Podcasts about lent 3

In this third sermon in lent we look at the challenging passage in which some within Jesus' audience confront Jesus with a terrible tragedy and Jesus responds with the call to repent and a parable about a barren fig tree.

This sermon is drawn from 1 Corinthians 10:1-13.

* Psalm 105 * Psalm 143 * Genesis 35:1–29 * Mark 9:33–50 * Formula of Concord: Solid Declaration II:55–60

These are the after-words from the sermon "You Are Thirsty Whether You Realize It or Not." Think of the after-words posts as the stuff that didn't make the sermon. These posts, along with others, are always published on our substack page. You can subscribe here https://allsoulsknoxville.substack.com/.www.allsoulsknoxville.comAll Souls Substack865-214-6682100 W 5th Ave., KnoxvilleSundays @ 10:30amSupport the show

Sunday, March 23rd, 2025Isaiah 55:1-9Psalm 63:1-81 Corinthians 10:1-13Luke 13:1-9Phil Aud+Third Sunday in Lentwww.allsoulsknoxville.comAll Souls Substack865-214-6682100 W 5th Ave., KnoxvilleSundays @ 10:30amSupport the show

Pastor Mielke explores the concept of repentance and wholehearted living through Jesus' teachings and parables. He emphasizes that God's patience and mercy provide opportunities for spiritual growth, urging listeners to turn towards God and bear the fruits of love rather than exhausting themselves and others.March 23, 2025

Third Sunday of Lent

Sermon begins at 18:34.

This week, our Director of Discipleship and Care, Brian Fu, continues our Lent Journey with Jesus by challenging us to understand repentance and resistance as a turning our face to God and to one another. 

Thanks so much for listening to our podcast! We are moving through the season of Lent, and this sermon is based on Luke chapter 15:1–32, which is collection of three parables, all of which involve something "lost": a sheep, a coin, and a prodigal son. What might it have to say to those of us who feel like we are "lost" or wandering in the wilderness these days? Hope this sermon will be meaningful to you this week.To find out more about our church, you can head on over to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.williamsburgbaptist.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you have a moment, we'd also love for you to click over to follow us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.We are a small but vibrant and growing congregation, and there are lots of ways to connect. Please don't hesitate to reach out if we can help support you in any way! Thanks so much for tuning in!

Preacher: The Rev. Cameron J. Soulis. Exodus 3:1-15, Psalm 63:1-8, 1 Corinthians 10:1-13, Luke 13:1-9.

For this Third Sunday in Lent, we focus on Luke 13:1-9. This is a weird parable that Jesus shares and we explore how we can connect with it during our Lenten Journey. We hope that you come in contact with God during our time of worship and are transformed by God's grace and love.  Thank you again for worshipping with us. For more information about our congregation, please visit our website at milfordhillsumc.org. If you want to support Milford Hills UMC in our mission to Love, Serve, and Live as Christ, please go to milfordhillsumc.org/give or by texting GIVE to 833-264-3866.

* Psalm 38 * Psalm 54 * Psalm 130 * Genesis 29:1–30 * Mark 9:14–32 * Formula of Concord: Solid Declaration II:48–54

Psalm 31:15–24 Isaiah 2:5–7 Revelation 7:13–17 John 12:23–32

Kris Voss-Rothmeier

Preacher: Pastor Paul StjernholmSermon Title: Rest Part IScripture: Matthew 11:28-30______________________________

Christ the King Anglican Church Toronto's sermon from March 23, 2025.

Rev. Doug Floyd Lent 3, 2025 – Turning toward GodRev. Doug FloydExodus 3:1-15, Psalm 103, 1 Corinthians 10:1-13, Luke 13:1-9 Last week Fr. Les invited us into the story of Abram, God's promise of offspring, and Abram's lack of offspring. As he struggles, God reassures him and makes a one-sided covenant with Abram where God stands as surety for his own promise.…

Readings for Third Sunday of Lent - March 23, 2025 Reading 1, Exodus 3:1-8, 13-15 Responsorial Psalm, Psalms 103:1-2, 3-4, 6-7, 8, 11 Reading 2, First Corinthians 10:1-6, 10-12 Gospel, Luke 13:1-9

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“Worse” | Christ For YouLent 3 | Luke 11If you were edified by this recording, please share it with others, leave a review and a comment on ApplePodcasts, Spotify, or any podcasting platform to help others find the faithful preaching of Holy Scripture. ___________________Subscribe & Share: • Apple Podcasts: Christ For You • Spotify: https://open.spotify.com/show/0q7o8mzLFcEBBVnrYBKYWx?si=UjpbczgJTtWPMG-_MgTSnQ • Website: https://www.zionwg.org/podcastStay Connected: • Email: PastorRojas@ZionWG.org • Website: ZionWG.org

Dear friends in Christ, welcome to this podcast from All Saints Episcopal Church in Portland. All Saints is a loving, welcoming parish serving Southeast Portland for over a century. Our purpose is to celebrate God's love, seek and serve Christ in all persons, and go forth into the world rejoicing in the power of the Spirit!Today, we invite you to join the Rev. Dcn. Maureen Hagen as she preaches the gospel, and explores the mysteries of God in our modern world.

A Sermon for the Third Sunday in Lent by the Rev'd Dr. Matthew Colvin In Dante's Inferno, the Italian poet's lurid imagination has created a special circle of hell as a punishment for thieves: because they are sinners who did not distinguish between what was their own and what belonged to someone else, they are punished (in Dante's imagination) by a blurring of the lines distinguishing their own bodies and nature from those of something else: monstrous lizards chase them down as they run in terror, and when they catch up with them, they jump onto them, clasp them with their four legs, and fuse their lizard bodies together with their human bodies, producing a horrific human-lizard hybrid. It is one of the creepiest and most disgusting punishments in the Inferno, and when I read it, my skin crawls. A similar revulsion is evoked by parasites. My fellow American missionaries in the Philippines used to joke, whenever they came back to the United States and got a stomachache, that it was caused by their Philippine parasites becoming unhappy with American food. My wife has seen a pregnant woman cough up a five inch worm, still twitching. I could multiply examples, but you get the point: parasites are uniquely disgusting because they violate our bodies and live inside us against our will. Demon-possession is like this, except that the violation is even more severe: a malevolent and powerful spiritual entity dwelling within a human being, controlling his speech and actions, his mind and body, against his will. This sort of parasitism is subtly implied in an oddity of the language in Luke 11 :14: “And he was casting out a demon, and it was mute.” Who was mute? The gender of “it” is neutered, which matches the word for demon, daimonion. Yet the very next sentence says, “So it was, when the demon had gone out, that the mute spoke.” Do you see how the properties of the demon are the properties of the man it possesses? This should make your skin crawl. It's very evil. The sorts of frightful scenes of violence depicted in the movie The Exorcist are not actually far fetched in comparison with the actions of demon-possessed persons in the Bible: cutting themselves, breaking chains, attacking people and “prevailing against them so that they flee naked and wounded”, speaking with other voices, throwing the possessed person into fire or water. No wonder the Jews wanted to get rid of demons. One of the marks of a great rabbi was that his teachings were authenticated by miracles, including the exorcism of demons. This was a popular piece of Jewish wonder-working. Acts chapter 19 speaks of “vagabond Jewish exorcists”. The historian Josephus tells how such people operated: “I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring that had a Foot of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man.” – Flavius Josephus, Antiquities of the Jews. By contrast with this, Jesus simply commands the unclean spirits, and they come out. There is no struggle; when demons see that Jesus has arrived, rhey normally beg for mercy before he even says anything. And it is interesting to hear the language they use. In Luke 4, “Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are— the Holy One of God!”” (Luke 4:33-34) and again, in Matthew 8: “And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?”” (Matthew 8:29) Before the time. These demons know that they are doomed (so their wickedness is also deliberate sin against knowledge), and what's more, they know there is a scheduled day in history when they are to be destroyed. What's surprising to them is to discover that that day has suddenly come forward and is upon them already in the person of Jesus. It is very much like the exchange between Martha of Bethany and Jesus when he comes to raise Lazarus in John 11:23: “Your brother will rise again.” “Martha said to Him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” The expected future resurrection — that event “at the last day” — turns out to have a human face, and he is here now, in 33 AD. So with the demons: they think that they can continue to possess people until the resurrection and judgment, unaware that in the person of Jesus, the judgment is upon them now. 33 AD. Anno Domini. Jesus, from the moment of his baptism in the Jordan river, began to announce that He was himself the fulfillment of the OT's prophecies of the coming kingdom of God. His healings and driving out demons; his parables and commandments; His baptism and transfiguration — everything spoke of His office as the Messiah, “a savior, who is Christ the Lord”. When John's disciples ask Jesus, “Are you the coming one, or do we wait for another?”, He had no need to plead his own cause and use persuasive arguments to convince them of His messiahship. His answer is “Go and tell John the things that you see and hear: “The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” That is to say, His actions already matched the job description that Israel knew from the prophets, especially Isaiah. His vanquishing of demons was a sign with the same meaning as the others: behold, your King. And yet we are told by the fourth gospel that Jesus “came unto His own, and His own did not receive Him.” So we are confronted with the question: Why did they refuse to believe in him? 15 But some of them said, “He casts out demons by Beelzebub, the ruler of the demons.” This is why the ascribing of Jesus' miracles to the devil is unforgiveable — not that it is especially worse in seriousness than, say, blaspheming against the Father, but that it removes the possibility of salvation. If you mistake the fireman for a bad guy, you're not going to let him remove you from a burning house. 16 Others, testing Him, sought from Him a sign from heaven. These people are “testing him” – the same verb used of Satan's temptation of Jesus in the wilderness, and indeed, their request for a “sign from heaven” is a renewal of Satan's suggestions that Jesus should perform a gratuitous miracle to force people to believe in Him. Let's remember that He has just cast out a demon. So they are asking for another miracle to authenticate the first miracle. What end will there be of such doubt? If miracles could compel faith, these people would have believed already. Jesus' reply has three parts. His first response is to point out how illogical it is to imagine that Satan, whose goal is to oppress human beings and subject them to demonic power, would sabotage his own work by freeing anyone from demonic power. His second argument is even more pointed, and to understand its full force we must recognize the echo of the OT and the narrative situation that echo calls up. He asks them, “If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. But if I cast out demons with the finger of God (ἐν δακτύλῳ θεοῦ), surely the kingdom of God has come upon you.” This is a very direct reference to a prominent Old Testament passage, Exodus 8:17-19. It is near the beginning of the ten plagues. Already Moses has inflicted two plagues on Egypt: he has turned the water to blood, and he has brought forth frogs on the land. Amusingly enough, Pharaoh's magicians did so with their enchantments — with the result that there was even more water turned to blood, and even more slimy frogs hopping around Egypt. Pharaoh's administration kept the Israelites in bondage not only by physical whips and brutal oppression, but also by projecting a spurious aura of competence and knowledge, so that they have a wise ability to control events. We see this in our own day, when the Federal Government has so thoroughly persuaded everyone that it can save us, that when a hurricane strikes a coastal city, there are people who blame the Federal disaster relief agencies and the government for not doing more; when evil people shoot schoolchildren, the government must “do something about it”; and our diets must be dictated to us with a food pyramid based on scientific research; synthetic pharmaceuticals must be prescribed for every ailment according to the wisdom of scientists. These wonder-workers are able to put a man on tbe moon; how, then, can we doubt their wisdom. Do not even imagine that there is another way, or another truth. So it is in Egypt bedore the Exodus. As in our day, so in Egypt there was a “ fascination with wisdom, which, in addition to imitating the great regimes, represented an effort to rationalize reality, that is, to package it in manageable portions”. In our day, this wisdom is technological, statistical, scientific. In ancient Egypt it was priestly and magical. And so, even though it means more water turned to blood, and more frogs on the land, Pharaoh's magicians must by all means show that they can replicate the miracles of Moses. The wizard's duel is crucial to maintaining the supremacy of Pharaoh's regime. He has the best magicians. Anything Moses can do, they can do too. But then, something happens: Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast…Now the magicians so worked with their enchantments to bring forth lice, but they could not. So there were lice on man and beast. Then the magicians said to Pharaoh, “This is the finger of God.” As one writer (W. Brueggemann) comments: “The Egyptian empire could not! The gods of Egypt could not! The scientists of the regime could not! The imperial religion was dead! The politics of oppression had failed! That is the ultimate criticism, that the assured and alleged power of the dominant culture is now shown to be fraudulent. Criticism is not carping and denouncing. It is asserting that false claims to authority and power cannot keep their promises, which they could not in the face of the free God, [the God of Moses]. It is only a matter of time until they are dead on the seashore.” Jesus' words, “The finger of God” call up in his listeners' minds the contest between Moses and the magicians of Pharaoh. Jesus' accusers are failing to recognize that He is in the position of Moses and Aaron. They and their “sons” — that is, their disciples — are in the place of the magicians of Pharaoh. By whom do they cast out demons? Oh, that's right, they don't. They cannot do what Jesus has done, so they are discredited as judges — and this in the Biblical sense of the word (think Samson, Deborah, Barak). They cannot save. By connecting his actions to Moses' miracles in the Exodus, Jesus is implying that He is the agent of a new Exodus; that the time of salvation has come. Those who oppose that salvation and ascribe His work to the devil are in the position of Pharaoh and Pharaoh's magicians: not only are they powerless to do what He does, but they are actually opposing God's salvation. Jesus' deliverance of the mute, demon-possessed man is actually an instance of that basic conflict, and a preliminary step to the ultimate conquest and final defeat of Satan. He compares himself to a violent house-robber who has defeated the strong man guarding the house; and he contrasts that image with the ineffectual efforts of others before him. A friend of mine once had bats and squirrels living in his attic. By careful use of humane traps, he eventually got rid of them, and raccoons moved in. Once that happened, he decided the time for gentleness was past, and he got his .22 and a dog. Just like that, Jesus suggests that the house of Israel has been cleansed of its idolatry, but it is now suffering something far worse: nowhere in the OT do we hear of anyone possessed by a demon. But demons are seemingly lurking everywhere in the gospels. Past cleansings of Israel have been ineffective, like a situation where seven worse demons move into a man who used to have one. Jesus' intention — for those whom he drove demons out of; for his people Israel; and ultimately for the world, is a permanent and effectual pest-removal. But notice the scenario that Jesus describes: When a strong man, fully armed, guards his own palace, his goods are in peace. 22 But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. 23 He who is not with Me is against Me, and he who does not gather with Me scatters. This is the prelude to a thorough plundering of all of Satan's dominion over this fallen world. Remember when Satan tempted Jesus? He took him up on a mountain and offered him all the kingdoms of the world if he would bow down and worship him. It is a real estate transaction: that is the significance of taking Jesus up on a mountain and showing him all the kingdoms. God does a similar thing with Abraham, telling him to look at the land of Canaan, “for all the land which you see I give to you and your descendants forever.” (Genesis 13:15) Satan was offering to trade Jesus the kingdoms of the world. Jesus refused, because he does not make bargains with Satan. His intention is to defeat him, and disarm him, and take away his dominion. And the Bible shows us how that happened: “Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.” (Revelation 20:1-3) The Gentiles are no longer under the domination of demons. No one is worshipping Thor or Zeus or Baal anymore. And when Satan is released one last time, it is only so that he can be thrown into the lake of fire after he shows how unrepentant he is. So, with the house cleansed, what happens now? God has got rid of the demons, and He intends to dwell in this house Himself. Our gospel lesson closes with Jesus' response to a woman in the crowd who calls his mother blessed: “Blessed is the womb that bore You and the breasts which nursed you!” Mary is certainly blessed. But that blessedness was not merely a matter of giving birth to Jesus. Remember that Mary responded to the angel, “Behold the maidservant of the Lord! Let it be to me according to your word.” Mary, as a symbol of faithful Israel, submits herself to God and to His purposes. The result is that God honors her obedience by coming to dwell within her. So too with us. “Blessed are those who hear the word of God and obey it,” for God dwells with them. Now that raises one last issue. I have a number of different quotations I'm going to share with you concerning the relationship of obedience and bodily resurrection and our individuality. Some of you have read CS Lewis' Screwtape Letters? They are a series of fictitious letters in which Lewis pretends that one demon, a senior demon who has a lot of experience, is writing to a junior demon all kinds advice about how to tempt a man and lead him to Hell. C.S. Lewis said this was the most difficult of all his works to write. There was something oppressive and depressing about channeling an evil voice and writing in this style for so many pages. Well, here's what Uncle Screw tape advises his junior devil Wormword about human beings:what God wants to do with human beings. He says, “But the obedience which the Enemy demands of men is quite a different thing. One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself--creatures, whose life, on its miniature scale, will be qualitatively like His own, not because He has absorbed them but because their wills freely conform to His. We want cattle who can finally become food; He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself: the Enemy wants a world full of beings united to Him but still distinct.” Still distinct! Remember what was so creepy about that demon possessed man in our gospel reading this morning was that he didn't seem to be himself. And the demon speaks out of him. The demon is mute, and he is mute. He's lost his distinctiveness. It's like that Dante lizard people, fused with the demon. The Roman emperor Marcus Aurelius was a Stoic philosopher, not a Christian. In fact, he was a persecutor of Christians, even though he has a reputation as a wise emperor. We happen to have his private journal Marcus Aurelius' Meditations, everything he was thinking about his spiritual life. Even though he's the wealthiest man in the world, the most powerful man in the world, the emperor of Rome, we can tell from reading what he writes in his meditations. He was terrified of dying. He was not looking forward to it, and he was desperate for any philosophical help that could give him some comfort, some assurance in the face of this terrifying fact of death that seemed inevitable. His solution to the problem was to cling to the hope that his rational soul, his rationality, his sense of reason, was divine. The body, it's going to rot; it's going to disappear. It's going to become collrupt, but the soul, the rational soul, when you die, it's going to be caught up into the divine fire and become one with God. In Stoicism, they thought that the sun is God, the divine fire that everything else that's rational in the universe is a little bit of the divine fire. It's in your soul. And so when your body dies, whoosh! — Up your soul goes and joins God. If I were to take two flames and join them together, there'd be one flame. That's the way they think about it. And so Marcus Aurelius says,  “That's not the person your mother gave birth to. And that divine fire is not part of your body that your mother gest stated and gave birth to. Then he asked his question, the mask slips for a minute and he says, “But what if you're inextricably linked to it through your sense of individuality” — meaning, what if you're really tied to your body by being an individual human being? What if that's what makes you an individual human being is that you have a body that is the center of your consciousness and your agency and you look out of your eyes from your body and you interact with other people and shake hands with them and embrace them and speak to them face to face and see them, and they see you because you have a body and they have a body. And that's what it means for you to be an individual. So if that's what it means for you to be you, is that you have a body, then it's not much comfort to think that your soul is going to be absorbed into the bigger fire of God. Then where are you? There's God, but where are you? So he says, “What if you're inextricably linked to the body through your sense of individuality?” And he he can't answer the question, so he immediately says, “That's not what we're talking about here.” “I don't want to think about that.” It's so scary. It really would feel like standing on the edge of a deep abyss. if when you die, you lose your individuality and you're not you more. Because you'll have body anymore, and you've been absorbed into God. That's not that different from what Screwtape was talking about: the demons would like to absorb you. Marcus Aurelius shies away from the full force of his own pantheism and from the horrible consequences that it has for individuality. Two more quotations. In Job chapter 19, we have those famous words of Job about resurrection. He says, “I know that my Redeemer lives and that the last he will stand upon the earth, and after my skin has been thus destroyed, yet in my flesh I will see God, whom I shall see for myself, and my eyes shall behold him. I, and not another! My heart faints within me.” Job says he's going to see God. Job in his individuality and his identity is going to see God because he's going to have a body and eyeballs that look at him. One last business. On the day of Pentecost, we have some fire, but it isn't individual souls getting absorbed into God. Rather it's tongues of fire coming down from God and resting on individuals who are filled with God's Spirit, and when they are filled, do they lose their individuality? No, they start speaking, respectively, all their different languages that their hearers know from where they grew up. So when God fills us with His spirit, he doesn't rob us of our identity. He doesn't absorb us into himself, but he fills us with himself and makes us more who we are, and that is why the resurrection of the body that we confess in our creed is a great comfort because it assures us that we, each of you individually, who you are when you are raised from the dead, you “and not another” will see God and be in relationship with him. Let's pray. Heavenly Father we thank you that you've given us victory over Satan and his demons, that you have assured us that you have called us to yourself. You have given us your spirit and you desire to dwell within us and make us into a holy temple fit for your dwelling. Help us by faith to cling to Christ in whose service is perfect freedom. We pray in his name. Amen.

Welcome to the Calvary Lutheran Church Sermon Podcast—your source for powerful, Bible-based preaching that inspires faith, deepens understanding, and strengthens your walk with Christ. Each episode features uplifting messages, scripture-driven teachings, and practical wisdom for daily life. Whether you're searching for Christian podcasts, weekly sermons, or spiritual encouragement, tune in and grow with us. Listen anytime, anywhere, and let God's Word transform your life!"Facebook: / calvaryperham YouTube: / @calvaryperham Podcast on Spotify https://open.spotify.com/show/7hbXujm... Podcast public site https://rss.com/podcasts/april16th2023/ Lakes 99.5 Radio Sundays at Ten Thirty AM TUESDAY WORSHIP *9:00AM Arvig TV Channel 14 Egiving https://secure.myvanco.com/YMVS/home Website: https://calvaryperham.com/

Season 6 - Episode 18Luke 13:1-9

Luke 13:1-9

Reading: John 3:14-21 Speaker: Paul McCabe The post Lent 3 – Condemnation or Salvation first appeared on Minehead Baptist Church.

In an act of sacrifice and love, Jesus had expensive perfume poured on his feet. This smell lingered and foreshadowed His ultimate death on the cross. As children of His resurrection, what does it mean to embrace His life and become a sweet fragrance to the world?

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This sermon is drawn from Luke 13:1-9.

Repent or Perish & Warning Against Hypocrisy - Gospel Portion (Luke 13:1-17): The Third Sunday in Lent 3/23/2025 by Shawn Ozbun

St. Michael's by-the-Sea is an Episcopal Church located in the coastal Village of Carlsbad, California. As far as churches go, it's kind of a beachy version of the ancient Christian Faith, and is rooted in the Anglo-Catholic tradition. Whether you're in town for a week at the beach or a local pilgrim on a spiritual journey, you are welcome here! www.stmichaelsbythesea.org

Preached at St Paul Lutheran Church, Rockford, Illinois on March 19th, 2025.Support Rev Fisk at SubscribeStarOrder Rev Fisk's books at AmazonCatch Rev Fisk on A Brief History of Power podcastFor video, visit Rev Fisk's Rumble channel Get the Mad Mondays newsletter, a round up of news from a Christian perspective with encouragement from Rev FiskFind out more about the Sons of Solomon, a prayer discipline for men

Today's sermon is for Lent 3 (C) and is titled Repentance. It was written by Susan Butterworth and read by the Rev. Danae Ashley. Sermons That Work is an offering of the Episcopal Church's Office of Communication. For more free resources, including sermons, Bible studies, bulletin inserts, and more, visit episcopalchurch.org/sermons. We would love it if you'd rate, review, and subscribe to our podcast on your favorite podcasting platform – and while you're at it, share it with a friend!

This podcast explores The Visit of the Wise Men, Matthew 2. 

On this episode of Preaching the Text, John Hoyum and Steve Paulson discuss a story of Jesus in which he speaks of a tree not bearing fruit. In this parable, the fruitless tree is threatened with being cut down. But the vinedresser intercedes for the tree, asking to dig around it and put manure on the tree. This is the gospel, which bears fruit in us by faith apart from the law. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: John Hoyum Steven Paulson  

Jacob and Aaron take a look at the readings for the Third Sunday in Lent, which are Exodus 3:1-15, 1 Corinthians 10:1-13, and Luke 13:1-9.

Two pastors thinking out loud about the upcoming Gospel reading. This episode is devoted to the Gospel reading for the Third Sunday in Lent, Luke 11:14–28. ----more---- Host: Fr. Jason Braaten Regular Guest: Fr. Dave Petersen ----more---- Become a Patron! WE HAVE MERCH! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

Join Charlette and David as they explore this week's Gospel reading from Luke 13:1-9 alongside Matt Nash from Resurrection Episcopal Church. Together, they unpack this parable about redemption. Tune in for fresh insights, meaningful reflections, and ways to live into the Gospel this week. Learn more about Matt's ministry with Resurrection Episcopal Church in the Ocean Beach neighborhood of San Diego.Faith to Go is a ministry of The Episcopal Diocese of San Diego. Click here to learn more about EDSD's great work in our region and how you can support this ministry.Remember to get in contact with us!Email: faithtogo@edsd.orgInstagram: @faithtogo

March 17th, 2025:  Lent & The Life of St Patrick; The Missionary Spirit of St Patrick

Church of the Holy Cross weekly sermon

This is a recording of the sermon for the Third Sunday in Lent from George Stoeckhardt's book Grace Upon Grace: Gospel Sermons for the Church Year, reprinted by Steadfast Press.  ----more---- Read by: Fr. Matt Moss ----more---- Become a Patron! WE HAVE MERCH! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

Mass Readings for 2nd Sunday of Lent - March 16, 2025 Reading 1, Genesis 15:5-12, 17-18 Responsorial Psalm, Psalms 27:1, 7-8, 8-9, 13-14 Gospel, Luke 9:28-36 Reading 2, Philippians 3:17-4:1

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