now needs you to notice them and step in, and what's one concrete way you could do that this week?Contact Bible Book Club!Social: Instagram or FacebookWebsite: Bible Book ClubReview Us: Apple Podcast or SpotifyJoin the Fun: DONATE or Buy merchThis episode is part of our ongoing Bible Book Club series, starting with Genesis and journeying all the way through the Bible. Thanks for listening!

Before the era of the High Renaissance, Pope Sixtus IV commissioned one of the most ambitious artistic projects of the Roman Quattrocento, the Sistine Chapel. In this episode, we explore the chapel's original decoration and the remarkable group of artists, including Botticelli, Perugino, Ghirlandaio, Signorelli, and Roselli, who transformed its walls into a monumental visual narrative in line with the symbolic force of the papacy. We begin by examining Pope Sixtus IV, his political ambitions, and his vision of the Sistine Chapel as a new Temple of Solomon and a powerful symbol of papal authority. From there, we analyze some of the cycle's greatest surviving frescoes, including Botticelli's Punishment of Korah, Perugino's Delivery of the Keys to Saint Peter, Signorelli's Death and Testament of Moses, and Cosimo Roselli's underrated Last Supper. Together, these masterpieces reveal how art, theology, and politics combined to create one of the defining monuments of the Renaissance and laid the foundation for Michelangelo's later masterpiece upon the chapel ceiling. Support/Watch/Follow/Learn: https://linktr.ee/italian_renaissance_podcastWorks Discussed: Sandro Botticelli, The Punishment of Korah, 1481-82 https://www.wga.hu/html_m/b/botticel/4sistina/punishme/korah.htmlLuca Signorelli and Biagio d'Antonio, Testament and Death of Moses, 1481-82 https://www.wga.hu/html_m/s/signorel/sistina/moses.htmlPietro Perugino, Delivery of the Keys to Saint Peter, 1481-82 https://www.wga.hu/html_m/p/perugino/sistina/keys.htmlCosimo Rosselli, Last Supper, 1481-82 https://en.wikipedia.org/wiki/Last_Supper_(Rosselli)The Florentine Renaissance CourseSupport the show

In this message, Ovi explores Jesus' powerful declaration—"I AM the way, the truth, and the life" (John 14:5-7)—revealing that when Jesus uses "I AM," he's claiming the very identity God gave himself to Moses, demonstrating that he is the only path to the Father and the only source of truth about God's grace and character. Through the context of the Last Supper, Ovi shows the three layers of Jesus' statement: he is the way (how we come to God and manner of living), the truth (how we know God and what's real), and the life (what we receive—both spiritual restoration now and eternal life with the Father). As you listen, ask yourself: Do I know who Jesus is, and am I willing to take his hand and follow him, trusting that he walks with me and reveals the Father's loving heart?

The Last Supper with Christ and his disciples was also the first communion service. What is it about the bread and the wine that still play such a vital role in the life of the church today? To support this ministry financially, visit: https://www.oneplace.com/donate/790/29?v=20251111

Preacher: Michael Foster, Text: Mark 14:12-25 

We're taking a break from True Sunlight this week, but we hope you enjoy this episode of 'Wherever It Leads... Milan' Follow the show at staypes.ky/wherever Tourists sprint to Rome and Florence while one of Europe's most alive cities hums quietly in the north — and that's exactly what makes Milan extraordinary.  This week, writer, author, and Milanese insider Marta Mondelli pulls back the curtain on a city of hidden courtyards, wooden streetcars, world-class aperitivo, and jasmine-soaked springs.  She explains why cappuccino after 11am is a “crime”, why the Milanese party as hard as they work, and why spring open days unlock palaces most visitors never see.  Journalist Mandy Matney and producer David Moses share their own Milan memories — late-night dumplings in Chinatown, a train through the Alps, streets packed on a Tuesday like it was Saturday — while Marta weighs in on Lee Gilley's asylum claim in nearby Turin and Italy's growing conversation around feminicide.  Plus: Lake Como, Turin, and the art of spending your tourism money where it actually matters. Learn More about Marta Mondelli: @martamondelli Reset Stories Podcast @resetstoriespodcast Episode Resources: Festina Lente Milano — Marta's handcrafted candle shop in the Isola neighborhood

John chapter 6 is the third longest chapter in the New Testament, and as such is the case, we're going to break it down into two episodes. As mentioned in the introduction of our last episode, John includes seven significant signs in his gospel leading up to the Last Supper. The signs show the crowds that he isn't just a man with interesting things to say, he is, by nature, the Son of God. Today we'll read John's accounts of the fourth sign, where Jesus feeds 5,000 people with five loaves of bread and two fish, and the fifth sign, where Jesus walks on water. After seeing the signs (and receiving a free meal) the crowds hunt for Jesus, who uses the opportunity to point out that they have a greater need than bread alone. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Pastor Morris reflects on the example Jesus set at the Last Supper, demonstrating the importance of communion as a sacred act of remembrance and connection with God. Join us as we delve into the deeper meaning behind this practice, exploring how it strengthens our faith, reminds us of Christ's sacrifice, and unites us as believers. To support this ministry financially, visit: https://www.oneplace.com/donate/1528/29?v=20251111

There are four gospel accounts written by four different writers, and each of these writers has compiled the events of Jesus' life in ways that emphasize particular aspects of his and ministry. John includes seven significant signs in his gospel leading up to the Last Supper. We've covered two of the seven signs already: turning water into wine at a wedding feast and healing the official's son. We'll cover the third sign today as Jesus heals the sick. This sign points to his divine power over creation and over the effects of sin, making broken bodies whole and bringing the dead to life. :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Yesterday, we witnessed Simon Peter's legendary conversion on the Sea of Galilee. Today, Brother Mike takes us on a sobering journey into Peter's rapid spiritual decline, his public denial of Christ, and his ultimate loss of salvation. What causes a passionate, vocal follower of Christ to stumble so severely? Drawing from the Greek texts, Brother Mike looks at Peter's deep-seated insecurities—often masked by his tendency to run his mouth "like a busted chainsaw." Explore the dangerous progression from a prideful spirit at the Last Supper to the terrifying moment when Peter calls down an anathema (a curse of execution) upon himself by swearing he has never even seen Jesus (eido). This episode reveals that witnessing a miracle—or even seeing the resurrected Christ face-to-face—isn't enough to heal a broken relationship with God. True restoration requires facing your guilt, turning away from your old life, and allowing yourself to be genuinely reconverted (epistrefo). Scripture & Highlights Mentioned in This Episode The Warning of Spattering Sheep: Jesus warns the disciples that they will all be offended and scattered, fulfilling ancient prophecy (Matthew 26:31; Zechariah 13:7). Sifted Like Wheat: Jesus reveals Satan’s design to test Simon and uses the Greek word epistrefo, pointing to his eventual need to be completely reconverted (Luke 22:31-34). The Infiltrated Palace: John uses his connections to get Peter past the young slave gatekeeper (paidiske) into the high priest's courtyard (John 18:15-17). The Absolute Denial: Confronted by the crowd and a relative of Malchus (syngenes), Peter curses, swears, and denies knowing Christ before meeting Jesus' gaze and weeping bitterly (pikros) (Mark 14:66-72; John 18:25-27). Reconversion at Tiberias: After returning to his old life of fishing out of sheer guilt, Peter is met by Jesus at a second fire of coals and is lovingly restored after affirming his love three times (John 21:1-17). Connect with the Ministry Visit the Arizona Deliverance Center Located in downtown Phoenix on 15th Avenue, just south of Osborn Road (look for the red brick building). Come break the chains of guilt and experience true deliverance. Weekly Live Services: Thursday & Friday nights at 7:00 PM The Saints Gather: Saturday Worship & Deliverance Service at 4:30 PM — A powerful, one-of-a-kind service featuring singing in tongues. Ladies Night: Tuesdays at 6:30 PM Monthly Healing Service: Last Friday of every month at 7:00 PM (Arrive early, seats fill up quickly!) Need Prayer for Guilt or Deliverance? Call Brother Mike directly at 602-636-5800 for support or to get access codes for the weekly Zoom healing services. Catch the radio broadcast celebrating Brother Mike's silver anniversary on 1010 AM KXXT, and listen to the Sunday morning podcast every week at 9:00 AM at HardcoreChristianity.com. Support the show: https://hardcorechristianity.com/donations/See omnystudio.com/listener for privacy information.

This sermon explores the final night of Jesus' life, focusing on the Last Supper and the moments surrounding Judas' betrayal and Peter's denial. Jen emphasizes that Jesus, being fully God and fully man, experienced the deep pain of betrayal while knowing exactly what would happen. Despite this knowledge, Jesus chose all twelve disciples, including Judas, from the beginning of time. The sermon challenges believers to move beyond intellectual knowledge of the biblical narrative and truly enter into the emotional and spiritual reality of that night. Central to the message is Jesus' new commandment to love one another with sacrificial, unconditional love—given even in the midst of His own heartbreak. Jen emphasizes that this kind of love among believers is how the world will recognize Jesus' disciples. The sermon calls listeners to examine their own hearts for areas of betrayal, denial, pride, and fear, while remembering that Jesus continues to look at each person with the same deep love He had for His disciples.Read John 13:18-30; 1 John 4:19Jesus sat at that table knowing exactly who would betray Him, yet He served Judas anyway. He washed his feet. He broke bread with him. He looked at him with love. This is the scandalous nature of God's love—it doesn't wait for us to get it right. We love because He first loved us, even when we were still sinners, still betrayers, still deniers. The call to love one another isn't a suggestion for when people deserve it; it's a command for when it's hardest. Who in your life feels impossible to love right now? That person sitting across from you at work, that family member who hurt you, that fellow believer you disagree with—Jesus calls you to agape love. Not because they've earned it, but because He first loved you when you hadn't earned it either.Discussion Questions:-Jesus spent the entire night in prayer before choosing the twelve disciples, including Judas whom He knew would betray Him. What does this reveal about God's sovereignty and His willingness to work through human free will, even when it leads to painful outcomes?-The sermon describes how we can become so familiar with Bible stories that we read them like novels rather than experiencing them. How might we cultivate a practice of truly entering into Scripture rather than just reading it as information?-Jesus spoke about betrayal while sitting at the table with His betrayer, yet still looked at Judas with love. How does this challenge our understanding of loving those who hurt us or disagree with us deeply?-Peter was so convinced he would never deny Jesus that he could not hear Jesus's loving warning. How does pride in our own faithfulness or spiritual strength make us vulnerable to falling away in moments of testing?

At the Last Supper, Jesus revealed to his disciples that one of them would betray him. When they asked who it was, Jesus gave them a sign: he dipped a piece of bread and handed it to Judas, identifying Judas Iscariot, the Son of Simon, as the one who would betray Him. Verses: John 13: 21-28, 1 Corinthians 2: 8 Pastor: Daniel Hendrickson

Host Andrew Camp interviews Hugh Hollowell, pastor of Open Door Mennonite Church in Jackson, Mississippi and author of the memoir-essay collection Food Is Love, about how food and tables reveal God's love, shape memory, and build connection. Hollowell calls the Last Supper his most compelling Christian story, arguing meals are intimate, mnemonic, and inherently communal, and that communion is scandalous because it includes people who fail us. He discusses Southern foodways, the Great Migration's use of cooking to preserve home, and a long conversation about sweet potatoes with Senator Roger Wicker as an example of food humanizing opponents. They critique privileged food moralism amid Jackson's food deserts and poverty, describe how “bad” celebratory foods and enslaved people's ingenuity became valued cuisines, and frame cooking and writing about food as acts of care and political resistance. They close with reflections on church as support for weekday discipleship, lingering meals as welcome, and Hollowell's favorite foods and stories.Hugh Hollowell is a sixth generation Mississippian and is the pastor of Open Door Mennonite Church in Jackson, MS – a multiracial peace church formed in the aftermath of the Civil Rights movement. He is a writer and storyteller and has been the publisher of a weekly newsletter called Life is So Beautiful for more than a decade. Before becoming pastor at Open Door, Hugh spent 12 years working as a pastor among unhoused people and those struggling with addictions. This taught him much of what he knows about both second chances and grace, but not much that is useful at denominational meetings. He and his spouse Renee live in the Fondren neighborhood of Jackson, where they run a small scale kitten rescue and co-parent five house cats and seven chickens.Hugh's website: hughhollowell.orgFollow Andrew CampFacebook: andrew.camp.9Instagram: @andrewcamp80Substack: @thebiggesttableThis episode of the Biggest Table is brought to you in part by Wild Goose Coffee. Since 2008, Wild Goose has sought to build better communities through coffee. For our listeners, Wild Goose is offering a special promotion of 20% off a one time order using the code TABLE at checkout. To learn more and to order coffee, please visit wildgoosecoffee.com.  (00:00) - Sponsor and Guest Intro (01:32) - Food Memory and Communion (20:11) - Privilege Shame and Care (39:13) - Cooking as Resistance (44:51) - Church Around the Table (54:14) - Remembering and Last Meals

Preparations are underway here on the show for the country's 250th birthday this Saturday. Also, I have a friend with a kid that's shitting all over town. And, for the final time, it's Hot Chef Summer. Eat up.alt title: oh the places you'll gothe Bear season 5, now premiering exclusively on FX and Hulu.TEXT THE RAINWATER HOTLINENew episodes are released every Tuesday.https://icancomplain.com/

Matthew #56: Tasting The Tree Of Life (Matthew 26:17-30) Janelle Greene (6/28/26) When I was in college, one of my professors led an activity that has stayed with me ever since. He said the word “apple” and asked us to write down as many descriptive words as we could. We wrote things like fruit and tree. Then he showed us a picture of an apple, and our list grew with words like red, round, and leaf. Next, he brought out a fake apple, giving us even more details to describe. Finally, he passed around a real apple. Now we could write about its weight, texture, smell, the sound of a bite crunching, and other characteristics that were impossible to experience through the previous examples.The purpose of the exercise was to demonstrate how much more we learn when multiple senses are engaged. The professor encouraged us to involve as many senses as possible when teaching because it increases the likelihood that people will understand and remember what is being communicated. Hearing alone has its limits, but understanding grows when we add sight, touch, and even taste.I often think about that lesson when I consider why Jesus commanded us to eat and drink in remembrance of His sacrifice. We are not called only to listen or to watch. We are invited to taste and touch as we remember what Christ has done and worship Him.This Sunday we will continue our study in Matthew by reading chapter 26, verses 17 through 30. In this passage, we will see the Last Supper, where Jesus transforms the Passover meal into a reminder of the New Covenant established through His sacrifice. What stands out to you about Jesus' words and actions?If you would like to study more of the context ahead of time, The Bible Project has excellent resources on Passover and the biblical covenants that provide helpful context for this week's passage. We hope you will take a few minutes to explore them, and we invite you to join us this Sunday as we study God's Word together.Click here for a pdf of the teaching slideshow.

Full Text of Readings The Saint of the day is Saints Peter and Paul Saints Peter and Paul's Story Peter (d. 64?) Saint Mark ends the first half of his Gospel with a triumphant climax. He has recorded doubt, misunderstanding, and the opposition of many to Jesus. Now Peter makes his great confession of faith: “You are the Messiah” (Mark 8:29b). It was one of the many glorious moments in Peter's life, beginning with the day he was called from his nets along the Sea of Galilee to become a fisher of men for Jesus. The New Testament clearly shows Peter as the leader of the apostles, chosen by Jesus to have a special relationship with him. With James and John he was privileged to witness the Transfiguration, the raising of a dead child to life, and the agony in Gethsemane. His mother-in-law was cured by Jesus. He was sent with John to prepare for the last Passover before Jesus' death. His name is first on every list of apostles. And to Peter only did Jesus say, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (Matthew 16:17b-19). But the Gospels prove their own trustworthiness by the unflattering details they include about Peter. He clearly had no public relations person. It is a great comfort for ordinary mortals to know that Peter also has his human weakness, even in the presence of Jesus. He generously gave up all things, yet he can ask in childish self-regard, “What are we going to get for all this?” (see Matthew 19:27). He receives the full force of Christ's anger when he objects to the idea of a suffering Messiah: “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do” (Matthew 16:23b). Peter is willing to accept Jesus' doctrine of forgiveness, but suggests a limit of seven times. He walks on the water in faith, but sinks in doubt. He refuses to let Jesus wash his feet, then wants his whole body cleansed. He swears at the Last Supper that he will never deny Jesus, and then swears to a servant maid that he has never known the man. He loyally resists the first attempt to arrest Jesus by cutting off Malchus' ear, but in the end he runs away with the others. In the depth of his sorrow, Jesus looks on him and forgives him, and he goes out and sheds bitter tears. The Risen Jesus told Peter to feed his lambs and his sheep (John 21:15-17). Paul (d. 64?) If the most well-known preacher today suddenly began preaching that the United States should adopt Marxism and not rely on the Constitution, the angry reaction would help us understand Paul's life when he started preaching that Christ alone can save us. He had been the most pharisaic of Pharisees, the most legalistic of Mosaic lawyers. Now he suddenly appears to other Jews as a heretical welcomer of Gentiles, a traitor and apostate. Paul's central conviction was simple and absolute: Only God can save humanity. No human effort—even the most scrupulous observance of law—can create a human good which we can bring to God as reparation for sin and payment for grace. To be saved from itself, from sin, from the devil, and from death, humanity must open itself completely to the saving power of Jesus. Paul never lost his love for his Jewish family, though he carried on a lifelong debate with them about the uselessness of the Law without Christ. He reminded the Gentiles that they were grafted on the parent stock of the Jews, who were still God's chosen people, the children of the promise. Reflection We would probably go to confession to Peter sooner than to any of the other apostles. He is perhaps a more striking example of the simple fact of holiness. Jesus says to us as he said, in effect, to Peter: “It is not you who have chosen me, but I who have chosen you. Peter, it is not human wisdom that makes it possible for you to believe, but my Father's revelation. I, not you, build my Church.” Paul's experience of the risen Jesus on the road to Damascus was the driving force that made him one of the most zealous, dynamic, and courageous ambassadors of Christ the Church has ever had. But persecution, humiliation, and weakness became his day-by-day carrying of the cross, material for further transformation. The dying Christ was in him; the living Christ was his life.Saint of the Day, Copyright Franciscan Media

Pastor Rod speaks about the Last Supper; specifically Jesus invited the disciples to take part in communion.

Jesus gathered his disciples for one last meal before the cross. At the Last Supper, Jesus washed his disciple's feet to show them how they ought to serve one another. Jesus loved his own to the end, even when one of them would betray him. Verses: John 13: 1-20, 1 Peter 5: 5, Philippians 2: 3, James 4: 10 Pastor: Daniel Hendrickson

Matthew 26:69-27:10 (morning service) Sermon Points: #1 The Betrayers Worldly Sorrow (27:1-10)... #2 The Deniers Genuine Repentance (26:69-75)... *Pastor Daniel mentioned the prediction of Peter's betrayal "just days before" but intended to say just "hours" before as the Last Supper was only hours prior to his arrest and trial by night... Preacher: Daniel Pelichowski

Read OnlineJesus said to his disciples: “Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.” Matthew 7:6Today's Gospel contains one of Christ's more difficult teachings. At first glance, His words seem harsh. Yet they reveal a profound truth: the mysteries of the Kingdom of Heaven require a heart properly disposed to receive them. Divine truths are not to be offered indiscriminately, especially to those who would treat them with scorn or hostility. Faith is essential to receive and understand the deeper mysteries of God. Jesus expressed a similar principle at the Last Supper when He told the Twelve: “I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth” (John 16:12–13).Though Jesus, as the eternal Word of God, possessed perfect and complete knowledge of divine truth, He did not reveal everything to His disciples all at once. Had He done so, they might have been overwhelmed. Even His closest followers often struggled to grasp His teachings, misunderstanding His words and resisting difficult truths. Yet Christ unveils the mysteries of His Kingdom gradually, according to each person's ability to receive them.The divine mysteries are so deep, vast, and profound that we will only fully comprehend them when we behold God face to face in the Beatific Vision. Until then, His deeper truths remain veiled. This does not mean we should cease seeking them; rather, as we grow in faith and knowledge of God, He lifts the veil little by little, drawing us closer to Himself. As we progress in holiness, He perfects within us the spiritual Gift of Wisdom, which ultimately deepens our love for Him.The pearls Jesus refers to symbolize these divine mysteries—treasures of divine Wisdom that must be sought, cherished, and received with reverence. This principle of gradual revelation is also seen in the ministry of Saint Paul. After his dramatic conversion, Paul received extraordinary spiritual insights, yet he recognized that his listeners were not always ready for the fullness of divine teaching. To the Corinthians, he wrote: “Brothers, I could not talk to you as spiritual people, but as fleshly people, as infants in Christ. I fed you milk, not solid food, because you were unable to take it” (1 Corinthians 3:1–2).Like Saint Paul, when God grants us glimpses of His divine Wisdom, we must treasure these revelations, ponder them in faith, and allow Him to deepen His communication with us. At the same time, as we share our faith with others, we must be mindful of their openness and capacity to receive what is holy—the pearls of divine truth. Though the saving message of the Gospel must be preached to all, the deepest mysteries are attained only through prayer and an interior receptivity to grace.When Jesus warns, “Do not give what is holy to dogs, or throw your pearls before swine…”, He is not discouraging evangelization. Rather, He is teaching us that not everyone is immediately receptive to the hidden mysteries of the Gospel. Some might reject it outright, treat it with indifference, or even respond with hostility. Thus, just as Saint Paul recognized the need to nourish spiritual infants with milk, not solid food, we too must exercise prudence in sharing the deepest divine truths, ensuring that they are offered in a way that hearts are prepared to receive. Reflect today on your own openness to God's eternal truth. Are you like an infant in need of spiritual milk? If so, drink that milk eagerly, allowing it to nourish your soul. As you mature in faith, devote more time to prayerful contemplation of God's Word, seeking His wisdom with a receptive heart. If God entrusts you with the role of feeding others, do so with love and gentleness, discerning the pearls God wants you to share. Only by first being receptive ourselves will we be prepared to be the instruments and evangelists that God calls us to be. Lord of Eternal Wisdom, the mysteries of faith are vast and beyond my comprehension without Your grace. Draw me ever closer to You, unveiling Your hidden presence and the precious pearls of Your Truth. Deepen my understanding, that I may ponder Your mysteries with a receptive heart. As I grow in faith, use me as You will to nourish others according to their need, leading them ever deeper into Your divine Wisdom. Jesus, I trust in You.  Image: Our Eucharistic Lord, by Lawrence OP, CC BY-NC-ND 2.0.Source: 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.

Immerse yourself in captivating science fiction short stories, delivered daily! Explore futuristic worlds, time travel, alien encounters, and mind-bending adventures. Perfect for sci-fi lovers looking for a quick and engaging listen each day.

In this NBN episode, host Hollay Ghadery speaks with Wendy J. Fox about her novel, The Last Supper, published by Sante Fe Writer's Project, 2026.  As stay-at-home mom Amanda turns forty, she faces a reckoning. She' s doing her best at parenting eight-year-old Toby, who only wants to eat orange-colored food, and almost-four-year-old Blake, who really should be in pre-school but is home doing YouTube aerobics with her. Amanda' s mother is a successful attorney. Her next-door neighbor makes an enviable living as a visual artist. Her two best friends from college seem to handle careers and motherhood just fine. Yet, Amanda just barely manages to muddle through dinner every night while obsessively Googling life advice. She' s racked up failures, like being swindled into pyramid schemes, and is struggling to launch what she thought was a sure-fire influencer lifestyle brand, AMANDAtory. When her husband loses his job and threatens her with divorce, Amanda is forced to face her choices head-on. Will she finally forge her own identity, or is she doomed to repeat her past mistakes? Wendy J. Fox is the author of four books of fiction, including What If We Were Somewhere Else, which won the Colorado book and received a star for excellence in the genre of short-stories in Booklist. Her 2019 novel, If the Ice Had Held, was a top pick in audio for LitHub. She has written for many national publications including Self, Business Insider, BuzzFeed, and Ms. and authors a quarterly column in Electric Literature focusing on small press. She is a former SVP of marketing for a green tech firm and lives outside of Phoenix. Find her at wendyjfox.com. Wendy J. Fox is the author of four books of fiction, including What If We Were Somewhere Else, which won the Colorado book and received a star for excellence in the genre of short-stories in Booklist. Her 2019 novel, If the Ice Had Held, was a top pick in audio for LitHub. She has written for many national publications including Self, Business Insider, BuzzFeed, and Ms. and authors a quarterly column in Electric Literature focusing on small press. She is a former SVP of marketing for a green tech firm and lives outside of Phoenix. Find her at wendyjfox.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this NBN episode, host Hollay Ghadery speaks with Wendy J. Fox about her novel, The Last Supper, published by Sante Fe Writer's Project, 2026.  As stay-at-home mom Amanda turns forty, she faces a reckoning. She' s doing her best at parenting eight-year-old Toby, who only wants to eat orange-colored food, and almost-four-year-old Blake, who really should be in pre-school but is home doing YouTube aerobics with her. Amanda' s mother is a successful attorney. Her next-door neighbor makes an enviable living as a visual artist. Her two best friends from college seem to handle careers and motherhood just fine. Yet, Amanda just barely manages to muddle through dinner every night while obsessively Googling life advice. She' s racked up failures, like being swindled into pyramid schemes, and is struggling to launch what she thought was a sure-fire influencer lifestyle brand, AMANDAtory. When her husband loses his job and threatens her with divorce, Amanda is forced to face her choices head-on. Will she finally forge her own identity, or is she doomed to repeat her past mistakes? Wendy J. Fox is the author of four books of fiction, including What If We Were Somewhere Else, which won the Colorado book and received a star for excellence in the genre of short-stories in Booklist. Her 2019 novel, If the Ice Had Held, was a top pick in audio for LitHub. She has written for many national publications including Self, Business Insider, BuzzFeed, and Ms. and authors a quarterly column in Electric Literature focusing on small press. She is a former SVP of marketing for a green tech firm and lives outside of Phoenix. Find her at wendyjfox.com. Wendy J. Fox is the author of four books of fiction, including What If We Were Somewhere Else, which won the Colorado book and received a star for excellence in the genre of short-stories in Booklist. Her 2019 novel, If the Ice Had Held, was a top pick in audio for LitHub. She has written for many national publications including Self, Business Insider, BuzzFeed, and Ms. and authors a quarterly column in Electric Literature focusing on small press. She is a former SVP of marketing for a green tech firm and lives outside of Phoenix. Find her at wendyjfox.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

Most of us grew up with the Golden Rule: “Treat others the way you want to be treated.” It's simple, it's memorable, and it works at a basic level. But as adults, Joe Rockey has been noticing a hard truth: that rule can fail fast in real relationships—because people value different things, receive care differently, and can completely miss a gesture that would have meant the world to you.So Joe and Father Boniface Hicks press into the upgrade Jesus gives at the Last Supper: “Love one another as I have loved you.” That standard doesn't start with your preferences. It starts with Jesus—His self-emptying love, His patience, His sacrifice, and the grace that makes that kind of love possible in us. The conversation reframes Christian love as more than being “nice” or being reciprocal; it's learning to see and serve the other person as Christ sees and serves them, in a way that builds communion rather than control.Key IdeasThe Golden Rule helps children learn the basics, but adult relationships need more than “my preferences projected onto you.”Jesus sets a higher standard: love as He loves—not simply “love your neighbor as yourself.”That love isn't willpower; it's grace-driven transformation (sanctification) into Christlikeness.Real love requires mutuality: listening, learning, appropriate vulnerability, and choosing what actually serves the other.God's love is personal and present: Jesus knows us fully and loves us anyway—so we can stop “performing” and start growing.Links & References (official/source only)None explicitly referenced with clear official/source URLs in this transcript.CTA: If this helped, please leave a review or share this episode with a friend.Questions or thoughts? Email FatherAndJoe@gmail.com .Tags (comma-separated)Father and Joe, Joe Rockey, Father Boniface Hicks, Golden Rule, love one another as I have loved you, new commandment, Last Supper, Jesus' love, grace, sanctification, becoming like Christ, Christian love, love your neighbor, relationships, relationship with God, relationship with self, relationship with others, reciprocity, preferences, communication, listening, vulnerability, communion, humility, self-emptying love, discipleship, Ten Commandments, moral formation, spiritual growth

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)

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.”

After 25 years of conservative political dominance, the indie black comedy THE LAST SUPPER (1996) asked: should liberals just try killing their political opponents? We drive our DeLorean back to the '90s and analyze a very particular moment in Gen-X political comedy. PATREON-EXCLUSIVE EPISODE - https://www.patreon.com/michaelandus/posts/721-tedious-slog-160912726

The table has always been a place of power, which is why Jesus chose it for the Last Supper. When He declared the bread and cup as His body and blood, He was revealing that all of Passover's symbolism pointed to Him. The four cups of Passover represent sanctification, deliverance, redemption, and restoration. Through His broken body and shed blood, Jesus brings us out of sin's kingdom, delivers us from its power, redeems us with His precious blood, and promises us a place at His eternal table. His sacrifice provides not just forgiveness, but complete healing for body, mind, and spirit.

Tuesday, 9 June 2026   And He said to her, “What do you wish?” She said to Him, “Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.” Matthew 20:21   “The ‘Also He said' to her, ‘What do you desire?' She says to Him, ‘You said that they might sit, these, the ‘two sons of mine,' one from ‘rights, You', and one from ‘lefts, You', in the ‘kingdom, Yours'.” (CG)   In the previous verse, the mother of Zebedee's sons came to Jesus with her sons, kneeling before Him and asking a petition from Him. Matthew continues with, “The ‘Also He said' to her, ‘What do you desire?'”   When put in a position like this, all a person can do is wait for whatever is coming. It is reminiscent of what occurred between the Lord and Abraham –   “Then the men turned away from there and went toward Sodom, but Abraham still stood before the Lord. 23 And Abraham came near and said, ‘Would You also destroy the righteous with the wicked?'” Genesis 18:22, 23   Human beings have emotions and desires, wants and needs, and hopes and aspirations. Laying them before the Lord is one of the most common things we do. Jesus sees that what is being requested is obviously of great importance to them. With his question asked, “She says to Him, ‘You spoke.'”   The words mean she is asking for an authoritative statement to be made, essentially a declaration. Her request is “that they might sit, these, the ‘two sons of mine,'...”   She is asking for a decree to be made concerning her two sons. To sit in this case is not yet defined, but it means to hold a position. Israel “sat” in Egypt, the king “sits” on his throne, etc. A position is being requested. If it is made, it is something that will stand. People do this to other people, and it quite often puts them in a difficult position.   The reason for this is that a lifetime of contingencies may lie ahead that cannot be known at the time. Thus, when such a request is made, it can really put a person on the spot. As for the specific request, it is that “one from ‘rights, You', and one from ‘lefts, You'.”   The plural, rights and lefts, is a way of expressing the totality of one's side. This is common in Hebrew as well. But it is not unknown in English. We may say, “I am boxed in by my surroundings.” Such plural use gives a fuller sense than would be carried with a singular.   In this case, she is asking for her sons to sit in the fullness of Jesus right hand and left hand. The right hand is the preeminent position of honor, power, and authority. To be one's “right-hand man” means he has full authority to exercise the superior's will, just as Joseph had full authority over Pharaoh's house.    At that time, Pharaoh said, “...only in regard to the throne will I be greater than you.” The left side is one step down in prominence. If the one on the right cannot fulfill his duty, the one on the left would assume it.  As for this place of authority, she is asking for, it is “in the ‘kingdom, Yours'.”    Jesus had said they were going to Jerusalem. He had made a statement that they did not understand, but it appeared the promised earthly kingdom was at hand, something that the nation fully expected when they hailed Him on Palm Sunday –   “Then those who went before and those who followed cried out, saying: ‘Hosanna! Blessed is He who comes in the name of the Lord! 10 Blessed is the kingdom of our father David That comes in the name of the Lord! Hosanna in the highest!'” Mark 11:9, 10   Because of the nearness of what was anticipated, she has come forward now, seizing the moment in anticipation of her sons being Jesus' chief men when that day arrived.   Life application: The sons of Zebedee have already been called “Sons of Thunder” by Jesus, as recorded in Mark 3:17. They had been a part of Jesus' inner circle, having been invited to events that only they and Peter were privy to, such as the transfiguration and the raising of Jairus' daughter.   It is evident from John's gospel that Jesus had a special spot in His heart for John, even allowing him to sit next to Him at the Last Supper. Peter was impulsive and was openly rebuked by Jesus in Matthew 16. Thus, these two seemed like a logical choice to be Jesus' chief men.   Though it may seem presumptuous to us, they probably felt that they had a right to their request already and wanted it solidified with their mother's appeal.   In the end, they will get two distinct places of honor from Jesus. James will be the first apostle to die, while John will be the last. As such, they were granted special honor by Jesus in one way, even if it was not what they expected as they stood with their mother before Jesus.   Lord God, thank You for hearing our pleas, misguided as they may be. You know when to grant our requests and when they are inappropriate. Our hearts are opened to You, and we often are overzealous in what we desire. Thank You that You know what is best for us and respond according to Your wisdom. Amen.  

As Lenny left our headquarters, I said, “Man, you have really made a difference around here!” He really had. A company that was getting rid of a lot of office furniture donated about a dozen desks to our ministry, and we were thrilled to get them! Good desks, but well, not exactly beautiful desks. They were all scarred and beat up, and on the surface they didn't look particularly useful. In fact, the company that donated them actually was getting ready to discard them before they learned about our need. So, here in a storage area were all these ugly desks…until Lenny got his hands on them. One by one, he went to work with his magic touch and he slowly restored their original beauty. By the time he was done, it looked almost like we had just gotten a shipment of expensive new desks. I'm Ron Hutchcraft and I want to have A Word With You today about “Miracles With Damaged Goods.” As our amazing desk restorer stood in my office with hands so stained that they actually looked like they'd never be clean again, I thanked him for the amazing difference he'd made. He just broke into a big smile and he said, “Oh, I love doing this.” I know someone else like that. His name is Jesus and He, too, is in the restoring business. It took His hands being stained with His own blood to make His restoring work possible. But as He looks at countless scarred and undervalued lives that He has restored, I believe He says, “Oh, I love doing this.” And He would love to do it for you. There's a simple, five-word promise Jesus made that might mark for you the possibility of a fresh new start. That promise is in our word for today in the Word of God in Revelation 21:5. Jesus said, “Behold, I make all things new.” Did you get that, “All things new”? That may be exactly the kind of miracle you need right now. Because, like that office furniture we received, life has left you pretty beat up…scarred, maybe deeply scarred. You feel broken—useless. You've never been able to answer that haunting question, “Why am I here?” You're carrying a lot of regrets over things that, well, you wish you had done differently. You carry a lot of pain from things that have been done to you, and things you've done to others. But then there's Jesus, the one who makes all things new, but at a very high price—to Him that is, not to you. He said at the Last Supper as He broke a loaf of bread and handed it to His friend, “This is My body, which is given for you” (Luke 22:19). He was broken so you could be fixed. He paid for your sin on the cross so you wouldn't have to. That's what was happening on that horrific cross when He died. And in dying for your sin and then coming out of His grave, He broke the power of the thing that ultimately causes all the scars, and the regrets, and the hurts—the spiritual cancer called sin. And with hands that bear nail prints from His sacrifice for you, He reaches out to you and says, “I will make all things new.” The Bible says He will restore what sin has taken from you (Joel 2:25)…that He will “bind up the brokenhearted.” He'll “release the prisoner from darkness.” He'll “exchange the ashes of your life for beauty.” And then the Bible says, “He'll turn a ‘spirit of despair' into a ‘garment of praise'” (Isaiah 61:1-3). You don't have to be defined any longer by your pain or by your sin. You can now be defined by who you belong to forever—to Jesus Christ, God's Son, the King of all kings. Your life-changing relationship with Him begins when you come to Him and you say, “Jesus, You're my only hope. You died for me. Forgive me. Change me. I'm Yours.” I want to be sure you belong to Him. That's why we've got our website. That's really what it's for, and I want to urge you to go there and check it out as soon as you can today...ANewStory.com. Because of Jesus, who is the Master Restorer, your life doesn't have to be more of what it's been for so long. No, see, He makes all things new, and right now He is waiting to do that for you.

In this episode of the Magnus Podcast listen to John Johnson as guest leader of one of the Magnus Fellowship Cohort seminars as he explores the role of enthymemes—rhetorical devices that invite the reader to complete the argument for themselves—and argues that St. John uses them throughout his Gospel to reveal profound theological mysteries. From the Bread of Life discourse to the Last Supper, John presents how St. John draws readers into contemplation, friendship with Christ, and ultimately into the bosom of the Father. Along the way, he examines connections between Aristotle, rhetoric, tradition, betrayal, and the beloved disciple's unique vision of divine Truth.

Only 12 in the Last Supper? Gregorian Masses for the dead? Spiritual communion? This and more on Called to Communion with Dr. David Anders.

On today's episode, Johnnette Williams answers questions left on the Listener Comment Line! We address whether Mary was at the Last Supper, how to explain her many apparitions, and what is spiritual communion.

What was really happening at the Last Supper? Why does Jesus keep talking about “the hour” that has come? And what does it mean that his blood establishes a “new covenant”? In today's episode, Jensen shares how Luke 22:7–38 reveals the cosmic battle behind the cross and the new covenant Jesus came to establish through his sacrifice. Read the Bible with us! This year, we're exploring the Gospels—Matthew, Mark, Luke, and John—and it's never too late to join! Download your reading plan now. Your support makes TMBT possible. Ten Minute Bible Talks is a crowd-funded project. Join the TMBTeam to reach more people with the Bible. Give now. Like this content? Make sure to leave us a rating and share it so that others can find it, too. Use #asktmbt to connect with us, ask questions, and suggest topics. We'd love to hear from you! To learn more, visit our website and follow us on Instagram, Facebook, and Twitter @TenMinuteBibleTalks. Don't forget to subscribe to the TMBT Newsletter here. Passage: Luke 22:7–38

This episode explores the significance of the Passover event in the Bible, from its origins in ancient Israel to its culmination in the life and death of Jesus Christ. We delve into how Jesus, identified as the "Lamb of God" by John the Baptist, is seen as the ultimate sacrificial lamb whose death takes away the sin of the world. The episode also highlights the Last Supper, a Passover meal, where Jesus gives it a new meaning, announcing His impending sacrifice. The Apostle Paul's recognition of Jesus as the "Passover lamb" is also discussed, emphasizing the universality of Jesus' sacrifice. Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @realbiblebriefX: @biblebriefFacebook: @realbiblebriefEmail the Show: biblebrief@biblelit.orgWant to learn the Bible languages (Greek & Hebrew)? Check out our partner Biblingo (and use our link/code for a discount!): https://biblin...

Milan is the Italian city people most often skip. It does not look like the Italy most of us grew up dreaming about and that is exactly why it gets left off the itinerary. But it has something few Italian cities can match: a collision of tradition, design and innovation that is genuinely exciting to be inside. In this from the vault episode, Katy is joined by her friend and local guide Inge for a look at her Milan. Beyond the Duomo and the Last Supper to the city locals actually live in. Find the show notes at untolditaly.com/325.Want someone who really knows Italy to help plan your trip? Our Italy experts love answering your tricky questions and designing trips that take you to the Italy you imagined - start planning hereNot sure where to start? Get the Untold Italy podcast guide with 315 epsiodes organized by topic.The premium Untold Italy app has ad-free access to our complete archive of 300+ episodes searchable by place and topicFOLLOW: Instagram • Facebook • YouTube GET OUR NEWS: Subscribe hereTRIP PLANNING SERVICES: Learn more hereJOIN US ON TOUR: Upcoming departuresThe Untold Italy travel podcast is an independent production. Podcast editing and audio production by Mark Hatter. Production assistance by the other

Chapter 16 of Heroes in the Bible: Jesus with Dr. Tony Evans is inspired by the Gospels. The Last Supper - Jesus Spends a few final moments with his beloved disciples, and falls before God with sweat of blood. This episode begins with a tender moment interrupted by complete chaos. Jesus shows he is in complete control, although he is giving himself up to be tortured. Today's opening prayer is inspired by Matthew 26:26, And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. Listen to some of the greatest Bible stories ever told and make prayer a priority in your life by downloading the Pray.com app. Sign up for Heroes in the Bible devotionals at https://www.heroesinthebible.com/  Learn more about Dr. Tony Evans at https://tonyevans.org/  Learn more about your ad choices. Visit podcastchoices.com/adchoices

Read Online“Father, they are your gift to me. I wish that where I am they also may be with me, that they may see my glory that you gave me, because you loved me before the foundation of the world.” John 17:24You are the Father's gift to Jesus the Son. What an amazing reality to understand! This profound truth is at the heart of today's Gospel in which Jesus speaks of the unique and intimate relationship between the Father, the Son, and all those who believe in Him.Today's Gospel continues Jesus' High Priestly Prayer, offered to the Father at the conclusion of the Last Supper, marking His final words recorded in John's Gospel before the beginning of His Passion. This beautiful prayer encapsulates Jesus' entire mission and identity, expressing His deep intimacy with the Father and His longing for unity between Himself, the Father, and all those who believe in Him. Through this prayer, Jesus reveals the nature of His relationship with the Father, the unity He desires for His followers, and the eternal glory that is to come for those who are united in Him.The line above not only expresses intimacy between the Father and the Son but also incorporates all the faithful into that intimate relationship. This was and is Jesus' mission. His love for and union with the Father existed from all eternity. Nothing could change that perfect love. It was, is, and always will be a love so deep and strong that God, in His eternal love, chose to create us to share in that love. Though this love is completely gratuitous on God's part, freely given and unmerited by us, it's beautiful to hear Jesus speak of our invitation into the love He shares with the Father as the Father's gift to the Son. We are not seen as estranged or separate but as gifts freely given and received.In everyday language, a “present” is understood as something that is expected from another, such as on a birthday. In theological terms, a “gift” carries a richer meaning. A gift is something given freely, without expectation of return, and signifies the giver's love and goodness. A gift, in this sense, is a manifestation of divine love and generosity. It's not simply an exchange of material items, but a relational exchange—a movement of love between the giver and the receiver. The Father and the Son's exchange of love is so perfect that everything they have is entirely given to the other, without reservation or expectation of anything in return. This eternal giving and receiving of love is the foundation of the divine communion between them, and it is from that love that the Holy Spirit—the expression of their shared perfect love—proceeds. As Saint Augustine teaches, “And the Holy Spirit, according to the Holy Scriptures, is neither of the Father alone, nor of the Son alone, but of both; and so intimates to us a mutual love, wherewith the Father and the Son reciprocally love one another” (On the Trinity XV.17.27).Again, you are part of that love, making you both the Father's gift of love to the Son and the Son's gift of love to the Father, because Their love—the Holy Spirit—dwells within you. What a privilege that is! Understanding this loving reality reveals the dignity that each of us has when we are in a state of grace and transformed into gifts given out of love between the divine persons. This mystical and profound language is essential to ponder, especially because it permeates John's Gospel and reveals the heart of God's love for us.Reflect today on how you are the Father's gift to the Son and the Son's gift to the Father, made possible by the gift of the indwelling of the Holy Spirit. Though we do nothing on our own to merit such dignity, this is the reality into which we are invited. On our part, we must cooperate with grace so that God transforms our souls into gifts of increasing glory and beauty. The more we cooperate with God's grace, the more glorious a gift we become. Though Heaven will be an eternal existence where each saint delights in the Beatific Vision, it is important to understand that each of us will cause eternal delights in the hearts of the Most Holy Trinity. They will look upon us and see us as gifts given to each of them, resulting in an unending outpouring of divine love.The mystery is great. Reflect on it, meditate on it deeply, and rejoice that you are called to such a life. Most Holy Trinity—Father, Son, and Holy Spirit—You are a perfect communion of divine Love. Your love is so great, so perfect, so strong, that You have willed to draw me into Your very life, making me a gift of Your love to each other. I thank You for this unfathomable gift and ask the Holy Spirit to dwell within me so that Your mutual self-giving may be glorious. Jesus, I trust in You.  Image: Jesus Christ Praying at the Garden of GethsemaneSource: 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.I

Read Online“Lifting up his eyes to heaven, Jesus prayed, saying: “Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.”  John 17:11In the ancient world, a name was not only a means of identification but also an expression of the authority and power that the person possessed. For instance, when a king or ruler issued a decree, it was done “in the name” of the king, meaning with his full authority and power behind it.In the Bible, the “name” of God is much more than a simple designation or label; it signifies the full revelation of God's identity, character, and power. The concept of God's name is deeply tied to His nature and His actions in the world. His name represents who God is and His relationship with His people.In the Old Testament, God appeared to Moses in the burning bush and instructed him to go to Pharaoh to bring His people, the Israelites, out of Egypt. Moses inquired, “But... if I go to the Israelites and say to them, ‘The God of your ancestors has sent me to you,' and they ask me, ‘What is His name?' what do I tell them?” God replied to Moses: “I am who I am.” Then He added: “This is what you will tell the Israelites: I AM has sent me to you” (Exodus 3:13–14).God's mysterious name—“I AM WHO I AM” or simply “I AM”—is also His identity. It expresses God's eternal existence and His self-sufficiency. He is the one who exists by His own nature, without beginning or end, having sovereignty over all creation.In John's Gospel, Jesus identifies Himself with the divine name numerous times: “I am he;” “I am the Bread of Life;” “I am the Light of the World;” “Before Abraham was, I AM;” “I am the Gate;” “I am the Good Shepherd;” “I am the Way, the Truth, and the Life;” “I am the True Vine;” and “I told you that I AM.” Therefore, when Jesus prayed to the Father, “Holy Father, keep them in your name that you have given me…,” His prayer was authoritative, by which the Father's will is implemented, because Jesus is I AM, and in that name, He prays.Jesus' prayer was “that they may be one just as we are one.” This prayer should give us great hope. To “be one” with God, just as the Father and Son are one, reveals that we are called to share in God's very life, to be united to Him in a way that goes beyond intellectual agreement or friendship. We are invited into God's unity, taking our identity in Him, sharing in His very essence and life. We become members of Christ's Body, the Church, acting in Him, with Him, and through Him. This is why Jesus said three times during the Last Supper that whatever we ask the Father in His name, He will give us.In 2 Peter 1:4, we read that God's power has enabled us to escape corruption and evil desire and has bestowed upon us “precious and very great promises, so that through them you may come to share in the divine nature.” This foundational Scripture has led many Church Fathers to speak of our high calling to “divinization.” As Saint Athanasius of Alexandria famously said, “For He was made man that we might be made God; and He manifested Himself by a body that we might receive the idea of the unseen Father; and He endured the insolence of men that we might inherit immortality” (On the Incarnation, 54:3).Reflect today on the high calling you have received. You are invited to share in God's life, to take your identity in Him, to live and act in God's divine name, exercising His authority and manifesting His sacrificial love. This is only possible when we are united to Christ as He is united to the Father. We become one with God, by His will, with His authority and grace. What high dignity we have received to act in His name and with His authority! Have hope in the ability to be drawn into this high calling, taking on this new identity, so that Jesus' prayer at the Last Supper becomes a reality in your life. My divine Lord, the great I AM, You have existed from all eternity as the one and eternal God. You invite me to share in Your life by uniting me with You in Christ through His humanity. I accept this high calling and pray, as You prayed during the Last Supper, that I may be one with You—Father, Son, and Holy Spirit—and live and act in Your Name. Jesus, I trust in You.Image via Adobe Stock Source: 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.

Does John 6 really teach the Real Presence of Christ in the Eucharist, or are Catholics reading too much into the passage? In this episode of Catholic Answers Live, Catholic Answers apologists continue responding to major Protestant objections to the Catholic interpretation of Jesus' Bread of Life discourse. The discussion examines whether Jesus' failure to clarify misunderstandings proves literal intent, how Catholics answer the Old Testament prohibition against drinking blood, and whether John 6 is truly connected to the Eucharist despite John not including the Last Supper narrative. Additional questions address figurative language about never hungering or thirsting, what Jesus meant by promising eternal life, and where the Gospel of John fits among the four Gospels. A detailed biblical defense of the Eucharist and the Catholic understanding of John 6. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 10:01 – Catholics argue that since Jesus didn't clarify the literal thoughts of his listeners then he must have intended his words to be taken literally. But Jesus' lack of clarification for misunderstandings is nothing new under the sun. He did it in John 2:15-17 concerning his teaching about destroying the temple of his body.  16:37 – Jesus can't intend us to literally drink his blood because the Bible prohibits the partaking of blood in Leviticus 17:10-12.”  21:22 – Catholics appeal to John 6 to prove Christ's Real Presence in the Eucharist. But John 6 has nothing to do with the Eucharist at the Last Supper.  30:15 – Where does John Fall among the gospels since John does not contain the last supper?  35:04 – If Catholics take Jesus' words to eat his flesh literally, then would also have to take his words literally in verse 35 when he speaks of never hungering when we come to him and never thirsting when we believe in him.  45:57 – If Jesus meant his words literally—and intended us to engage in a physical act to eat his flesh, then we'd have to take him literally when he says that we will never die. 

In our final reading from the Gospel of John, we hear about the crucifixion, death, and resurrection of Jesus. Fr. Mike points out the connection between the Paschal lamb and Jesus, and also the connection between the Last Supper and the Crucifixion. Today's readings are John 19-21 and Proverbs 6:16-22. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.