Podcasts about Nazareth

Read OnlineFrom Humble BeginningsJesus proposed a parable to the crowds. “The Kingdom of heaven is like a mustard seed that a person took and sowed in a field. It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the birds of the sky come and dwell in its branches.” Matthew 13:31–32Today's Gospel presents two brief yet profoundly rich parables—the mustard seed and the leaven—each revealing distinct dimensions of the mystery of the Kingdom of Heaven. Together, they draw our attention to the Kingdom's humble beginnings and hidden power, which unfold silently yet irresistibly in the world and within the human soul.Each parable possesses layers of meaning, and the Church Fathers deeply explored these levels. In the Parable of the Mustard Seed, the seed is frequently interpreted as Christ Himself. As “the smallest of all the seeds,” the mustard seed illustrates the hiddenness and apparent insignificance of Christ's earthly life, from a worldly point of view. He entered the world in obscurity, born in a cave in Bethlehem, fleeing into exile in Egypt, and growing up in the humble village of Nazareth. His divinity—the Eternal Word through whom all things were made—was veiled beneath the lowliness of His humanity.Even as He hung upon the Cross, His divine majesty was hidden from the eyes of the world. Yet from this seed of self-emptying love—this total descent into poverty and death—sprang forth the triumph of the Resurrection, shattering the bonds of sin and death. In His risen glory, Christ has become the “largest of plants,” and, as the parable says, “the birds of the sky come and dwell in its branches.” This image is often understood as a symbol of the Church, the Mystical Body of Christ, in which the peoples of the earth find shelter, nourishment, and eternal hope.The mustard seed also represents Christ planted within each soul. When He is sown in the fertile ground of our hearts—through faith, prayer, and the Sacraments—He takes root and grows, transforming our lives from within. Though His presence may begin in us imperceptibly, it has the power to expand beyond all measure, bearing fruit not only in our lives but in the lives of all those we encounter. Ultimately, this growth finds its consummation in the New Heavens and the New Earth, where the Kingdom of God will be fully revealed.The second parable—the leaven—expresses a similar truth in another form. The leaven is often interpreted as Christ or His grace, working silently and effectively. Mixed into three measures of flour, it gradually transforms the entire batch—symbolizing the hidden work of grace within the soul. Here, Christ is not only among us, but within us, sanctifying every part of our being from the inside out.Today's Gospel concludes with a beautiful citation from “the prophet,” taken from Psalm 78:2: “I will open my mouth in parables, I will announce what has lain hidden from the foundation of the world” (Matthew 13:35). On the surface, the parables appear simple, but they conceal divine truths from those who approach with indifference or pride. Yet for those who receive them in faith and prayerfully ponder them, the Holy Spirit opens the inner meaning. What was hidden from the beginning of creation is now disclosed—not to the wise and learned of this world, but to the humble of heart. In this way, the parables serve as a school of divine wisdom, inviting the soul to move beyond mere appearances into the depths of God's eternal plan.Reflect today on the hidden ways in which Christ is at work in your life. Are you attentive to His quiet growth within you? Do you nourish the seed of His presence through prayer and the Sacraments? Trust that, even in small beginnings, God is building His Kingdom—in you, through you, and for His greater glory.Most glorious King, You desire that Your Kingdom be born within our lives through the grace poured out by Your Passion, Death, and Resurrection. Come to me, Lord, and plant the seed of grace deep within my soul. Let it take root and grow, transforming me according to Your perfect will. Through me, expand Your Kingdom on earth, until the day we behold the fullness of Your eternal Kingdom in glory. Jesus, I trust in You.  Image: Parable of the Mustard Seed, 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.

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I'm seeing the Bible quite differently these days – it's coming into a new perspective and I'm seeing things even at my age that I've never seen before. I' seeing something in Matthew, that is so significant for the Church today. It's challenging me, and I hope it challenges you, to examine exactly what we actually believe – and do! In Matt 3:11 we find John the Baptist preaching repentance in the wilderness. It's the beginning of his ministry. He says to the crowds, 3:11, “I baptise you with water for repentance, but He that is coming after me is more powerful than I… He will baptise you with the Holy Ghost and Fire!” Then in Matt 3:13ff, Jesus comes from Galilee to be baptised in the Jordan by John. As He comes up out of the water, the Holy Spirit comes down on Him and a Voice from Heaven announces, “This is My Beloved Son.”  But Jesus does not commence His ministry straightaway; it struck me that, at this point, John is still the minister, the evangelist, not Jesus, and Jesus is led by the Spirit out into the wilderness to be tempted by the devil. Matt 4:1.  But then, by 4:12, Jesus hears that John has been put in prison, his ministry is ended, his work done. Jesus recognises this, leaves Nazareth where He grew up and moves to Capernaum by the Sea of Galilee, so that prophecy would be fulfilled that ‘the people by the sea that were in darkness have seen a great light'. And immediately, 4:17, Jesus starts His ministry and begins to preach – in POWER. To watch the YouTube version: https://youtu.be/1qsrqV9MP5k For more information on the Ministry of David Hathaway https://www.eurovision.org.uk 

Acts 1:6-11 NIV John 16:7 NIV Psalm 139:7 NIV Hebrews 4:14-16 NIV Ascension of Jesus: joy producing worship Jesus of Nazareth is still alive Jesus is alive and active Universally present and available Jesus is our Great High Priest Joyful purpose

We continue the Gospel of Mark's fast-moving account of the fascinating life of Jesus of Nazareth. Breathe Bible Audio CD available at https://amzn.to/3CPRa4x ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Breathe Bible podcast (LifeAudio Podcast Network, Salem Web Network). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to [a]ask alms from those who entered the temple; 3 who, seeing Peter and John about to go into the temple, asked for alms. 4 And fixing his eyes on him, with John, Peter said, "Look at us." 5 So he gave them his attention, expecting to receive something from them. 6 Then Peter said, "Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk." 7 And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. 8 So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God. 9 And all the people saw him walking and praising God. 10 Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.

In Episode 193, we explore John 7:25-31 and how expectations shape what we're able to see. The crowd in Jerusalem is divided in their response to Jesus. Some people are confused and dismissive: "Isn't this the man they're trying to kill? How could he be the Messiah?" They have a specific expectation of what the Messiah will look like, and Jesus doesn't fit it. Why? Because they expect the Messiah to "simply appear" with no known origin—to come from nowhere, fully formed, obviously divine. But Jesus comes from Nazareth. He has a family. He has a hometown. He's too ordinary to be the Messiah—at least, that's what their expectations tell them. So they dismiss Him. But then there's another group looking at the same Jesus and seeing something completely different. They see the miracles. They see the teaching. They see the signs. And they say: "Would you expect the Messiah to do more miraculous signs than this man has done?" Their expectations are shaped by what they're actually witnessing, not by what they think they should see. Through guided meditation, discover what Jesus says to the first group: "Yes, you know me, and you know where I come from. But I'm not here on my own. The one who sent me is true, and you don't know him." He's saying: You're right that you know my earthly origin. But you're missing the deeper truth. I come from God. I'm sent by God. Your expectations are too small. This episode explores how this principle applies to your life. We all come to Jesus with expectations. Some are shaped by Scripture. Some are shaped by our desires, our culture, our fears, our circumstances. And when Jesus doesn't match our expectations, we have a choice: we can dismiss Him, or we can expand our expectations. Maybe you expected Jesus to solve all your problems immediately. Maybe you expected Him to make you rich, famous, or comfortable. Maybe you expected Him to punish your enemies or validate your judgments. And when He doesn't, you're disappointed. But what if Jesus is better than what you expected? What if His way is wiser than your way? What if His timing is more perfect than your timing? What if His love is deeper than what you imagined? Learn how to examine your expectations of Jesus—where they come from and whether they're based on Scripture or on your own desires. Discover where Jesus has already surprised you by being better than you expected. Find the freedom that comes from releasing expectations that are too small and opening yourself to be surprised by who Jesus truly is and what He's actually doing in your life.

Sunday PM Sermon

“Deity of Christ” believers have claimed that Isaiah saw Jesus, the “second person of the Godhead”, in Isaiah's vision of God recorded in Isaiah 6. The deity-of-Christ claim is that when John wrote, “Isaiah said this because he saw his glory and spoke of him” (John 12:41) that when Isaiah saw God sitting on his throne in a vision, Isaiah saw Jesus.Did the prophet Isaiah, who claimed the God of Israel was the Father, claim to have seen God the Son and his glory?Or, was John claiming that "his glory" which Isaiah prophetically saw was the glory of the Servant of YHVH God?Resources: Written text of this podcast: https://landandbible.blogspot.com/2026/07/john-1237-45-john-does-not-claim-that.htmlBill Schlegel One God Report: https://www.youtube.com/@billschlegel1The Trinity is NOT Biblical: https://www.youtube.com/watch?v=T1VuvKEyB0gDeity of Christ Interpretations of Scripture Dishonor Jesus of Nazareth, the Christ: https://www.youtube.com/watch?v=R2VOKEvGqAwWhat About John 1? What John 1:1-4 Means: https://www.youtube.com/watch?v=Johyi-O-HxABill Schlegel blog: Land and Bible: https://landandbible.blogspot.com/

Bueno amigos llegó el momento de hablar de esta serie llena de interpretaciones bíblicas, mesías y demonios; pero en el contexto de bomberos. ¿Cómo así que a Samuel no le ofendió el Fan Service? ¿Qué opinión nos merece Shinra Jesús de Nazareth? ¿Por qué Arthur Boyle es una genialidad desde la creación de personajes? ¿Qué tan sorpresivo fue para nosotros la conexión entre Fire Force y Soul Eater? ¿Alguna vez Samuel había hecho una sección física así de larga? ¿Eduardo va a dejar de joder con cómo se siente el plasma? Todo esto y más en este capítulo ingernal de Geek Punch.

Jesus returns to Nazareth and reads from Isaiah in the synagogue. He says that this Scripture is fulfilled in their hearing, but the people reject Him. Join Pastor Daryl as he journeys through the entire Bible.Visit the radio station website.Subscribe to our YouTube channel.Subscribe to Pastor Daryl's daily devotional and listening plan.If you enjoy Simply the Bible, please give us a rating and leave a review wherever you listen to podcasts. That helps us a lot!Calvary Chapel Treasure Valley now meets Sunday mornings in a tent on our church property at 3853 E Lake Hazel Road in Meridian. For service times, online messages, and info on small groups meeting throughout the week, please visit our website at calvarytv.org.

Mike Mulligan and David Haugh were joined by Nazareth high school baseball coach, Lee Milano on what the Chicago White Sox are getting with selecting Landon Thome

In the third hour, Mike Mulligan and David Haugh talks about Munetaka Murakami on his global impact at the MLB All Star game. Later, Mully and Haugh were joined by Nazareth high school baseball coach, Lee Milano, who coach Landon Thome on what the Chicago White Sox are getting

This powerful message takes us into the heart of Peter's inaugural sermon on the day of Pentecost, revealing why the gospel demands our immediate attention. We discover that Christianity isn't just another religious philosophy or mystical experience—it's rooted in historical fact. The sermon unpacks Acts 2:14-21, where Peter quotes the prophet Joel to explain the miraculous outpouring of the Holy Spirit. What makes this moment so urgent? Four compelling reasons emerge: Christianity is historically verifiable, the new covenant has officially begun, judgment is coming, and salvation is promised to all who call upon the Lord's name. We're reminded that we're living in 'the last days'—not a distant future reality, but the final stage of redemptive history that began at Pentecost. This isn't meant to induce panic but to awaken us to the seriousness of our spiritual condition. The contrast between religious experience and historical truth is striking: C.S. Lewis himself struggled with Christianity until he realized that in Christ, 'myth became fact.' Unlike the cyclical dying and rising gods of ancient religions, Jesus of Nazareth was a real person who truly died and rose again, verified by hundreds of eyewitnesses. This reality gives Christianity an urgency that should permeate our daily lives, transforming how we view our time, our choices, and our eternal destiny.

Discover the profound spirituality of St. Charles de Foucauld in this episode of Teach Us to Pray, as Fr. Larry Kaufmann, C.Ss.R., explores the saint's journey from a life of privilege and military service to his humble, hidden existence as a hermit in the Sahara Desert. Through his inspiring story and his celebrated 'Prayer of Abandonment,' you will learn how to embrace a life of silent presence, radical humility, and brotherly love toward all, reflecting the hidden years of Jesus in Nazareth.

Introduction: Beware the Pious OnesIntroduction: Beware the Pious OnesMy dad used to warn me, "Be careful of the pious ones." That puzzled me for years. Piety should be about loving God, pursuing God. So why would anyone warn you to be careful of pious people? Then, I noticed that the most pious in Christ's day received His sharpest words. Christ warns the pious that they are shutting people out of the kingdom. In fact, in all their evangelistic zeal, they are only creating disciples of hell. That should make us pause and contemplate true piety.Acts 5 gives some insight into this problem. We discover that there are self-proclaimed pious people actively working against the work of Christ. So the real question is: how do we know what piety we're actually pursuing? The Community's Power (Acts 5:12–16)Word spreads about Ananias and Sapphira, and the healing of the disciples. The crowds do not discern the truth, but hold the apostles on some superstitious pedestal. They bring their sick to the disciples, hoping that at least a shadow will fall on the sick and bring healing. However, they don't want to get too close because people die in this community. The problem is that people look to the apostles for healing rather than to Christ. We have seen this with the crippled man. He clung to the apostles, and not his savior. The apostles made it very clear that the Lord brings healing. So, the Apostles continue to preach the gospel. Tragically, the crowd misses the point of the signs. The signs are not self-promoting signs that the false prophets use to promote their own significance. Christ warned his disciples about these false prophets before going to the cross (Mt. 24:24; Mk 13:22; Luke 21:8). No, these are signs that gave the prophets credibility and authenticity to confirm their message. It was not to compete with the message. Unfortunately, they would rather watch for a miracle than find their wholeness in Christ. It takes time to be progressively transformed by His word. This helps us see true piety versus false piety. True piety looks to our God. False piety looks to the tangible in this world. God's Power Play (Acts 5:17–26)The high priest and the Sadducees move against the apostles out of jealousy. The Sadducees deny the supernatural. They claim that there is no resurrection, no miracle, nothing supernatural. They believe that Scripture is an ethical handbook rather than the living and abiding Word of God that confers life. They are jealous that the Apostles are gaining traction. They cannot tolerate a movement built on a risen Christ. A movement with credible healings and miracles. The apostles' ministry is a radical existential threat to their power. So, they react by assuming that if you silence the messengers, then you silence the movement. So, they try to silence the apostles by locking them up in jail. An angel quietly opens the prison at night. There is no disturbance outside the prison, so the guards assume everything is fine. The Lord sends the apostles right back to the temple with a simple charge: go speak all the words of this Life. The next morning, the council sends for the prisoners and finds an empty locked cell. The word returns to the senate that the "prisoners" are already preaching at the temple. God dismantles the power play without raising his voice. The glorified and resurrected Jesus of Nazareth will be proclaimed. Who Really Holds the Power (Acts 5:27–42)The Apostles are escorted from the temple to the senate. The apostles are accused of trying to put "this man's blood" on them. Please keep in mind that this senate is the same group of people who once told Pilate, "his blood be on us." Peter's answer is direct: "We must obey God rather than men," and he pointedly calls God "the God of our fathers.” The Apostles are in the line of Abraham, Isaac, and Jacob because they embrace Christ. This means that the pious ones, who deny Christ, cannot claim the same historic identity. Where Pentecost's crowd was cut to the heart and repented, this council responds with rage.Gamaliel, a Pharisee, then offers a test: movements built on mere men collapse when their leader dies. This happened with Theudas. He rose up, and Rome executed him, silencing his mission. Judas the Galilean led a tax revolt, and Rome executed him, killing his movement. Two clear movements that were not from God rose up and died almost immediately. The movements had no power beyond the leaders. So, if the apostles are from God, there is no way that the Sanhedrin/council can stop it. However, if it is merely a man-made movement, then it will die. So, let history unfold. Praise be to God! We worship the same resurrected and ascended Christ that the Apostles proclaimed. The movement continues by the Lord's continued providence and care.Conclusion: True Piety Points Away From ItselfSo, how do we know if we're pursuing the right piety? Luke 18 answers it: the Pharisee's sin wasn't effort, it was trusting in his own righteousness. There's nothing wrong with looking back and thanking God for how he's sanctified us. However, when it becomes look how good I am, Christ has quietly left the stage. The Pharisees make their own disciples (Matthew 23:19). They are not making disciples of Christ, but disciples of their theology. When Christ gives the great commission, the disciples are commanded to teach and disciple in all that I have commanded you. True piety asks, “How do I glorify Christ?” It is the assurance that I only draw near to God because I am in Christ. He has lived, died, been raised, and ascended to glory. He rules me/us by His Spirit from heaven. True piety seeks to glorify Christ rather than self. That's the whole difference between the pious ones my dad warned me about and the true pious. May we distinguish true piety and desire to please our Lord, who has redeemed us. Then, I noticed whom Christ reserved his sharpest words for in the Gospels: the most pious people of his day. Christ warns the pious that they are shutting people out of the kingdom. In fact, in all their evangelistic zeal, they are only creating disciples of hell.Acts 5 gives some insight into this problem. We discover that there are self-proclaimed pious people actively working against the work of Christ. So the real question is: how do we know what piety we're actually pursuing?The Community's Power (Acts 5:12–16)The Apostles continue to minister the Lord's gospel. The problem is that people look to the apostles rather than to Christ. We have seen this with the crippled man. His attention was called to Christ as the crippled man clung to the apostles. It is the Lord's word that brings the healing.This is where we see the true piety versus the false piety. The true piety looks to our God. False piety looks to the tangible in this world.Word spreads about Ananias and Sapphira, and the healing of the disciples. The crowds do not discern the truth, but hold the apostles on some sort of a superstitious pedestal. They bring their sick to the disciples, hoping that at least a shadow would come into contact and bring healing. However, they don't want to get close because people die in this community.Tragically, they miss the point of the signs. The signs are not self-promoting signs like the false prophets who use the signs to promote their own significance. Christ warned his disciples about these false prophets before going to the cross (Mt. 24:24; Mk 13:22; Luke 21:8). No, these are signs that gave Moses credibility and authenticity before Pharaoh. Unfortunately, we see that the crowds are still the crowds who lurk rather than join. They would rather watch for a miracle rather than find their wholeness in Christ, being progressively transformed by His word.God's Power Play (Acts 5:17–26)The high priest and the Sadducees move against the apostles out of jealousy. The Sadducees deny the supernatural. They claim that there is no resurrection, no miracle, nothing supernatural. Scripture is an ethical handbook rather than the living and abiding Word of God that confers life.They are jealous that the Apostles are gaining traction. They really are not going to allow a movement built on a risen Christ. A movement with credible healings and miracles. This is not a competition for them, but a radical existential threat. Their existence is about to be completely undermined. So, they react by assuming if you silence the messengers, then you destroy the movement. They lock up the apostles in jail.An angel quietly opens the prison at night. There is no disturbance outside the prison, so the guards assume everything is fine. The Lord sends the apostles right back to the temple with a simple charge: go speak all the words of this Life. The next morning, the council sends for the prisoners and finds an empty locked cell. The word returns to the senate that the "prisoners" are already preaching at the temple. God dismantles the power play without raising his voice. His life message will go forth. The glorified and resurrected Jesus of Nazareth will be proclaimed.Who Really Holds the Power (Acts 5:27–42)The Apostles are escorted from the temple to the senate. The apostles are accused of trying to put "this man's blood" on them. Please keep in mind that this same group of people once told Pilate, "his blood be on us." Peter's answer is direct: "We must obey God rather than men," and he pointedly calls God "the God of our fathers.” The Apostles are in the line of Abraham, Isaac, and Jacob because they embrace Christ. This means that the pious ones, who deny Christ, cannot claim the same historic identity. Where Pentecost's crowd was cut to the heart and repented, this council responds with rage instead.Gamaliel, a Pharisee, then offers a test: movements built on mere men collapse when their leader dies. This happened with Theudas. He rose up, and Rome executed him, silencing his mission. Judas the Galilean led a tax revolt, and Rome executed him. His movement died. Two clear movements that were not from God. We know that because the movement died. It had no power beyond the leaders.So, if the apostles are from God, there is no way that they can stop it. If the movement is only in their power, then it will cease. So, let history unfold. Praise be to God! We worship the same resurrected and ascended Christ that the Apostles proclaimed. The movement continues by the Lord's continued providence and care.Conclusion: True Piety Points Away From ItselfSo, how do we know if we're pursuing the right piety? Luke 18 answers it: the Pharisee's sin wasn't effort, it was trusting in his own righteousness. There's nothing wrong with looking back and thanking God for how he's sanctified us. However, when it becomes look how good I am, Christ has quietly left the stage.The Pharisees make their own disciples (Matthew 23:19). They are not making disciples of Christ, but disciples of their theology. When Christ gives the great commission, the disciples are commanded to teach and disciple in all that I have commanded you.True piety asks, “How do I glorify Christ?” It is the assurance that I only draw near to God because I am in Christ. He has lived, died, been raised, and ascended to glory. He rules me/us by His Spirit from heaven. True piety seeks to glorify Christ rather than self. That's the whole difference between the pious ones my dad warned me about and the true pious. May we distinguish true piety and desire to please our Lord, who has redeemed us. Amen.

Consecration is about living your daily family life in union with Jesus, Mary, and Joseph, right in the middle of the mess. Summary What if your family life, in all its chaos and imperfection, could actually become holy?  This week on the Messy Family Podcast, we talk with Scott Smith about his book 33 Days to Consecration to the Holy Family. He shares how consecration isn't just a devotion, but a way of living "under one roof" with Jesus, Mary, and Joseph.  We dig into how this simple practice can protect your family, bring the spirit of Nazareth into your daily routine, and help you turn even your failures into moments of prayer.  If you've ever felt like you're falling short as a parent or struggling to lead your family spiritually, this conversation will meet you right where you are.   Join us and learn how small, faithful steps can transform your home from the inside out.   Key Takeaways Consecration to the Holy Family means entrusting your whole family life to Jesus, Mary, and Joseph together, not separately. It brings both protection and a "spirit of Nazareth" into your everyday routines and work. You can relate to the Holy Family in a personal way by imagining life with them and learning from their example. Parents lead this best by living it first, then passing it on to their kids through simple, authentic witness. You don't need to be perfect. Even your mistakes and imperfect prayers can be offered and become part of the journey.   Couple Discussion Questions How can we start a habit of prayer in our home today?  When you think about being in the home at Nazareth, what do Joseph and Mary look like?  How old is Jesus?  What are you doing with them?    Resources shopmercy.org

Hoy escucharemos al @padreabascal compartir su reflexión sobre el evangelio del día según San Mateo 10, 34-42.11, 1 Podcast producido por New Fire (@benewfire). Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The Gospel of John opens not in Bethlehem, not in Nazareth, not with Mary or Joseph, but in eternity past: “In the beginning was the Word.” John does not begin with the cradle, he begins with the Godhead. Matthew presents Jesus as King, Mark as Servant, Luke as the Son of man, but John presents Him as God manifest in the flesh. That is the battleground. Every cult, every false religion, every counterfeit Bible, and every antichrist spirit eventually attacks the deity of Jesus Christ. John answers them before they even speak: the Word was with God, and the Word was God.“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1 (KJB)On this episode of Rightly Dividing, John's Gospel is built around belief. The word “believe” appears again and again because John is pressing the reader toward a verdict. You are not allowed to casually admire Jesus in this book. You must decide who He is. Is He merely a teacher, prophet, healer, revolutionary, or religious example? John says no. He is the eternal Word, the Creator, the Light, the Lamb of God, the Bread of life, the Good Shepherd, the Resurrection, the Way, the Truth, and the Life. John strips away religious fog and brings the sinner face to face with the only Saviour God has provided. A verse-by-verse study through John should constantly point out how the book divides between light and darkness, belief and unbelief, life and death, truth and religious blindness. The Pharisees had Scripture, temple worship, priesthood, sacrifice, feast days, and religious authority — yet they rejected the very Messiah standing in front of them. That is one of John's sharpest warnings. Religion without the new birth is still darkness. Nicodemus was a master of Israel, but Jesus told him plainly, “Ye must be born again.” The woman at the well had a ruined past, but she received living water. The religious ruler needed regeneration just as much as the fallen Samaritan woman did. This is Part #3 in our verse-by-verse series of the Gospel of John.

Who is Jesus? Let’s unravel the truth, myth, legends and mysteries surrounding the historical person called Jesus, as we ask why he inspired such admiration, fervor, and devotion. Enjoy this ENCORE Presentation! Books by William Lane Craig available at https://amzn.to/3Vk3kaW Systematic Philosophical Theology by W. L. Craig at https://amzn.to/3JwAVft ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Mark's History of North America podcast: www.parthenonpodcast.com/history-of-north-america Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: In the Arena-The Debates and Lectures of William Lane Craig podcast (episode: Examining the Historical Jesus, 08dec2023). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting. See omnystudio.com/listener for privacy information.

We continue the Gospel of Mark's fast-moving account of the fascinating life of Jesus of Nazareth. Breathe Bible Audio CD available at https://amzn.to/3CPRa4x ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 X (twitter): https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Audio credits: Breathe Bible podcast (LifeAudio Podcast Network, Salem Web Network). Audio excerpts reproduced under the Fair Use (Fair Dealings) Legal Doctrine for purposes such as criticism, comment, teaching, education, scholarship, research and news reporting.See omnystudio.com/listener for privacy information.

Sunday PM Sermon

Rich Embury is back again with another flashback to the ’70s, ’80s, and ’90s rock and metal scene! Rock History, and Classics from Megadeth / Quiet Riot / Y&T / Suicidal Tendencies / Nazareth x2 / Cinderella / Helix (doubleshot) / Faster Pussycat / David Lee Roth / Ratt / The Sweet! This edition of Rich Embury's Power Hour aired initially LIVE on The Blitz 100.1 FM, KRFK Radio, Metal Crash Radio, Bulldogs Radio, Tripl3 Troubl3 Radio, Veckans Band Metal Radio, Rock On The Rise Radio, MetalRadioGR, NAR-Metal, Radio Infernale, Bloodstream Radio, Rock Nation, RockStar-Radio Underground, Earth Rock Radio, Whatever 68 Radio, KDUB Radio, CIA-Rock Radio, Rogue Rock Radio, Vibe Tunes Radio, Morning Wood Radio, Pirate Radio, Radio X (AU), Dark Haven Radio, Coming Home Well Radio (United By Service), Doc Rock's Metal Shop 101 Radio, CGCM Rock Radio, Stay Vintage Radio, RetroRock Radio, Northland Radio, Hard Rock Radio and Insane Realm Radio, Wednesday, July 8th, 2026. Secondary airings on Heavy Metal Radio, Digital Revolution Radio, Freekshow Radio, Ragebreed Radio, Metal World Web Radio, Radio Heavy Metal and more throughout the rest of the week. Megadeth – Symphony Of Destruction Quiet Riot – The Wild And The Young Y&T – Lipstick & Leather Suicidal Tendencies – Institutionalized Nazareth – Sunshine Cinderella – Coming Home Helix – You Keep Me Rockin’ Helix – Gimme Gimme Good Lovin’ Faster Pussycat – Bathroom Wall David Lee Roth – Yankee Rose Ratt – Over The Edge The Sweet – Action Nazareth – Turn On Your Receiver (Podcast Bonus Only) ——————————————————————————— SPONSORED BY FCK.FM MAGAZINE. A FREE online magazine! Features rock & heavy metal, FCKgirls, gaming, horror, interviews, artist spotlights, and much more! Visit and share now: https://fck.fm/magazine ——————————————————————————— Also available to subscribe, download, and listen at the following major podcast sites & apps (and more):Apple Podcasts / Amazon Music / Audible / Mixcloud / iHeart Radio / TuneIn Radio / Player FM / Podchaser / Jiosaavn / Deezer / Podbean / Castbox / Radio Public / Pocket Cast / Podcast Addict / Castro / Overcast / Getme.radio / PodcastRepublic / Podcast.app / PodcastGuru / Pandora / Podcast Index Please leave a review on your favourite podcast site above.

Every year, more than five million tourists visit Israel, many of them Christians retracing the footsteps of Jesus. With over two billion followers worldwide, Jesus Christ is regarded as one of the most influential figures in history. Yet one question continues to be asked: did Jesus really exist as a historical person?In this program, we'll investigate the historical evidence for His existence, asking whether the millions of pilgrims who journey to Bethlehem, Nazareth, Galilee, and Jerusalem's Via Dolorosa are following the path of a man who truly lived in this land 2,000 years ago.Beyond the pages of the New Testament, some of the earliest references to Jesus appear in the writings of Jewish and Roman historians. Their accounts have been preserved in ancient manuscripts discovered, studied, and authenticated by archaeologists and historians, providing an important independent witness to the events of the first century.By examining these remarkable historical sources, including who wrote them, when they were written, how their manuscripts survived, and what they reveal about Jesus, we ask whether these non-biblical records corroborate what the Bible tells us about His existence. Drawing on the documentary evidence left by ancient historians, we explore whether history itself confirms the man at the centre of the Christian faith.

I greet you in Jesus' precious name! It is Thursday morning, the 9th of July, 2026, and this is your friend, Angus Buchan, with a thought for today. We start in the Book of Deuteronomy 18:22: “when a prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the Lord has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.”Folks, I really want to say to you this morning, and I know men who have got a prophetic ministry, and they are very accurate, and they love the Lord, and you can see it in their conduct. They are men that you can trust, but we must be very careful. The Lord is warning us this morning, not to be misled by a presumptuous prophetic word. I have heard of people who have sold their homes and immigrated to another country because they felt that a prophetic word was spoken over them, only to find when they got to the other side that they had listened to a man who was speaking presumptuously. It was not the word. We really need to test the spirit. That is why it is so important to let the Holy Spirit give you His peace. Now, we go to the Gospel of John 1:44-45. Now this is a prophetic word: “Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.”Now that is a prophetic word you can believe. “We have found Him…” We need to use the Bible to confirm a prophetic word that has been spoken. If it is not in the Bible, I don't care who it is, you cannot believe it. It must be confirmed through the word of God, and that gives you security, that gives you peace, and that shows you the difference between a prophetic word and a false prophecy. If that word cannot be confirmed with God's Holy Word, do not listen or believe him. So I want to say to you today, don't be afraid, no, not at all. I have had many prophetic words spoken over my life and they have come to pass, but I have also had other words spoken over my life which I have cast aside because they are untrue and my spirit, the Spirit of God in me, does not witness with it. It is very, very important, especially for young people today.If God has not told you what to do, then don't do it. If God gives you a word, and then it is confirmed through somebody, sometimes a stranger, then you know it is not a coincidence, it is God. Have a wonderful day, Jesus bless you and goodbye.

Join us as we dig deeper into last Sunday's sermon from Pastor Gabe Kasper "The Gospel Increases" and hear from Amy Duncan and Nate Zuellig on "Bigger Table".   Digging Deeper Questions: When conflict arises how do you deal with it? Did you learn anything from this text on how to handle it better?    The early church was culturally diverse but united in mission, how might we better embody that in our congregation? our lives?    What is the aim of your life? Is it bringing peace?    Scripture Reading: Acts 6:1-15 1 Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. 2 And the twelve summoned the full number of the disciples and said, "It is not right that we should give up preaching the word of God to serve tables. 3 Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. 4 But we will devote ourselves to prayer and to the ministry of the word." 5 And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. 6 These they set before the apostles, and they prayed and laid their hands on them.   7 And the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests became obedient to the faith.   8 And Stephen, full of grace and power, was doing great wonders and signs among the people. 9 Then some of those who belonged to the synagogue of the Freedmen (as it was called), and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up and disputed with Stephen. 10 But they could not withstand the wisdom and the Spirit with which he was speaking. 11 Then they secretly instigated men who said, "We have heard him speak blasphemous words against Moses and God." 12 And they stirred up the people and the elders and the scribes, and they came upon him and seized him and brought him before the council, 13 and they set up false witnesses who said, "This man never ceases to speak words against this holy place and the law, 14 for we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs that Moses delivered to us." 15 And gazing at him, all who sat in the council saw that his face was like the face of an angel. Intro/Outro Song: "Only One" Nate Zuellig ULC Artist In Residence    "Bigger Table" Matt Maher CCLI Song # 7202727   CCLI License # 11254293

Albert Schweitzer (1875-1965) gives us one of the first historical treatments of the life of Jesus in his pioneering book (1906) that reviews all prior work on the question of the "historical Jesus" and points out how Jesus of Nazareth's image has changed with the times—while offering his own synopsis and interpretation in this seminal work of biblical criticism. Quest of the Historical Jesus by A. Schweitzer at https://amzn.to/4jwQoJm New Testament versions available at https://amzn.to/43KBXN9 ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Mark's video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's Books: https://amzn.to/3k8qrGM Audio Credit: The Quest of the Historical Jesus by Albert Schweitzer (LibriVox, read by JoeD).See omnystudio.com/listener for privacy information.

Join us on a journey to the Basilica della Santa Casa in Italy! Explore the miraculous legend of the Holy House of Nazareth, the iconic Black Madonna, and why millions of pilgrims visit today.

A sermon preached by Rev. Ginger E. Gaines-Cirelli with Foundry UMC, June 28, 2026, fifth Sunday after Pentecost. “We Know Who We Are” series. ​​​ Texts: Romans 6:3-11; Luke 24:28-35​​​​   Humans are storytelling creatures. Our stories help us understand who we are and how life works. They teach us how people have lived and thought and loved and struggled through the ages. They give us a framework for how to be in relationship. Humans are also ritual-making creatures. Just as the stories we tell shape our sense of identity and reality, so too rituals shape our actions and the way we embody our values. Every culture has stories that shape human imagination and understanding. Every culture has rituals that shape human desires and loyalties. While powerful, formative, and often positive, we know stories can be told in ways that distort truth and do harm. And rituals can include habits that are unhealthy or destructive to persons or communities. Consumerism tells a certain story and has its rituals. White Christian Nationalism tells a certain story and has its rituals. Political tribes tell their own stories and have their rituals. Social media…well… All these things and more tell us who we are and what matters most. Christians also tell a story and practice rituals—it's a story of God's grace, mercy, and liberating love. And the rituals? Water. Bread. Cup. A few weeks ago, as we began focusing on the United Methodist way of living the Christian story, we thought together about the means of grace and the practices that shape us. We reflected on how we are all being formed by something. The question is: What is forming us? What stories, rituals, and practices are shaping our imagination, our desires, and our values? The sacraments are among the primary ways God shapes us into the people we are called to be. And because these rituals are so familiar, it is easy to participate in them without ever stopping to ask what they mean. Why do we call themsacraments? What do United Methodists actually believe is happening when we baptize someone or come to the Lord's Table? These are important questions to ask. Because if we are going to know who we are, then we need to understand the practices that have formed Christians for centuries and the theology that stands behind them. Let's begin with the word sacrament itself. United Methodists define a sacrament as “an outward and visible sign of an inward and spiritual grace.” In other words, sacraments are the places where the invisible grace of God takes visible form. I could reasonably argue that, with that definition, every act of beauty, love, tenderness, and justice are sacramental acts. But the two liturgical sacraments recognized by our tradition are those Jesus specifically commanded his followers to practice in the stories recorded in scripture: baptism and communion. Here again, our rituals are embedded in our stories and our stories are embedded in our rituals. Stories and rituals belong together. In many cultures, stories are not merely told. They are enacted. Danced. Sung. The story becomes part of the people through repeated actions that connect memory to the body. Christians do something similar. We do not merely tell the story of God's grace.We enact it. We embody it. In baptism, we tell not just one story, but many: the story of dying and rising with Christ, of being washed by grace and mercy, and of being claimed and named as God's beloved and part of the Body of Christ. The beauty of sacrament is that it can hold multiple meanings at once. And we don't simply talk about those things. We pour water. We listen for the sound of the flow. We feel the water on our skin. In communion, we tell the stories of Christ's sacrificial, self-giving love, of God's provision and faithfulness; we reaffirm the story of God's mercy—of forgiveness, reconciliation, and belonging. But we do not simply describe those things. We break bread. We share the cup. The story is embedded in these rituals. The rituals carry the story. And over time, the story carried by the ritual shapes the people who practice it. One United Methodist resource describes the sacraments as God's “show and tell.” I love that image. If you've ever watched a child during show and tell, you know that simply describing something isn't the same as holding it in your hands. God doesn't simply tell us that grace is real. God shows us. Think about it: God showed us by drawing near in flesh, in Jesus of Nazareth. Andthat is just the most extraordinary way God has revealed a willingness to work through physical things. The God who came to us in a body still meets us through tangible signs: Water. Bread. Cup. So let's linger with some of the stories our sacraments tell. First, baptism tells the story of grace that comes before our response. In many churches, baptism is understood primarily as a public declaration of faith—as a person's decision to accept God's love and to follow Christ. There is truth in that. But United Methodists begin somewhere else. We begin with God's action. Before we choose God, God chooses us. Before we respond to grace, grace is already at work in our lives. Before we seek God, God is seeking us. That conviction lies behind one of the practices that often raises questions: infant baptism. Why do we baptize babies who cannot yet profess faith for themselves?Because baptism is first and foremost a story about God's grace, not our achievement. It is a visible reminder that grace comes first. Before a child can speak a word, God has already spoken a word over them: Beloved. Of course, each person must eventually respond to God's grace for themselves. But regardless of age, baptism reminds us that the first move always belongs to God. Baptism also tells the story of belonging—to God and to one another. In baptism, God claims me. And God joins us. When we baptize someone, we are not simply celebrating an individual spiritual experience or handing someone a ticket to heaven. We are welcoming a new member into the Body of Christ. That is why the congregation makes promises. We promise to nurture, encourage, teach, pray, and journey alongside one another. Baptism tells us who we are—beloved children of God. And baptism tells us who we are together—a people, a community, a body, a family bound together by grace and by a shared story. Baptism also tells the stories of forgiveness and liberation. The waters are a sign of God's mercy and cleansing, assuring us that nothing we have done or will do lies beyond God's capacity to forgive, that we are not bound to the worst things in our past or present, but freed for better things in our future. And the waters tell yet another story. Paul tells us in Romans that in baptism we are united with Christ in his death and resurrection. We die to an old way of being.We are raised into new life. Baptism is not simply about where we have been. It is about who we are becoming. It's about claiming the freedom and power God gives us to live a new kind of life. So baptism is the sacrament that initiates us into the Christian life both as persons and community. And Communion is the sacrament that nourishes us along the wayand continually reconnects us to Christ, to one another, and to our neighbors. We call it the Lord's Supper because Christ is the host. We call it Holy Communion because we are united with God and one another. We call it Eucharist (from the Greek word for thanksgiving) because it is an act of thanksgiving. But perhaps the most important thing to understand is that communion is more than remembering a dead prophet. It is being present with a living Christ. Certainly, we remember Jesus at the table. But United Methodists believe something more is happening—that communion is more than merely symbolic. We believe Christ is truly present. We call it a holy mystery precisely because we don't claim to fully understand how. But we trust that Christ meets us here and offers grace through the sacramental meal. Once again, as with Baptism, the sacrament is both personal and communal. At thetable Christ invites, forgives, and nourishes me. At the table Christ forms, nourishes, and sends us. Personally, we come seeking grace, forgiveness, strength, comfort, courage, and renewal. But communion is never merely about “me and Jesus.” Paul reminds us in 1 Corinthians 10 that because there is one bread, we who are many are one body. At the table we practice belonging to one another. We remember that our lives are bound together. We learn gratitude, humility, reconciliation, and love. The table does not simply feed individuals. It forms a community. This conviction also helps explain why United Methodists practice an open table.You do not have to be a member of this church, or a United Methodist, or to have everything figured out, or even to be baptized. The invitation belongs to Christ our host. And because grace comes before worthiness, Christ's table remains open. I will never forget the moment when a committed atheist who had been attendingthe congregation I served with her fiancé for more than a year, presented herself in line to receive the elements saying, “I have no idea why I am here, but I just felt that I needed to come.” People might encounter Christ for the first time in the midst of the gathered Body of Christ around the Table. Because sometimes people are moved to respond before they have language for what is happening. Sometimes grace reaches us before we understand it. John Wesley strongly encouraged frequent communion because he believed it was one of God's most powerful means of grace. Early American Methodists often received communion only quarterly because circuit-riding preachers and ordained elders were scarce. What began as necessity became habit. The church I grew up in still practiced quarterly communion! But in recent decades we have reclaimed Wesley's conviction that we need all the sacramental grace we can get! And so we return again and again to water, bread, and cup. Simple, ordinary things.Yet through them the story of God's grace is told, embodied, and practiced.Through them God reminds us who we are. Through them God reminds us whose we are. And through them God continues to shape us—both as individuals and as a community—into the likeness of Christ. Because over time, the stories embodied in our rituals become the lives we learn to lead. Thanks be to God. Thanks be to God.

ACTS 3:1-12 - SILVER AND GOLD HAVE WE NOT - BRIAN SUMNER - 2026ACTS 3:1 "Now Peter and John went up together to the temple at the hour of prayer, the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms from those who entered the temple; 3 who, seeing Peter and John about to go into the temple, asked for alms. 4 And fixing his eyes on him, with John, Peter said, “Look at us.” 5 So he gave them his attention, expecting to receive something from them. 6 Then Peter said, “Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk.” 7 And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. 8 So he, leaping up, stood and walked and entered the temple with them—walking, leaping, and praising God. 9 And all the people saw him walking and praising God. 10 Then they knew that it was he who sat begging alms at the Beautiful Gate of the temple; and they were filled with wonder and amazement at what had happened to him.Preaching in Solomon's Portico11 Now as the lame man who was healed held on to Peter and John, all the people ran together to them in the porch which is called Solomon's, greatly amazed. 12 So when Peter saw it, he responded to the people: “Men of Israel, why do you marvel at this? Or why look so intently at us, as though by our own power or godliness we had made this man walk?"To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSUMNEROFFICIALTo listen to Brians Podcast, click below.https://podcasts.apple.com/us/podcast...Purchase Brians Marriage book at https://www.amazon.com/Never-Fails-Da...Brian is a full time "Urban Missionary" both locally and internationally with a focus on MISSIONS - MARRIAGES - MINISTRY. Since coming to faith in 2004 doors continued opening locally and internationally to do more and more ministry with a focus on Evangelism, Outreach Missions, Marriage, Counsel, Schools, Festivals, Conferences and the like.  Everything about this ministry is made possible because of people personally partnering through the non profit. God Bless and thank you. †Support the showSUPPORT THE SHOW

The Gospel of John opens not in Bethlehem, not in Nazareth, not with Mary or Joseph, but in eternity past: “In the beginning was the Word.” John does not begin with the cradle, he begins with the Godhead. Matthew presents Jesus as King, Mark as Servant, Luke as the Son of man, but John presents Him as God manifest in the flesh. That is the battleground. Every cult, every false religion, every counterfeit Bible, and every antichrist spirit eventually attacks the deity of Jesus Christ. John answers them before they even speak: the Word was with God, and the Word was God.“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1 (KJB)On this episode of Rightly Dividing, John's Gospel is built around belief. The word “believe” appears again and again because John is pressing the reader toward a verdict. You are not allowed to casually admire Jesus in this book. You must decide who He is. Is He merely a teacher, prophet, healer, revolutionary, or religious example? John says no. He is the eternal Word, the Creator, the Light, the Lamb of God, the Bread of life, the Good Shepherd, the Resurrection, the Way, the Truth, and the Life. John strips away religious fog and brings the sinner face to face with the only Saviour God has provided. A verse-by-verse study through John should constantly point out how the book divides between light and darkness, belief and unbelief, life and death, truth and religious blindness. The Pharisees had Scripture, temple worship, priesthood, sacrifice, feast days, and religious authority — yet they rejected the very Messiah standing in front of them. That is one of John's sharpest warnings. Religion without the new birth is still darkness. Nicodemus was a master of Israel, but Jesus told him plainly, “Ye must be born again.” The woman at the well had a ruined past, but she received living water. The religious ruler needed regeneration just as much as the fallen Samaritan woman did. This is Part #2 in our verse-by-verse series of the Gospel of John.

Sunday, 5 July 2026   Then Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. Matthew 21:12   “And He entered, the ‘Jesus', into the ‘temple, the God', and He ejected all those selling and buying in the temple. And the ‘tables, the coin dealers' He overturned, and the ‘benches, those selling' the doves.” (CG)   In the previous verse, the multitudes informed those in the city that it was Jesus from Nazareth of Galilee, whom they were praising. After having entered the city, it next says, “And He entered, the ‘Jesus', into the ‘temple, the God'.”   Some manuscripts leave off the article before Jesus. They also leave out the words “the God.” The timeline in Mark is different but not irreconcilable. Matthew skips some of what Mark says. Mark places what Jesus will do in the temple on the next day (see Mark 11:11-15).   Matthew is thus making a categorical analysis, while Mark is following a chronological path for his narrative. Understanding this, the accounts do not contradict. The focus is different. Having entered the temple, Matthew continues, saying, “and He ejected all those selling and buying in the temple.”   It is generally accepted that this was in what is known as the Court of the Gentiles. To get a sense of the layout of the temple complex, its size, what went on there, etc., refer to Albert Barnes' lengthy commentary. In short, the Court of the Gentiles was being used as a place of marketing of animals, currency exchange, etc.   The law prescribed that certain sacrifices be made by those who came for the feast days. These animals had to be spotless, meaning without defect. Rather than bringing their own from a distance, a market was set up where such animals could be purchased.   Likewise, there would be various currencies brought in by the pilgrims. In order to make purchases, however, there would be money exchangers who would trade those units of money for the temple currency known as shekels. This had become a great business where exalted rates for “spotless” approved animals could be made. Also, there would be surcharges for the exchange of money.   Because of this, the priests could make a lot of money from this process. However, this type of business should not have been conducted in the Court of the Gentiles. Any transactions for religious services should have been outside of the temple complex.   For convenience and certainly for control over the process, the priests had taken the area where the nations could come before the Lord, and they had essentially turned it into a Walmart. As such, Matthew next says, “And the ‘tables, the coin-dealers' He overturned.”   The kollubistes, coin-dealer, is first seen here. It is believed to be akin to kollourion, eye salve, found in Revelation 3:18. These are the money exchangers who possessed the temple shekels and sold them to those with the standard money of those who came.   A second new word is katastrephó, to turn upside down. It is only seen here and in the comparable passage found in Mark 11:15. Jesus, seeing the greed and irreligious nature of what was occurring right in the House of God, took charge and dumped their tables over. Matthew also notes, “and the ‘benches, those selling' the doves.”   A third new word is now seen, kathedra, a bench. It is derived from kata, down against, and hedraios, to be sedentary, settled, etc. Thus, it is a place where someone plants himself for work, exercising authority (as in Matthew 23:2), etc.   One can see the etymological root of the cathedra, the bishop's chair, found in Roman Catholicism. That leads to the thought of the cathedral. The irony of calling the Roman Catholic bishop's seat a cathedra when its three uses in Scripture are noted in a negative light is evident.   Life application: At what point a church passes the line from a place of instruction, worship, and glorification of God to a place like what the temple in Jerusalem had become is debatable.   Everyone wants to think that their way is acceptable, and it is those on the other side of some unseen line who have departed from what is right and proper. But whatever is done in a church setting should be looked at carefully to determine if it is holding fast to the main points of what a church is for.   If the focus is on the music, such as weekly concerts to motivate emotion, that church has become a “me” centered body because people are going for the purpose of being personally motivated.   If the focus is on receiving a blessing based on what one gives, the same is true. The church has become a supposed conduit for people to prosper materially. Such examples are not what church is for. Rather, we are to learn about God, worship Him for the sake of His glory, and fellowship with others, building them up and engaging with them as people who will be spending eternity together in God's presence.   Take time to evaluate why you are going to church and what you think you are getting out of it. In doing this, you may be able to adjust your priorities so that they more perfectly align with honoring God.   Lord God, help us to focus on You and Your glory in all we do. Forgive us when we make this life about ourselves. We have needs, hopes, and desires, but we should always place them after our devotion to You. This life is temporary. What You have given us in the life to come is eternal. Help us to remember this. Amen.

FAITH IS LIBERATING! 7/5/26 Susan Allen Luke 4:16 KJV  And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17 And there was delivered unto him the book of the prophet Esaias. And when […]

The Face of an Angel Acts 6 by William Klock I hate doing administration stuff.  I'm really glad that John handles our finances so well and makes sure all our bills get paid.  I don't like filling out annual parish reports and get annoyed when I have fill out one for ACNA and another for the REC.  Why can't they just ask the same questions and share the information?  Our church register is stuffed with Post-It notes going back five or six years so I know what to enter in it whenever I eventually get around to sitting down to make all the entries for baptisms, deaths, weddings, membership, and all of that.  And I wonder if Peter had his own First Century Post-It note system for dealing with the dreaded admin work that was perpetually threatening to cut in on his preaching and praying.  Because that's what we come to in Acts 6.  The church has been growing quickly.  There's something like 5,000 Christians in Jerusalem.  We don't know how they were organised.  We know that the apostles and presumable some others regularly spent time in the temple.  But they met together in their homes.  Were they divided into what we might think of as “churches” or “parishes” with an apostle or two overseeing each—or maybe each apostle overseeing two or three groups?  We don't know.  But what we do know is that the twelve apostles were overseeing everything.  They were preaching, they were teaching, they were praying, they were pastoring, they were making sure everyone's needs were met.  And it got to be too much, even for twelve of them.  I get that.  I have a friend who pastors a Baptist church of about 950.  They figured out thirty years ago that they need one elder to every hundred people or so in order to pastor well.  In Acts we're talking at least 500 church members per apostle.  People started falling through the cracks and complaining.  Look at Acts 6.  [Page 1086 in the pew Bibles.] “Now, in those days when the disciples were increasing in number, the ‘Hellenists' raised a dispute with the ‘Hebrews' because their widows were being overlooked in the daily distribution of food.” As we've seen in Chapters 2 and 4, these first Christians were very aware that they belonged to a new family and they lived accordingly.  They were the beginnings of Gods new Israel.  The Spirit had filled them with love for each other—the kind of love that torah had always envisioned for the people of Israel—and so they began to live it out.  They fellowshipped with each other.  They shared meals together as Jesus' family and they shared with their brothers and sisters who were in need.  They weren't just overflowing with the love and mercy of Jesus; despite most of them having little, as a people they were overflowing with generosity and abundance. And there were plenty who were truly in need.  Widows would normally be looked after by their own family, but when people joined the church—just as in some parts of the world today—it meant being cut off from their families and the support they once had.  The church suddenly found itself providing for a large number of widows.  Maybe it was a language barrier or maybe it has something to do with social connections, but the Hellenists—the Greek-speaking widows—the ones who had come to Jerusalem from the great Jewish diaspora—they were falling through the cracks.  It surely wasn't deliberate.  It was growing pains.  The sheer scope of the church's charity work had become too much for the twelve to handle efficiently.  So the Greek-speaking members of the church take up their cause with the apostles.  The fact that their fellow “Hellenist' believers take up their cause with the apostles, suggests it was a language problem.  Maybe these widows didn't know how or when to ask for food or where to get it and there were simply so church members, that the apostles were no longer able to know the personal needs of everyone.  Whatever the case, the apostles realise they have to do something.  Luke goes on: “So the twelve called the full number of disciples together.  ‘Listen,' they said, ‘It wouldn't be right for us to leave the word of God to serve tables. So Brothers, choose seven men from amongst yourselves who are well spoken of and filled with the Spirit and wisdom.  We will put them in charge of what needs to be done in this matter.  We will continue to pay attention to prayer and to the ministry of the word.” The apostles knew what their primary calling was.  It was to study and to teach and to preach the word and to pray.  Sure, they could do some other things.  But when those other things became so big that it meant taking significant time away from their ministry of the word and their time in prayer, well, it was time for the church as a whole to pick up the slack.  To sort of quote Paul: God gave some to be apostles and other to—well—to fill the other multitude of roles that need filling in the church.  Some are eyes and ears and mouths, others are hands and feet and finger and toes.  The body needs them all.  And this was common sense.  But it also—and I think Luke deliberately frames it this way—it had precedent in Israel's own story.  Think of Israel in the beginning, in the wilderness, just delivered from Egypt, and Moses trying to rule over a thousand and thousands of people and feeling totally overwhelmed.  Luke wants us to see the fledgling church as the new Israel and so he shows us the apostles in the position of Moses.  It's time to choose some well-respected men from amongst the people to help.  Verse 5: “The whole gathering was pleased with what they said.  They chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus (a proselyte from Antioch).  They presented them before the apostles, and having prayed, they laid their hands on them.” It's worth noting: the seven names are Greek names.  One of these men was even a proselyte, meaning he was a gentile who had converted to Judaism and was now a Christian.  Presumably the seven were meant to serve the whole church, but the church chose seven men who were especially able to help with the problem at hand: the Greek-speaking widows.  So the church elects these men, brings them before the apostles for their approval, prays for them, and then it's the church that lays hands on them.  Now, almost every English translation says that it was the apostles that laid hands on these seven, but the Greek text doesn't really bear that out.  It says they, the church, elected the men and brought them to the apostles and there's absolutely nothing in the text that indicates a change of subject before Luke says that “they” laid hands on the men.  The church—probably a representative few—laid hands on the seven, not the apostles. And when we look at what was involved, it suggests even more that it was the church doing the laying on of hands.  There are several words in Hebrew that, in English, all get sort of generically translated as “to lay hands”, but the Hebrew behind the idea here, has the sense of pressing down on something—as if you're sharing or transferring something of yourself to another: your sins to a the scape goat, or the people of Irael “pressing down on” the Levites who will represent them and fill in for their firstborn sons, or Moses pressing his hands down on Joshua and making him his representative and successor.  Remember, the whole point of this is that the apostles knew “serving tables” wasn't their job.  Their job was word and prayer.  It was the job of the wider church to look after the welfare of each other and so it's appropriate that the church not only elects these seven men, but also “ordains” them, if you will. And what were the seven?  Traditionally we've called them deacons.  Deacon comes from the Greek word to serve—in this case to serve (διακονεῖν) tables, which is symbolic of making sure the widows get their charity.  But otherwise, what we see these men doing doesn't look all that much like what we see deacons doing later in the New Testament.  In fact, when the apostles talk about “serving tables”, there's a probably a word play there—“tables” is a banking or accounting term, not just a word for a literal table—that suggests that what these men were really doing was overseeing, administering the distribution of food and, more broadly, the resources of the church.  And if that was the case, they look a lot more like bishops.  I could be wrong, but what I would tentatively suggest, is that these seven men were the first men to be appointed to pastoral office in the church, before that role had split into bishops on the one hand and deacons on the other.  I think these guys were, more or less, both proto-deacons and proto-bishops.  And while their primary duty was to oversee the church's charity, the church chose them because they were full of the Spirit.  And in Acts, what that means is that they were bold and unafraid proclaimers of the good news about Jesus. So, writes Luke in verse 7, because of the apostles could now be devoted to the word to prayer and because these seven men were now ordained to ensure the church was being what the church is supposed to be, “The word of God increased and the number of disciples in Jerusalem multiplied greatly.  This included a large crowd of priests who became obedient to the faith.”  Brothers and Sisters, when the church—the people and the leaders—are boldly proclaiming the word of God and are diligent in prayer, God will multiply it.  We might miss it, but Luke makes the point: It's not us.  We don't grow the church.  It's God.  The power lies with him.  We need to trust his word and we need to proclaim it.  We need to pray and entrust our ministry to him.  Not gimmicks, not money, not all the other things churches often do to try to make themselves effective.  Just preach God's word and pray.  He'll bring fruit from it.  And be patient, because God works on his own schedule, not ours.  And, we might miss it: Luke makes a point of telling us a significant new step in the church's growth: now it's attracted a crowd of priests.  And that would not have gone unnoticed by the leaders of the temple.  Luke doesn't say anything here, but this means the Jewish leaders are getting more concerned, getting more angry, becoming more inclined to violent action. But, first, Stephen's story.  Look at verse 8: “Stephen was filled with grace and power and performed great signs and wonders amongst the people.  But some from the Freemen's Synagogue, as it was named, and from Cyrene, Alexandria, Cilicia, and Asia stood up and disputed with Stephen.  They could not, however resist the wisdom and the spirit with which he spoke.”  Stephen preached in the gospel in the synagogues.  And here's the thing.  Luke makes a point of saying that Stephen wasn't just full of power; he was also full of grace.  We've all heard people speak who are full of power, but are short on grace.  They can be jerks.  Maybe they're right, but just the way they speak makes people angry.  But that's not Stephen.  He's speaking with great grace.  But the folks listening still aren't having any of it.  Not that Palestinian Jews were any more receptive, but Luke kind of gives the sense that maybe these folks—they're all hellenised, diaspora Jews like Stephen—maybe they're overly defensive of their Jewish heritage because they feel deficient in some way for not being Palestinian Jews.  Whatever their motivation, they're angry with what he says and they get even angrier because they couldn't resist him.  And then they get even angrier—we've all seent his happen—they're even angrier, because he's not angry in response. He's full of grace  They couldn't refute what he was saying.  But rather than concede, they dig in and at that point there's only one thing left to do: they make false accusation of blasphemy.  Verse 11: “Then they put up men to say, ‘We heard this man speaking blasphemous words against Moses and against God.'  They aroused the people, the elders, and the scribes.  They set upon him, seized him, and took him in front of the assembly.  They set up false witnesses to say, ‘This man never stops speaking words against this holy place and the law.  We heard him say that this Jesus of Nazareth will destroy this place and change the customs which Moses handed down to us.'  Everyone who was sitting in the assembly looked hard at Stephen.  They all saw that his face was like the face of an angel.” It sounds a lot like the accusations against Jesus, when he was accused of saying he would destroy the temple and rebuilt it in three day.  Of course, yes, he said that, but his point was that God was doing something new, that God was about to fulfil his promises, and that God would establish a new temple in which he would come to dwell with his people.  But the Jewish elders didn't hear it that way, not because Jesus wasn't clear, but because they couldn't accept that God was fulfilling his promises through Jesus.  If Jesus was the Messiah, he was doing it all wrong, at least so far as they were concerned.  He couldn't be the one. And now exactly the same thing is happening to Stephen.  We don't have his words, but based on the false accusations against him as well as his defence that will follow in Chapter 7, we have a pretty good idea what he was saying and it was closely related to what Jesus had said.  Just like Jesus, just like Peter, just like the preaching we see through Acts, Stephen told the story of God and his people and how it leads to Jesus. There were four things that were all-important for the Jews and that marked out their identity.  There was the temple; the torah or law; the land of Israel itself and especially Jerusalem, where the temple was; and there was their ethnic identity as Jews—the sons and daughters of Abraham, delivered by God from Egypt when Moses led them through the Red Sea to Mt. Sinai.  Those things marked them out as God's people.  Those things marked them out as separated, as different from the pagan peoples and nations around them.  Compromise those things, and you'd be sliding down a slippery slope into the same idolatry that had got their ancestors exiled to Babylon.  So when Stephen spoke, as any of the Christians would have, about God establishing a new temple or about Jesus fulfilling torah, out came the angry charges of blasphemy. But those first Christians—just like Jesus—were never attacking the temple or the law.  The problem was that Israel—despite knowing her own story so well and so thoroughly—had forgotten where it was going and then failed to recognise how Jesus was bringing it to its climax.  When Jesus or when Peter or when Stephen said that God was doing a new thing, what people like the priests and the scribes, the Pharisees and the Sadducees, people like Saul of Tarsus heard was that these Jesus people were saying was the law and the temple were bad. What Stephen (like Jesus and Peter before him) was trying to say is that the word of God tells a story and that this story was moving forward and, as it moved forward, new things would happen.  This didn't mean that the old things that had happened were bad.  Just the opposite!  They were good.  They were necessary to get the story to the point it's at now.  Imagine you take a trip to Montreal.  First you drive your car to Nanaimo to get to the ferry, then you take the ferry to Horseshoe Bay, then you get off the ferry and get on a bus that takes you downtown, where you take SkyTrain to the airport, where you finally board an airplane that flies you across the country.  The fact that you left your car parked in Nanaimo to get on a ferry or that you left Skytrain to get on an airplane or even that you stopped travelling once you arrived in Montreal, none of that means that the car or the ferry or the bus or the airplane or even the trip itself was bad.  You couldn't get where you are without them!  And, just so, God gave Israel the law.  God gave Israel the temple.  And they were good things.  They were necessary things.  They were gracious things.  They were things that prepared the people for and brought them to the part of the story where Jesus became a part of it. But they tuned this part out.  Some modern Christians do the same.  I'm not sure where it comes from.  Maybe it comes from listening to Luther with only one ear.  But we get the idea that the old covenant was a bad thing.  People will get the wrong idea that the old covenant was about being saved by works and that's why Israel refused Jesus, who came to offer salvation by grace.  A thousand time, no.  If that's what Stephen had been saying, the Jews would have been right to be angry with him, because he would have been wrong.  The status of God's people has never been because of works; it has always been because of grace.  That's part of how the old covenant prepared people and led them to the part of the story where Jesus enters. Other times we just ignore God's story altogether and try to write our own.  But what's often even more dangerous is when we know God's story to a point, but then we lock it down and refuse to let him take it in a new direction.  We do that.  And that's what these folks mad at Stephen are doing.  Jesus just couldn't be where the story they knew was heading; instead, Jesus became a threat to their version of the story. And yet Stephen persisted.  Even as they dragged him before the Sanhedrin with a slate of false witnesses against him.  And think about that.  They're convinced they're in the right.  They're convinced that they represent God and everything that is good and right and true.  They think they're the heaven on earth people.  And yet what do that they do in response to his preaching?  They lie. By their actions they condemn themselves.  And in contrast stands Stephen.  For all his speaking with power, he's full of grace.  And as he stands before the Sanhedrim, as false witness after false witness testified against him, the Spirit, God, transforms—almost transfigures him—to the point that the whole assembly is left staring at him.  Luke says his face became like the face of an angel. As far as literal appearance, I don't know what that means.  But the important thing is that everyone recognised what was happening and in that moment, the Spirit revealed Stephen—and along with him the church—for what he, what they, what we really are: In that moment Stephen was revealed as the face of Jesus' heaven on earth people.  He was actively part of the church living out heaven on earth.  He was preaching the good news about Jesus and he is the fulfilment of God's promise to bring heaven and earth back together.  And in the middle of this controversy, in the middle of the false accusations, in the middle of these men who, despite all the evidence, were digging in their heels and refusing to accept the message about Jesus, refusing to let God lead the story they new so well in a new direction, God himself vindicated Stephen and made him a manifestation of heaven on earth.  Stephen was full of the Spirit, a little temple in miniature full of God's presence.  As if the shekinah—the cloud of glory visibly representing God's presence that had been missing from the temple ever since Israel's exile—suddenly became present with Stephen.  God announcing: “In this man, in this people, through my son, in this gospel I am fulfilling my promises.  Listen to him.” Brothers and Sisters, this should be a picture of us.  The bit where Stephen was transfigured and looked like an angel—whatever that means—that was unique.  But the rest of it, that ought to be us.  A people committed to be a covenant family, not just overflowing with talk of love and grace and mercy, but a family of people where love and grace and mercy are abundant in real, practical ways.  A family where we make a point of doing what needs doing to make sure that nothing gets in the way of that love and grace and mercy.  We ought to be a people of word and of prayer who are bold for the gospel, because we know that the power lies not with us, but with God.  His word, not ours, brings life.  His Spirit has the power to renew minds and regenerate hearts.  And so we pray, entrusting ourselves and our ministry to him and we proclaim not our word, but his.  We tell the story that leads the world to Jesus.  And if we're doing all these things, that word, that story will have power, but our telling of it will also be full of grace. The world, the flesh, and the devil will do their worst.  People will dig in their heels.  People will tell lies about us and about the story and the good news we proclaim.  People may even violently persecute us one day.  But remember: It's all of grace.  The story that leads us through the law and the prophets, through torah and temple, is all about the grace of God towards rebellious sinners, and so is the story that leads to forgiveness and life with God, the story that leads us to Jesus and the Spirit and eventually to the New Jerusalem.  Brothers and Sisters, it's all of grace.  Live the story of God's grace and the light of heaven will permeate the church.  Proclaim the story of God's grace, and that light will being to permeate the world. Let's pray: Lord, fill us with your grace.  And don't just fill us with it; ensure that we're ever and always overwhelmed by the knowledge and understanding of your grace, so that we will live it out in practical terms as your church and so that we will go out with boldness to proclaim your good news, not to win arguments, but make your grace known.  Through Jesus we pray.  Amen.

Saturday, 4 July 2026   So the multitudes said, “This is Jesus, the prophet from Nazareth of Galilee.”  Matthew 21:11   “The ‘also crowds', they said, ‘This, He is the prophet, Jesus, the ‘from Nazareth, the Galilee'.'” (CG)   In the previous verse, when Jesus had come into Jerusalem, the people asked who He was. In response, “The ‘also crowds', they said, ‘This, He is the Prophet, Jesus.'”   This response can be taken in a couple of ways. The first is that they are claiming Jesus is the fulfillment of Moses' words –   “And the Lord said to me: ‘What they have spoken is good. 18 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. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.'” Deuteronomy 18:17-19   This was understood to be a particular prophet who would come in the future, not merely one of a line of prophets. In fact, in John's gospel, that this is a particular individual is made perfectly clear –   “Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?' 20 He confessed, and did not deny, but confessed, ‘I am not the Christ.' 21 And they asked him, ‘What then? Are you Elijah?' He said, ‘I am not.' ‘Are you the Prophet?' And he answered, ‘No.'” John 1:19-21   The other option is that the words “the Prophet” refer to one of the many prophets who had arisen since the time of Moses, such as Samuel, Gad, Daniel, Jeremiah, etc. Thus, the people would be speaking in general terms. Based on His being hailed as the Messiah with the quoting of Psalm 118, the former option seems likely, but it is debatable. Along with being noted as the Prophet, it next says, “the ‘from Nazareth, the Galilee'.”   Jesus (Yeshua) was a common name at the time. To ensure He was identified more fully, the area where He was raised and performed so many miracles is affixed to His identity. The stories of great miracles being performed in the area of the Galilee would have permeated the collective conscience of the people.   Life application: To this day, it is debated who Jesus is. Islam has Him in a list of prophets leading to Muhammad. They deny His deity, and they deny that He was killed or crucified. Instead, they teach that He was raised bodily to heaven, protecting Him from death.   Mormons teach that Jesus was a man who became a god. Liberal churches teach that Jesus was a good teacher, but shy away from anything about Him that is confrontational or causes them to admit that their sinful lives will be judged by Him. They have so watered down the message of Jesus that every perversion imaginable is supposedly considered acceptable to Jesus, calling their vile teaching “loving” and “non-judgmental.”   An overwhelming number of messianic churches, along with groups like the Hebrew Roots Movement, teach that Jesus came to restore and “renew” the Mosaic covenant, thus requiring His people to continue observing the Law of Moses. Jehovah's Witnesses teach that Jesus was the archangel, Michael. He was crucified for sin and then was raised as a “mighty spirit being.” They deny a literal physical resurrection of the Man who is God incarnate.   These are but a few of the skewed and heretical ideas put forth concerning who Jesus is. But getting the “who” of Jesus right is the most important thing any human can do. So important is this issue that CS Lewis, in his book Mere Christianity, used a “poached egg” analogy, illustrating the absurdity of people's thoughts concerning Jesus.   He notes that a man claiming to be God while being merely human would be a lunatic or the Devil of hell, not a teacher. He compared the delusion of claiming divinity to the insanity of a man who believes he is a poached egg.   Either Jesus is the Lord God, or He is not. To deny His deity, if He is God, cannot be overcome in the process of salvation. The Lord alone is without sin, and the Lord alone deserves the glory for what He has accomplished. If He is the Lord God, it is our duty and responsibility to honor Him as such.   Be careful to consider who Jesus is. Get this point right, believe that God has done what He has done through Jesus, and be saved. This is important.   Lord God, may we be strong in our convictions concerning Jesus and what He has done for us. And may we stand firmly on the good news when talking to others. There is no other Savior, no other access to heaven's glory, and no other King of the Universe than the Lord God who has come in the Person of Jesus Christ our Lord. Amen.

Patrick explores everything from seeking Catholic-friendly guides to the Book of Revelation and unpacking the Enneagram’s fit with faith, to recommending movies that stir the soul or spark debate—such as "The Passion of the Christ" and "Jesus of Nazareth." Questions about intention, content filtering, and the challenge of finding beauty and virtue in art come alive as Patrick weighs in, fielding practical tips, personal anecdotes, and observations about how media shapes the spiritual journey. Conversation shifts rapidly: one moment it’s about saints and personality types, the next it’s the ethics of film censorship or the impact of watching a powerful scene in a dark theater. Justin - Can you recommend a book that talks about the Book of Revelation? (00:47) Erika (email) - Is the Enneagram compatible with the Catholic faith? (03:26) Mike - What do you think about Mel Gibson's Passion 2 movie that he is making with an Archbishop? (09:37) Lisa (email) - Just wanted to tell you that the beautiful film Jesus of Nazareth has always been my favorite as well. (22:35) Patrick and Cyrus contemplate the pros and cons of censorship Nicki - I use ClearPlay to edit out the bad stuff. We were able to show my kids Interstellar and Marvel movies because of this. (40:35) Bob - In Mathew 5 it says, 'let the light shine before others...and see your good dead's' but then it also says, 'Don't make a big deal out of the good things you do' (44:30) (Originally Aired on 06/18/2026)

Today we began reading the New Testament from Matthew's gospel. It is understood it was written primarily for the Jews as it quotes the O.T. prophecies quite a lot; one or two are prophecies that we would not have readily identified as prophecies fulfilled in the life of Jesus, this is a lesson for us in trying to correctly identify prophecies about events that relate to the time Jesus returns  – to know beforehand all that is to actually happen.God created a situation in which the birth of his Son, the Messiah they were expecting, was obscured from the self-centred religious leaders.  One of the main reasons they gave for rejecting Jesus was to say, “Is the Christ to come from Galilee?  Has not the Scripture said that the Christ comes from Bethlehem …” [John 7 v.41,42]Matthew ch. 2 ends by telling us that his parents, when they returned from Egypt “went and lived in a city called Nazareth, that what was spoken by the prophets might be fulfilled, ‘He shall be called a Nazarene.'”   What prophets said this?  We need to put the Scriptures together to get the full picture of the forebears of Mary and Joseph and the significant characters among their forbears.  We are about to read in 2 Samuel how David was born in Bethlehem.    Joseph, a carpenter, evidently lived and worked there for about 2 years before they fled, at the command of the Lord to Egypt.  The  wise men, we are not told how many, found the one born to be “king of the kings” in “the house” (2v.11) in Bethlehem.  They then went and lived in Egypt until after the death of Herod (v.20) and then came to Nazareth again to re-establish life there (Luke 2 v.39). No doubt Joseph took his tools with him to support them with carpentry work in their stays in Bethlehem and Egypt.  Jesus would have lived in Nazareth for something like 25 years before he astonished the nation when he began his ministry.  The record of “the first of his signs” [John 2 v.11] at Cana shows that his mother had some degree of  awareness of his powers. Truly, as a hymn says, ‘God works in a mysterious way his wonders to perform' – but those who read God's word diligently can unravel many of those mysteries: the major mystery challenging us now – is the full nature of the events that are to occur at the return of Christ.  We believe they will only fall fully into place in our understanding  as they start to happen.  Let us diligently read and then think deeply – and watch.   

Read OnlineAfter entering a boat, Jesus made the crossing, and came into his own town. And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Courage, child, your sins are forgiven.” Matthew 9:1–2After making a quick trip across the Sea of Galilee to deliver two men from demonic possession, Jesus and the disciples return to Jesus' “own town,” likely Capernaum, the fishing village and hometown of Peter, Andrew, James and John, and probably Matthew, whom Jesus had not yet called to be an Apostle.Though the Gospels say little about Jesus' ordinary daily life in Capernaum, it is clear that this small town served as a center for His Galilean ministry, becoming the crossroads where ordinary human lives intersected with extraordinary divine grace. Few in Capernaum could have realized that their village would become the center for the unfolding of God's promise of salvation, from which the teachings of the Messiah would go forth to the world.Though Jesus' act of forgiving the paralytic's sins in today's Gospel, followed by his miraculous healing, holds great significance, equally important is the setting in which these actions took place. Capernaum, in many ways, represents our hometowns, homes, daily lives, occupations, communities, and families. The Son of God's entrance into our world did not take place in a visibly magnificent way; it was humble, hidden, and ordinary. Beginning in Bethlehem, Jesus' birth took place within a dwelling for animals, and He was laid in a feeding trough. Shortly afterward, He narrowly escaped death from Herod, becoming a refugee in Egypt as an infant. Later, Jesus was raised in Nazareth—a small town viewed as insignificant by the wider Judean and Galilean communities. He learned carpentry from Joseph, made pilgrimages to Jerusalem for the Jewish feasts, and lived like any other child and young man.Even after Jesus began His public ministry, He continued to live a humble and simple life. He was a wandering preacher, traveling on foot through many towns and villages with a band of disciples. He relied on providence for food and shelter, owned little Himself, and related compassionately with people of every status and background.To the ordinary eye, Jesus was an ordinary man. To the eyes of the Father, He was the Divine Son, cloaked in humility, whose true glory remained hidden from many eyes.Jesus' humble, simple, and ordinary life was significant. The Father could have sent His Son into royal splendor and worldly power, establishing Him as an earthly king admired by all. Yet, He chose humility because by embracing the ordinariness of daily life, Jesus sanctified human existence, transforming everyday tasks and encounters into pathways toward union with Him. When we engage in ordinary things in union with Jesus' life—with His virtue, diligence, dedication, care, and generosity—our daily activities become infused with extraordinary grace.By becoming the crossroads where ordinary human lives intersect with extraordinary divine grace, we are invited to see every ordinary part of our lives in the same way the people of Capernaum encountered Jesus' extraordinary grace. Jesus is waiting for us around every corner, in every conversation, duty, and activity. Like in Capernaum, He remains cloaked in humility, often veiled from immediate recognition. With faith, we must discern Him in the ordinary, recognize His humble presence, love Him, and follow Him.Reflect today on the people of Capernaum and see yourself among them. How would you have reacted to someone who seemed so ordinary yet taught, forgave, and healed with such grace? That same Lord is present all around us in our daily lives, no matter how ordinary they might appear. Look for Him, invite Him into your “town,” and allow Him to sanctify your daily work, drawing you out of the ordinary into the extraordinary life of grace.My hidden Lord, You are present within me and all around me, yet often I fail to perceive Your humble presence in the ordinary circumstances of my daily life. Grant me the eyes of faith to recognize You, a heart eager to love You, and the strength to follow You faithfully, so that all I do may be infused with Your grace and dedicated to Your eternal glory. Jesus, I trust in You.Image: Christ Healing the Lame Man, by Jacopo BassanoSource: 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.

Acts 3 is a glimpse into what Luke wrote in Acts 2:43, "Everyone was filled with awe at the many signs and wonders performed by the Apostles." But it is more than that.    This chapter is about taking the time for the ONE and responding to the Spirit of God to minister salvation, healing and deliverance. It is also about the power and authority in the name of Jesus Christ of Nazareth. Not only does Jesus' name carry authority, it carries power. Power to touch the lives of the physically and spiritually poor, lame and sick. Peter and John are empowered again by the power of the Holy Spirit to preach and perform a miracle which adds at least 5,000 to the church that day.   You can connect with Amie on her website: https://rawandrealministries.com/   You can connect with me or order my books on my website here: https://debbiekitterman.com/ click on the store tab and choose the book(s) you would like to view under the book tab.   OR on Amazon here using my affiliate links:  Check out my Amazon Store front here:https://a.co/d/0fSFMjq0 D2h Podcast Books  https://amzn.to/4wnk96D Podcast Equipment https://amzn.to/4u8PloC  I even have other categories for my sourdough, chickens, my favorite things, and more…. check my entire storefront out here: https://a.co/d/0fSFMjq0   For Specific Individual Books:   Legacy: The Lost Art of Blessing  http://www.amazon.com/dp/B0BNJNNHKY/ref=nosim?tag=da2he-20   Releasing God's Heart through Hearing His Voice:  http://www.amazon.com/dp/0615316220/ref=nosim?tag=da2he-20   The Gift of Prophetic Encouragement: Hearing the Word of God for Others:  http://www.amazon.com/dp/0800798864/ref=nosim?tag=da2he-20   The Gift of Prophetic Encouragement Bible Study: Living a Lifestyle of Encouragement  http://www.amazon.com/dp/B083J3RCYP/ref=nosim?tag=da2he-20   Symbolism Reference Guide & Dream Journal: http://www.amazon.com/dp/0984012346/ref=nosim?tag=da2he-20  

Welcome to Day 2894 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2894 – “The Ultimate Close Encounter”  based on Luke 9:28-36 Putnam Church Message – 05/31/2026 The Good News According to Luke: “The Ultimate Close Encounter.”   Last week's message was “A Shocking Agenda,” in which we learned to deny ourselves, take up our cross daily, and follow Jesus, which is not the way to lose our life.  According to Jesus, that is the only way to truly find it. Today, we continue with our twenty-sixth message from Luke's narrative of the Good News of Jesus Christ. Today's message is: “The Ultimate Close Encounter.” Our core passage today is Luke 9:28--36, on page 1609 of your pew Bibles. The Transfiguration 28 About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. 29 As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. 31 They spoke about his departure,[a] which he was about to bring to fulfillment at Jerusalem. 32 Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. 33 As the men were leaving>Jesus, / Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.) 34 While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” 36 When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen. Opening Prayer Father, we come before You today with grateful hearts. We confess that we often see only what is right in front of us — our problems, our pain, our schedules, our fears, our disappointments. But Your Word reminds us that there is more than what we can see with our eyes. There is glory beyond suffering, resurrection beyond death, and a Kingdom that cannot be shaken. Lord Jesus, as we look today at Your transfiguration, open our hearts to see You more clearly. Strengthen our faith. Quiet our fears. Teach us to listen to You. Help us follow You not only when the road is easy, but also when the road leads through sacrifice and suffering. May we leave this place with renewed confidence that Your will, Your way, all the way, is always best. Amen. Introduction: Our Hunger for Something More We live in an interesting age. I think we live in the most exciting age ever. That is why I would love to live another 70 years. We are at the threshold of major breakthroughs in all areas of life. Not everyone agrees with me. On one hand, skepticism is loud. Many people claim that nothing exists beyond what can be measured, tested, touched, or explained by science. They say the material universe is all there is. And yet, at the very same time, interest in the supernatural continues to grow. People watch shows about UFO sightings. They read books about near-death experiences. They watch movies about unseen worlds, spiritual forces, mysterious signs, angels, ghosts, and life beyond death. Even people who say they do not believe in God often feel that there must be something more. Why? Because deep inside the human soul is a longing to know that we are not alone. We want to know that our lives matter. We want to know that suffering is not meaningless. We want to know that death is not the end. We want to know that beyond the visible world lies a greater reality. That longing is not new. It goes back as far as humanity itself. Every culture in every age has looked beyond itself, searching the heavens for someone or something greater. In today's passage, three disciples receive what we might call the ultimate close encounter. Peter, John, and James are allowed to see behind the curtain. For a brief moment, the veil between earth and heaven is pulled back. They see Jesus in glory. They see Moses and Elijah alive. They hear the voice of God the Father. And they learn something they desperately needed to know. In the previous message, “A Shocking Agenda,” Jesus told His disciples that He must suffer, be rejected, be killed, and be raised on the third day. Then He said that anyone who wants to follow Him must deny himself, take up his cross daily, and follow Him. / That was not what they expected. They expected the Messiah to march into Jerusalem, overthrow Rome, and restore Israel's glory. Instead, Jesus spoke of suffering, rejection, death, and surrender. So now, about eight days later, Jesus takes three of them up a mountain to pray. There, He gives them a glimpse of the glory on the other side of the cross. The message is clear: The road of Jesus may pass through suffering, but it ends in glory. Let's look at four truths that will explain this in our bulletin insert. Main Point 1: Jesus Reveals His Glory in the Place of Prayer Luke tells us that about eight days after Jesus said these things, He took Peter, John, and James up on a mountain to pray. That detail matters. Luke has repeatedly shown us that Jesus prayed at key moments. He prayed at His baptism. He withdrew often to lonely places to pray. He prayed before choosing the Twelve. He will pray in Gethsemane before the cross. Here again, Jesus goes up the mountain to pray. In Scripture, mountains often become places of divine encounter. Moses met God on Mount Sinai. Elijah heard the gentle whisper of God on Mount Horeb. Later, Jesus would teach on mountains, pray on mountains, and eventually be crucified near Jerusalem on a hill called Golgotha. So, when Luke tells us Jesus goes up a mountain to pray, we should lean in. Something important is about to happen. / As Jesus is praying, His appearance changes. Matthew says His face shines like the sun. Mark says His clothing becomes dazzling white, whiter than anyone on earth could bleach it. Luke says the appearance of his face was transformed, and his clothes became dazzling white.  This is not stage lighting. / This is not imagination. / This is not the sun hitting His robe at just the right angle. / The glory that had always belonged to Jesus begins to shine through His humanity. For most of His earthly life, the glory of the eternal Son of God was veiled. People saw a real man from Nazareth. They saw Him tired. Hungry. Weeping. Sleeping in a boat. Walking dusty roads. Sitting at tables. Touching lepers. Holding children. Teaching crowds. / But on the mountain, for a few moments, the veil is pulled back. The disciples see that the One they follow is not merely a teacher. Not merely a prophet. Not merely a miracle worker. Not merely a wise rabbi. / He is the glorious Son of God. Object Lesson: The Covered Lamp Imagine a lamp covered with a thick cloth. The lamp is shining, but the cloth hides most of the light. You may see a little glow around the edges, but not the full brightness. / Now remove the covering. / The light floods the room. That is a simple picture of what happens on the mountain. Jesus does not become glorious for the first time. His glory is revealed. John later writes that the Word became flesh and lived among us, and “we have seen his glory.” Peter later writes that he was an eyewitness of Christ's majesty. / This moment stayed with them. Ancient Context For Jewish disciples, shining glory would immediately connect with the presence of God. When Moses came down from Mount Sinai after speaking with God, his face shone so brightly that the people were afraid to come near him. / But Moses reflected glory.  / Jesus reveals glory. Moses came down from the mountain with God's law. Jesus stands on the mountain as God's Son. / That distinction matters. Jesus is greater than Moses. Greater than Elijah. Greater than every prophet,...

Nazareth and the Hidden Life Retreat Reflection III The Silence of Nazareth and the False Self Epigraph “He shall not cry, nor lift up, nor cause His voice to be heard in the street.” — Isaiah 42:2 “Go, sit in your cell, and your cell will teach you everything.” — Abba Moses the Black ⸻ One of the most frightening things about silence is that eventually it begins to tell the truth. At first silence feels peaceful to us because we imagine it as relief from noise, pressure, and obligation. We dream of quiet places, slower days, hidden monasteries, cabins in the woods, empty churches, long evenings without interruption. We imagine silence as rest. And sometimes it is. But if a person remains within silence long enough, another dimension begins to emerge. The distractions weaken. The constant stimulation subsides. The usual methods of self-maintenance no longer function in the same way. And gradually hidden things begin to surface: anxiety, fantasy, anger, loneliness, grief, resentment, compulsions, memories, self-hatred, and the deep fear of being nobody. This is why so many people flee silence almost immediately. 1 Not because they hate peace. But because silence exposes the instability of the self we have constructed. The fathers understood this profoundly. When the Desert Fathers speak about entering the cell, they are not romanticizing solitude. The cell is not merely a room. It is the place where illusions begin to collapse. A man enters silence expecting holiness and instead encounters himself. The hidden passions rise into consciousness. The noise within becomes audible. One begins to discover how fragmented the heart truly is. And yet the fathers insist: remain there. Do not flee. Do not panic. Do not construct a new image of yourself. Do not despair. Remain. Modern humanity finds this extraordinarily difficult because we live in an age almost entirely organized around avoiding interior exposure. Noise surrounds us constantly. Even solitude has become saturated with stimulation. A person can sit alone for hours without ever truly entering silence because the mind remains flooded with images, conversations, music, scrolling, distraction, fantasy, and self-construction. The modern self is rarely still enough to encounter itself honestly. And this has profound spiritual consequences because much of what we call “identity” is actually performance. We learn gradually to create versions of ourselves for different audiences: competent selves, religious selves, intellectual selves, desirable selves, successful selves, helpful selves, wounded selves, 2 special selves. Some of these identities become so deeply ingrained that we no longer recognize them as constructions. We experience them instead as who we are. But silence threatens these structures. This is one reason hidden life feels so unsettling. The ego survives partly through reflection from others. We know ourselves through response, recognition, affirmation, usefulness, accomplishment, attention, and comparison. Hiddenness interrupts these reinforcements. The false self begins to weaken because fewer mirrors remain available to sustain it. And this weakening often feels initially like death. A person may enter a quieter life expecting peace and instead encounter profound restlessness: the urge continually to check, to speak, to explain oneself, to seek affirmation, to fantasize, to escape, to become visible again somehow. The fathers would not be surprised by this. They knew that much human activity functions defensively. We remain busy not only because life requires labor, but because movement protects us from encountering our deeper poverty. Constant activity allows the ego to preserve itself through usefulness and distraction. Nazareth dismantles this slowly. The hidden Christ remains almost entirely outside visibility. He does not announce Himself continually. He does not seek recognition. He does not construct identity through public affirmation. The silence of Nazareth becomes a revelation of divine humility itself. This is deeply threatening to the ego because the ego wants to secure existence through visibility. To be unseen feels almost like annihilation. 3 This is especially true in modern technological culture where visibility itself has become a form of psychological survival. Many people now experience themselves largely through presentation. Identity becomes increasingly externalized: how one appears, how one is perceived, how one performs, how one is received. And thus silence becomes terrifying because it removes the external reinforcement through which the self remains stabilized. The fathers call us into something radically different. Not the destruction of personality. Not emotional emptiness. Not passivity. But the gradual surrender of the false self built upon performance, fantasy, comparison, and self-construction. This surrender is painful because the false self often develops precisely to protect vulnerability. Human beings construct identities partly to avoid shame, helplessness, rejection, and dependency. The ego creates structures through which the person feels more secure, more admirable, more protected from exposure. But these structures also isolate us. One cannot truly love while continually performing. Nor can one encounter God deeply while remaining hidden behind spiritual self- constructions. This is why the saints become so simple. Not simplistic. Simple. The fragmentation gradually diminishes. The inner divisions weaken. One no longer needs continually to present oneself, justify oneself, or maintain identity 4 through performance. There emerges instead a quieter, poorer, more transparent way of existing before God. The path toward this simplicity is rarely dramatic. Usually it unfolds through hidden humiliations. The failure that exposes our weakness. The years that dismantle our fantasies. The obscurity that wounds vanity. The prayer that feels empty. The relationships that reveal our selfishness. The repetitive duties that strip away grandiosity. The hidden life that slowly confronts us with ourselves. This is why Nazareth matters so profoundly. Christ enters fully into hidden existence without resistance. He consents to ordinariness. He consents to gradualness. He consents to years that appear outwardly uneventful. The eternal Logos lives within silence, labor, family life, repetition, and obscurity. And in doing so, He sanctifies the very places where the ego most resists dying. Many people secretly believe holiness should feel emotionally elevated or spiritually impressive. But often the deeper work of God feels instead like simplification. One becomes less dramatic internally. Less fascinated with oneself. Less dependent upon emotional intensity. Less driven by comparison. Less hungry to secure identity through being exceptional. This can feel disappointing initially because the ego experiences simplification as diminishment. But in reality it is liberation. The soul slowly discovers the freedom of no longer needing to construct itself continually before others. This is why the fathers speak so highly of hiddenness. Not because hiddenness itself is magical, but because hiddenness deprives the ego of many of its usual methods of self-preservation. The soul gradually learns to exist more directly before God rather than through performance. 5 And perhaps this is one reason modern people find ordinary hidden life so difficult: it confronts us with the terrifying possibility that we are loved not because we are impressive, visible, productive, or extraordinary, but simply because God is merciful. That kind of love dismantles the false self completely. For if I do not need to earn existence through performance, if I do not need to secure myself continually through recognition, if I do not need to become extraordinary in order to matter, then I can begin at last simply to remain before God truthfully. This is the silence of Nazareth. Not emptiness. Not absence. Communion without spectacle. And perhaps the hidden years of Christ reveal that the deepest transformation often occurs not when we become extraordinary, but when we finally stop trying to save ourselves through the images we construct.

Nazareth and the Hidden Life Retreat Reflection IV The Hidden Life and the Healing of Desire Epigraph “Blessed are the pure in heart, for they shall see God.” — St. Matthew 5:8 “Paradise is the love of God.” — Saint Isaac the Syrian ⸻ At the center of every human life there is desire. Not simply desire for pleasure, though pleasure is part of it. Not simply desire for comfort, recognition, intimacy, or meaning. Deeper still there is a longing for communion. The human person was created not merely to exist, but to participate in divine life. We are beings fashioned for relationship, for love, for beauty, for self- offering, for union with God. The fathers understand this with tremendous seriousness. Human desire is not treated by them as something shameful in itself. Desire belongs to our creation in the image of God. The tragedy is not that we desire. The tragedy is that desire has become fragmented. This fragmentation lies beneath so much of modern suffering. People hunger endlessly yet do not know for what they hunger. They seek intimacy yet fear vulnerability. They seek pleasure yet remain restless afterward. They seek visibility yet feel unseen. They seek stimulation yet become emotionally numb. They seek escape yet remain inwardly trapped. 1 The modern world intensifies this confusion constantly because it trains desire outward continually. We are surrounded by invitations to consume: images, experiences, identities, bodies, possessions, attention, recognition. The soul gradually becomes dispersed among countless impulses and fantasies. Desire loses depth because it no longer knows how to remain still long enough to encounter its true object. And thus many people experience life as a continual cycle of longing and disappointment. The fathers would say that the heart has forgotten where it belongs. This is why purity of heart is so important in the Christian tradition. Purity does not mean emotional sterility or repression. It means the gradual healing and reunification of desire. The pure heart becomes capable once more of seeing rightly because it is no longer divided continually among competing passions. Christ reveals this purity perfectly. And astonishingly, He reveals it first not through miracles or preaching, but through the hidden life of Nazareth. This matters deeply. The hidden years reveal desire completely at rest within the will of the Father. Christ does not grasp at visibility. He does not seek identity through recognition. He does not consume experience in order to feel alive. He remains rooted entirely within communion. This is why the silence of Nazareth possesses such healing power. Modern humanity suffers from exhaustion partly because desire has become detached from communion. We seek endlessly yet remain inwardly unsatisfied because the heart cannot be nourished by consumption alone. Human beings were created not for endless stimulation but for participation in divine love. 2 And yet the modern person often no longer knows how to receive love except through fantasy, control, performance, or emotional intensity. This distortion affects every dimension of life: relationships, sexuality, prayer, work, friendship, even the way we imagine God. Many people secretly approach God Himself through the logic of performance. We imagine we must construct a spiritual identity worthy of love. We attempt to secure ourselves through achievement, moral success, productivity, usefulness, or emotional experiences. Even repentance can become subtly performative. But Nazareth dismantles these illusions slowly. The hidden Christ reveals a form of existence rooted not in self-construction but in communion. He does not need to prove Himself continually because His identity rests entirely in the Father. And this freedom allows Him to remain hidden peacefully. This exposes something painful within ourselves. Much of our restlessness comes from trying continually to establish ourselves apart from communion with God. The ego seeks to secure existence through: recognition, desire, admiration, sexual validation, success, spiritual intensity, or being needed by others. But none of these finally heal the heart because the deepest human longing is not for self-expansion but for union. This is why the saints become increasingly peaceful. Not because desire disappears. But because desire becomes purified. 3 The fragmented heart slowly becomes whole. This purification usually unfolds through hidden struggle rather than dramatic experiences. The fathers speak continually about watchfulness because they understand that the battle occurs largely within attention and desire itself. Thoughts arise. Fantasies emerge. Memories awaken passions. The imagination drifts continually toward self-protection, possession, resentment, vanity, lust, and fear. And the person slowly learns: not hatred of desire, but discernment. The ascetical life is therefore not rejection of humanity. It is the healing of humanity. Fasting teaches desire not to rule tyrannically. Silence teaches desire to listen. Prayer teaches desire to remain before God. Hiddenness weakens the craving for recognition. Repentance heals the fragmentation caused by shame. Love slowly restores communion. All of this unfolds gradually. Modern people often become discouraged because they expect immediate transformation. We want healing quickly. We want prayer to become easy. We want temptation to disappear. We want certainty. But the fathers describe purification as long, hidden, patient work. And much of this work occurs precisely within ordinary life. This is another revelation of Nazareth. Christ heals human existence not only through dramatic moments but through daily hidden fidelity. The years of ordinary labor are not spiritually empty. The hidden life itself becomes salvific because Christ fills ordinary existence with divine presence. And perhaps this is where many souls begin finally to breathe again. When they realize that holiness is not primarily the construction of an extraordinary spiritual identity. 4 It is communion. The mother caring for an aging parent. The monk remaining faithfully in dryness. The husband learning patience slowly. The woman enduring hidden loneliness without bitterness. The person returning quietly to prayer after failure. The exhausted soul continuing simply to offer small acts of love. All of this belongs to the hidden life of Christ. This does not romanticize suffering or ordinary life. Nazareth was not sentimental. Hiddenness can feel humiliating. Repetition can feel empty. Desire does not become purified without struggle. The false self resists relinquishment continually. And yet beneath this struggle something beautiful slowly emerges: the heart begins to simplify. One no longer needs constant stimulation. One no longer seeks identity through performance so desperately. One becomes more capable of silence, presence, attention, gratitude, and tenderness. The soul begins slowly to recover the capacity to behold. This is profoundly important because modern life trains us primarily to consume. We look quickly, use quickly, discard quickly. The gaze itself becomes restless and acquisitive. But the pure heart learns another way of seeing: reverently, patiently, eucharistically. Persons cease to become objects. Ordinary moments cease to feel disposable. Even suffering becomes capable of communion. And perhaps this is ultimately what Nazareth reveals: 5 that salvation is not escape from human life but the transfiguration of human life from within. Christ enters ordinary existence fully in order to heal desire at its roots. Not by destroying longing, but by leading longing home. For the deepest hunger of the human heart is not finally for pleasure, recognition, intensity, or even relief from suffering. It is for God. And every fragmented desire is ultimately healed only when the soul begins once more to rest in Him.

Fr. Chris Walsh joins to discuss meditating on Sacred Scripture with Lectio Divina. (6:53) How do I get started with Lectio Divina and where is a good setting or place to practice it? Break 1 (32:22) Lucy - Reading the Psalms has helped me. (37:10) Dale - Today's Magnificat has a meditation from a saint in the 400's. He goes through analysis of Lectio Divina in today's gospel. (38:32) Rob - I'm part of a group that meets weekly to review the Sunday Gospel as Lectio Divina. We have been doing this for 20 years. (42:05) Rick - I am a deacon and the practice you are talking about is wonderful. I do it myself. I teach homiletics. Also, I tend to be a more visual person. Contemplating great artwork is a good thing to do as well. Father Chris Walsh recommends In Conversation with God by Francis Fernandez-Carvajal, The Catechism of The Catholic Church, the writings of the Saints and even Jesus of Nazareth by Pope Benedict 16 for Lectio Divina.

2 Timothy 1:5-7 I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also. 6 For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands. 7 For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.    How do I fan the flame? How do I burn, and not burn out?     2 Timothy 1:8-14 8 So do not be ashamed of the testimony about our Lord or of me his prisoner. Rather, join with me in suffering for the gospel, by the power of God.  9 He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,  10 but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel.  11 And of this gospel I was appointed a herald and an apostle and a teacher. 12 That is why I am suffering as I am. Yet this is no cause for shame, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day. 13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. 14 Guard the good deposit that was entrusted to you—guard it with the help of the Holy Spirit who lives in us. Acts 2:42 42 They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.    Fan the flame by being devoted to the gospel of Jesus.   Remember the gospel. Refuse to be ashamed of the gospel.   Guard the gospel.  Preach the gospel.   Practice the gospel.  Matthew 7:24-27 "Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock.  26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash."     Luke 24:13-35 Now that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. 14 They were talking with each other about everything that had happened. 15 As they talked and discussed these things with each other, Jesus himself came up and walked along with them; 16 but they were kept from recognizing him. 17 He asked them, "What are you discussing together as you walk along?" They stood still, their faces downcast. 18 One of them, named Cleopas, asked him, "Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?" 19 "What things?" he asked. "About Jesus of Nazareth," they replied. "He was a prophet, powerful in word and deed before God and all the people. 20 The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; 21 but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. 22 In addition, some of our women amazed us. They went to the tomb early this morning 23 but didn't find his body. They came and told us that they had seen a vision of angels, who said he was alive. 24 Then some of our companions went to the tomb and found it just as the women had said, but they did not see Jesus." 25 He said to them, "How foolish you are, and how slow to believe all that the prophets have spoken! 26 Did not the Messiah have to suffer these things and then enter his glory?" 27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself. 28 As they approached the village to which they were going, Jesus continued on as if he were going farther. 29 But they urged him strongly, "Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them. 30 When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. 31 Then their eyes were opened and they recognized him, and he disappeared from their sight.  32 They asked each other, "Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?" 33 They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together 34 and saying, "It is true! The Lord has risen and has appeared to Simon." 35 Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.  

The Gospel of John opens not in Bethlehem, not in Nazareth, not with Mary or Joseph, but in eternity past: “In the beginning was the Word.” John does not begin with the cradle, he begins with the Godhead. Matthew presents Jesus as King, Mark as Servant, Luke as the Son of man, but John presents Him as God manifest in the flesh. That is the battleground. Every cult, every false religion, every counterfeit Bible, and every antichrist spirit eventually attacks the deity of Jesus Christ. John answers them before they even speak: the Word was with God, and the Word was God.“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1 (KJB)On this episode of Rightly Dividing, John's Gospel is built around belief. The word “believe” appears again and again because John is pressing the reader toward a verdict. You are not allowed to casually admire Jesus in this book. You must decide who He is. Is He merely a teacher, prophet, healer, revolutionary, or religious example? John says no. He is the eternal Word, the Creator, the Light, the Lamb of God, the Bread of life, the Good Shepherd, the Resurrection, the Way, the Truth, and the Life. John strips away religious fog and brings the sinner face to face with the only Saviour God has provided. A verse-by-verse study through John should constantly point out how the book divides between light and darkness, belief and unbelief, life and death, truth and religious blindness. The Pharisees had Scripture, temple worship, priesthood, sacrifice, feast days, and religious authority — yet they rejected the very Messiah standing in front of them. That is one of John's sharpest warnings. Religion without the new birth is still darkness. Nicodemus was a master of Israel, but Jesus told him plainly, “Ye must be born again.” The woman at the well had a ruined past, but she received living water. The religious ruler needed regeneration just as much as the fallen Samaritan woman did. This is Part #1 in our brand-new series of the Gospel of John.

ACTS 2:18:35 - PETER PREACHES JESUS - BRIAN SUMNER - 2026ACTS 2:18 " And on My menservants and on My maidservantsI will pour out My Spirit in those days;And they shall prophesy.19 I will show wonders in heaven aboveAnd signs in the earth beneath:Blood and fire and vapor of smoke.20 The sun shall be turned into darkness,And the moon into blood,Before the coming of the great and awesome day of the Lord.21 And it shall come to passThat whoever calls on the name of the LordShall be saved.'22 “Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know— 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25 For David says concerning Him:‘I foresaw the Lord always before my face,For He is at my right hand, that I may not be shaken.26 Therefore my heart rejoiced, and my tongue was glad;Moreover my flesh also will rest in hope.27 For You will not leave my soul in Hades,Nor will You allow Your Holy One to see corruption.28 You have made known to me the ways of life;You will make me full of joy in Your presence.'29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, 31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. 32 This Jesus God has raised up, of which we are all witnesses. 33 Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.34 “For David did not ascend into the heavens, but he says himself:‘The Lord said to my Lord,“Sit at My right hand,35 Till I make Your enemies Your footstool.” '"To support this channel and partner with Brian in Ministryhttps://www.briansumner.net/support/For more on Brianhttp://www.briansumner.nethttps://www.instagram.com/BRIANSUMNER/https://www.facebook.com/BRIANSUMNEROFFICIALTo listen to Brians Podcast, click below.https://podcasts.apple.com/us/podcast...Purchase Brians Marriage book at https://www.amazon.com/Never-Fails-Da...Brian is a full time "Urban Missionary" both locally and internationally with a focus on MISSIONS - MARRIAGES - MINISTRY. Since coming to faith in 2004 doors continued opening locally and internationally to do more and more ministry with a focus on Evangelism, Outreach Missions, Marriage, Counsel, Schools, Festivals, Conferences and the like.  Everything about this ministry is made possible because of people personally partnering through the non profit. God Bless and thank you. †Support the showSUPPORT THE SHOW

In this episode of Seeing Them Live, Charles interviews Alan Rosenberg. Alan is the creator and host of The Alan Rosenberg Show on YouTube, a channel dedicated to his lifelong passion for music. Growing up on Long Island, New York, Alan was introduced to rock and roll at an early age through his older sister, whose bedroom walls were covered in posters of The Rolling Stones, Led Zeppelin, and The Allman Brothers. By age 10, Alan was already building what would become a meticulously catalogued collection of over 5,000 albums — all of which he has listened to multiple times. In this episode, Alan takes host Charles Zona through the roots of his obsession, including the typed yearly album lists he kept starting in 1973, a tradition handed down from his sister that eventually evolved into a comprehensive digital database tracking every album he owns, every song on it, its chart position, and the year he acquired it. Alan shares vivid memories from more than five decades of concert-going, starting with his very first show — The Rolling Stones at Madison Square Garden in June 1975, featuring the legendary Lotus Stage and a then-new Ron Wood sitting in as guest guitarist. From there, the conversation moves through highlights including the Stones' massive Steel Wheels Tour at Shea Stadium, a Simon & Garfunkel reunion in Central Park, and what Alan calls perhaps his most purely fun concert experience: seeing The Rolling Stones at the intimate MGM Grand in Las Vegas during the 1999 No Security Tour. A standout moment from the episode is Alan's account of seeing U2 at The Sphere in Las Vegas — a venue he discovered before it became widely known — where the crystal-clear, immersive sound system left him calling it one of the greatest concert experiences of his life. The conversation also covers some of Alan's more disappointing experiences, including a Hackney Diamonds-era Rolling Stones show at MetLife Stadium where the sound quality was, in his words, "atrocious," and a Van Halen reunion show at Jones Beach that failed to deliver. Beyond the concert stories, Charles and Alan dive deep into the philosophy behind The Alan Rosenberg Show, where Alan refuses to review a new album until he has listened to it at least five times — sometimes eight or nine — because, as he puts it, music is deeply personal and mood-dependent. He discusses the decline of new music on classic rock radio, the fearlessness of artists like David Gilmour who still play entire new albums on tour, and why he believes the era of great classic rock concert experiences has fundamentally changed due to ticket prices, stadium sound problems, and the industry's shift toward playing only the hits. Alan also touches on his love of deluxe box sets, his growing appreciation for Taylor Swift's Midnights, and the warm, knowledgeable community he has built around his YouTube channel, which now features close to 600 videos. BANDS: The Allman Brothers, Billy Joel, Blue Öyster Cult, Dave Matthews, David Gilmour, The Eagles, Genesis, Harry Styles, Iron Maiden, James Brown, Jethro Tull, Led Zeppelin, The Moody Blues, Nazareth, Olivia Newton-John, Paul McCartney, Pink Floyd, Ratboys, The Rolling Stones, Ron Wood, Screamin' Jay Hawkins, Simon & Garfunkel, Taylor Swift, Tina Turner, U2, Van Halen, Wishbone Ash, The Who, Yes. VENUES:  Brendan Byrne Arena (Meadowlands), Central Park, Jones Beach, Madison Square Garden, MetLife Stadium, MGM Grand, Shea Stadium, The Sphere (Las Vegas), SUNY Albany, The United Center (Chicago), The Vic Theater (Chicago), Westbury Music Theater, World Music Theater (Tinley Park, Illinois). PATREON:https://www.patreon.com/SeeingThemLivePlease help us defer the cost of producing this podcast by making a donation on Patreon.WEBSITE - BECOME A GUEST:https://seeingthemlive.com/Visit the Seeing Them Live website and click on the link to fill out a form so we can consider you as a guest on the show.INSTAGRAM:https://www.instagram.com/seeingthemlive/FACEBOOK:https://www.facebook.com/profile.php?id=61550090670708

Click here to WATCH LIVE STREAM Worship Service on our Youtube Channel. That You May Believe, Part 23  John 11:45-12:11   The conflict of wonder.    Scripture Reading:    John 11:45-48 Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46 but some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”     John 11:49-50 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.”     John 11:51-53 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53 So from that day on they made plans to put him to death.    John 11:54-57 Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples. 55 Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. 56 They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.    Acts 2:22-24 Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— 23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.    Isaiah 53:4-6 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 5 But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. 6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.    Titus 2:11-14 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.    The conflict of worship.    Scripture Reading:    John 12:1-3 Six days before the Passover, Jesus therefore came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 So they gave a dinner for him there. Martha served, and Lazarus was one of those reclining with him at table. 3 Mary therefore took a pound of expensive ointment made from pure nard, and anointed the feet of Jesus and wiped his feet with her hair. The house was filled with the fragrance of the perfume.     John 12:4-6 But Judas Iscariot, one of his disciples (he who was about to betray him), said, 5 “Why was this ointment not sold for three hundred denarii and given to the poor?” 6 He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.     John 12:7-8 Jesus said, “Leave her alone, so that she may keep it for the day of my burial. 8 For the poor you always have with you, but you do not always have me.”     Luke 9:23 And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me.”     Galatians 6:14 But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.     Mark 14:9 And truly, I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in memory of her.    Psalm 116:12-14 What shall I render to the LORD for all his benefits to me? 13 I will lift up the cup of salvation and call on the name of the LORD, 14 I will pay my vows to the LORD in the presence of all his people.    The conflict of witness.    Scripture Reading:    John 12:9-11 When the large crowd of the Jews learned that Jesus was there, they came, not only on account of him but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests made plans to put Lazarus to death as well, 11 because on account of him many of the Jews were going away and believing in Jesus.    Acts 4:13 Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus.    2 Corinthians 2:14-16 But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere. 15 For we are the aroma of Christ to God among those who are being saved and among those who are perishing, 16 to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things?    Ephesians 5:1-2 Therefore be imitators of God, as beloved children. 2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.    The Lord's Supper    Scripture Reading:    1 Corinthians 11:23-28 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup.    Respond | Connect | Next Steps The post John: That You May Believe appeared first on Charleston Baptist Church.

Patrick explores everything from seeking Catholic-friendly guides to the Book of Revelation and unpacking the Enneagram’s fit with faith, to recommending movies that stir the soul or spark debate—such as "The Passion of the Christ" and "Jesus of Nazareth." Questions about intention, content filtering, and the challenge of finding beauty and virtue in art come alive as Patrick weighs in, fielding practical tips, personal anecdotes, and observations about how media shapes the spiritual journey. Conversation shifts rapidly: one moment it’s about saints and personality types, the next it’s the ethics of film censorship or the impact of watching a powerful scene in a dark theater. Justin - Can you recommend a book that talks about the Book of Revelation? (00:47) Erika (email) - Is the Enneagram compatible with the Catholic faith? (03:26) Mike - What do you think about Mel Gibson's Passion 2 movie that he is making with an Archbishop? (09:37) Lisa (email) - Just wanted to tell you that the beautiful film Jesus of Nazareth has always been my favorite as well. (22:35) Patrick and Cyrus contemplate the pros and cons of censorship Nicki - I use ClearPlay to edit out the bad stuff. We were able to show my kids Interstellar and Marvel movies because of this. (40:35) Bob - In Mathew 5 it says, 'let the light shine before others...and see your good dead's' but then it also says, 'Don't make a big deal out of the good things you do' (44:30)