Podcasts about Palm Sunday

Welcome to Day 2813 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2813 – Wisdom Nuggets – Psalm 118:19-29 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2813 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred thirteen of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Rejected Cornerstone – The Triumphal Entry into Sacred Space. In our previous episode, we trekked through the fierce, chaotic battleground of Psalm One Hundred Eighteen, focusing on verses ten through eighteen. We stood with the psalmist as he was completely surrounded by hostile nations, swarming around him like angry bees, and blazing like a fire of thorns. Yet, instead of surrendering to panic, he wielded the authority of the Lord. We learned that while God may allow His servants to face severe discipline, and agonizing trials, He will never abandon them to the grave. The strong right arm of the Lord brought ultimate victory, turning a scene of near-death into a vibrant camp of joyful celebration. Today, the dust of that cosmic battlefield finally settles. We are moving from the bloodstained trenches, directly to the majestic gates of the temple. We will conclude our journey through the "Egyptian Hallel," exploring the grand finale of Psalm One Hundred Eighteen, covering verses nineteen through twenty-nine, in the New Living Translation. As we read this final movement, picture a magnificent, royal procession. The victorious King has returned from the war. He approaches the holy city, leading a procession of worshippers, ready to cross the threshold into the sacred presence of Yahweh. These verses are bursting with prophetic, Messianic weight. In fact, these are the very words the crowds shouted as Jesus rode a donkey into Jerusalem on Palm Sunday. Let us join the procession, and experience the triumphant entry of the King. Psalm One Hundred Eighteen: verses nineteen through twenty-one. Open for me the gates where the righteous enter, and I will go in and thank the Lord. These gates lead to the presence of the Lord, and the godly enter there. I thank you for answering my prayer and giving me victory! The psalmist stands before the massive doors of the temple. He cries out with authority, "Open for me the gates where the righteous enter." In the Ancient Israelite worldview, cosmic geography is incredibly important. The world was viewed as a battleground of rival spiritual forces, but the temple in Jerusalem was the ultimate sacred space. It was the earthly headquarters of the Divine Council, the very intersection of heaven and earth. To cross through these gates was to step out of the chaotic, contested territory of the nations, and step directly into the ordered, holy domain of Yahweh. But these are not just ordinary doors; they are "the gates where the righteous enter." The text explicitly states, "These gates lead to the presence of the Lord, and the godly enter there." Sacred space cannot be occupied by just anyone. The rebel gods, the wicked nations, and the unrepentant sinners cannot survive the holy presence of the Creator. Only those who have been justified, those who walk in covenant faithfulness, are granted access. As the heavy wooden and bronze gates swing open, the psalmist steps into the courtyard. His first act is not to boast of his own military prowess. Instead, he lifts his voice in profound gratitude: "I thank you for answering my prayer, and giving me victory!" He remembers the narrow, suffocating place from verse five. He remembers crying out in distress. As he looks at the altar and the sanctuary, he acknowledges that his survival is entirely the result of divine intervention. Psalm One Hundred Eighteen: verses twenty-two through twenty-four. The stone that the builders rejected has now become the cornerstone. This is the Lord's doing, and it is wonderful to see. This is the day the Lord has made. We will rejoice and be glad in it. As the procession moves into the temple complex, the psalmist points to the architecture of the building itself, and draws out one of the most famous, and powerful, metaphors in all of Scripture. "The stone that the builders rejected, has now become the cornerstone." In ancient masonry, builders would carefully inspect the quarried rocks. If a stone was misshapen, flawed, or deemed unworthy, they would toss it aside into the rubble heap. The cornerstone, however, was the most critical piece of the entire foundation. It was the massive, perfectly cut block that locked the intersecting walls together, bearing the weight of the structure, and setting the alignment for the whole building. In the context of the Divine Council worldview, the "builders" represent the rulers of this age. They are the hostile nations, the corrupt human kings, and the dark spiritual principalities that govern the world. They inspected God's chosen King—and ultimately, the Messiah, Jesus Christ—and they judged Him as worthless. They rejected Him. They threw Him onto the rubble heap of the cross. But Yahweh, the Supreme Architect of the cosmos, walked over to the rubble heap. He picked up the rejected, discarded stone, and He made it the chief cornerstone of a brand new, eternal temple. God takes what the world despises, and uses it to anchor His entire kingdom. The congregation looks at this incredible reversal of fortunes, and responds in awe: "This is the Lord's doing, and it is wonderful to see." Human engineering cannot explain this. Political strategy cannot achieve this. It is a sheer, unadulterated miracle of God. Because of this miraculous reversal, the choir erupts into a famous declaration: "This is the day the Lord has made. We will rejoice and be glad in it." We often quote this verse casually, to celebrate a sunny Tuesday morning. But in its original context, it is much heavier. "The Day" is a technical term for the Day of Yahweh's victory. It is the specific, appointed moment in history when God vindicates His rejected King, and establishes His cornerstone. That is the true reason for our rejoicing! Psalm One Hundred Eighteen: verses twenty-five through twenty-six. Please, Lord, please save us. Please, Lord, please give us success. Bless the one who comes in the name of the Lord. We bless you from the house of the Lord. The celebration reaches a fever pitch. The people cry out, "Please, Lord, please save us." In the original Hebrew, this phrase is Hoshiah-na, which translates directly into the word we know as "Hosanna." It is both an urgent plea for deliverance, and a roaring shout of praise. As the victorious King steps forward, the priests, standing on the steps of the temple, pronounce a blessing over Him: "Bless the one who comes in the name of the Lord." They are officially recognizing His divine authority. He is not coming in his own name, seeking his own glory. He is acting as the authorized vice-regent of Yahweh. Then, the priests extend that blessing to the entire procession: "We bless you from the house of the Lord." The temple acts as a distribution center for God's grace. The blessing flows from the Holy of Holies, out to the King, and then washes over the entire assembly of the righteous. When Jesus rode into Jerusalem on the back of a donkey, the crowds waved palm branches, and screamed these exact verses. "Hosanna! Blessed is he who comes in the name of the Lord!" They were recognizing Him as the rejected stone, who had come to bring the ultimate Day of Salvation. Psalm One Hundred Eighteen: verses twenty-seven through twenty-nine. The Lord is God, shining upon us. Take the sacrifice and bind it with cords on the altar. You are my God, and I will praise you! You are my God, and I will exalt you! Give thanks to the Lord, for he is good! His faithful love endures forever. The procession reaches the very center of the courtyard, stopping before the great bronze altar. The psalmist declares, "The Lord is God, shining upon us." This evokes the ancient priestly blessing from the Book of Numbers: "May the Lord make his face shine upon you." It is a theophany—a manifestation of divine light and favor. The darkness of the enemy swarm has been entirely replaced by the radiant, blinding light of God's smiling presence. But true worship is never cheap. Victory always requires a cost. The leader commands: "Take the sacrifice and bind it with cords on the altar." Literally, the Hebrew says, "Bind the festival sacrifice with cords, up to the horns of the altar." The horns of the altar were the raised corners, symbolizing the power and...

This is the audio podcast of our weekly Sunday message, recorded live during our church service in San Francisco.This podcast is designed for those who prefer a simple, audio-only experience of the message as it was shared in the room—no edits, no commentary, just the teaching from Sunday.New episodes are released weekly following our Sunday services._When life doesn't unfold the way you hoped, Palm Sunday reminds us that Jesus is still King—working through unmet expectations to deepen our trust and move us from disappointment to steady, resurrection-shaped hope.Invite and share this message with your family and friends and bless them with this great message. If you're new to Cornerstone and this is your first time watching us, we'd love to say “hello!” Just click on this url ⁠⁠⁠⁠⁠⁠⁠⁠⁠http://cornerstonesf.org/welcome⁠⁠⁠⁠⁠⁠⁠⁠⁠ to fill out our Welcome Card and one of our community members will follow up with you. Also if you are in need of prayer, don't hesitate to put in a prayer request at ⁠⁠⁠⁠⁠⁠⁠⁠⁠http://cornerstonesf.org/prayer

We have fantastic extra content for you that you will love on our Patreon Website / enlightenedgeedu . Please join us there so that you can participate in our in-depth lessons. This week we will use footage and maps and pictures to help the story become real as we learn lessons from the text. Join us for our Palm Sunday walk. Learn more at https://www.facebook.com/events/1567692857885760/ . Also check out the performance of The Redeemer by Jenny Oaks Baker at https://www.jennyoaksbaker.com/. In this episode Kerry records in Egypt at the site of the canal that tradition says Joseph built as part of the seven years of plenty. He shows and explains some Egyptian elements from the Joseph Story. Then Kerry and his wife Julianne walk along the Nile as they explore some of the elements of the Joseph story that are applicable to all of us. Then Kerry dives into the Judah and Tamar story to help us see why it is there, to understand it in its original ancient context, and how it will help us understand Christ and many other things we will encounter later in our Old Testament reading. We are grateful for our executive producers, P. Franzen, J. Parke, D. Watson, B. Van Blerkom, the Dawsons, M. Cannon, M. Rosema, B. Fisher, J. Beardall, D. Anderson, M. Zitar, J. Edwards, A. Dixon, and H. Umphlett, and for all our generous and loyal donors. We are also very grateful for all our Patreon members. We are so thankful for Beehive Broadcast for producing the podcast and for Rich Nicholls, who composed and plays the music for the podcast.

The reason a huge crowd welcomed Jesus into Jerusalem on that first Palm Sunday was because of what Jesus did a few weeks prior. Do you know what He did? And do you know what it meant? Listen to find out more.

Marta continues our series, The Path to Palm Sunday, by encouraging us to stay the course and not let our love grow cold.

When life doesn't unfold the way you hoped, Palm Sunday reminds us that Jesus is still King—working through unmet expectations to deepen our trust and move us from disappointment to steady, resurrection-shaped hope.Invite and share this message with your family and friends and bless them with this great message. If you're new to Cornerstone and this is your first time watching us, we'd love to say “hello!” Just click on this url http://cornerstonesf.org/welcome to fill out our Welcome Card and one of our community members will follow up with you. Also if you are in need of prayer, don't hesitate to put in a prayer request at http://cornerstonesf.org/prayer----Song Credits: What A God - SEU Worship, feat. ONE HOUSEBobby Walker, Brunes Charles, Chelsea Plank, Kenzie Walker, Roosevelt Stewart© One House Publishing | Be Essential Songs | SEU Publishing Designee-BMIAll music performed by the CornerstoneSF Worship Band under CCLI license No. 48786, CCS No. 8434 #cornerstonesf #liveitoutsf #TheCostOfLove #BuildingForTomorrow

Building On The Solid Rock Radio Ministry Broadcast for March 08, 2026; from CCSR sermon taught on April 18, 2025, #99140

Lured by the promise of fertile farmland and a chance to start anew, several hundred thousand men, women and children set out along the Oregon Trail between the 1840s and the 1880s. They rolled west in groups of oxen-pulled prairie schooners through grass prairies, arid deserts, and over snowy mountain passes, bound for California and Oregon.For 19th-century settlers traveling west across America by wagon train, every mile tested body and spirit. Blistered feet, choking dust, and swarming insects were just a few of the many physical challenges along the 2,000-mile, months-long journey. Settlers also had to contend with unpredictable weather in the wide-open West -- dust storms, rain squalls or blizzards.Perhaps the worst physical challenge the settlers faced was severe water shortages, often forcing them to rely on contaminated, alkaline, or meager water sources that caused disease and death. While wagon trains followed rivers like the Platte and Carson for survival, they often struggled to find enough water for animals. Many settlers took shortcuts to get to California, such as the Hastings Cutoff in Utah, which promised a faster route but led directly into harsh deserts. Or settlers would come from the last good water of the Platte 20 miles back when they arrived at Clayton's Slough here in Natrona County. The contaminated water poisoned livestock and humans. Cholera, caused by contaminated water, was the leading cause of death, followed by diseases like dysentery.These settlers were hearty souls, looking for a better land and a better life out West. They needed some water to drink along the way.The Israelites had just escaped from being slaves in Egypt. They had witnessed God's miracles with the ten plagues, the Angel of the Lord appearing as a pillar of cloud and pillar of fire to separate them from the angry Egyptian army, and Moses using his staff to part the waters of the Red Sea. About a month earlier, they complained about being hungry, so God miraculously provided them with manna from heaven and quails that landed in their camp.After receiving this miraculous food in the desert, the Israelites have been traveling for several more days. The hills are getting higher in the Horeb mountain range. The valleys are narrower and full of huge rocks. There are no springs of water to be found anywhere in this mountainous desert.This time the Israelites not only complain. They "quarrel" with Moses. "The entire Israelite community set out on their journey from the Wilderness of Sin as the Lord had commanded. They camped at Rephidim, but there was no water for the people to drink. So the people quarreled with Moses and said, 'Give us water to drink'" (Exodus 17:1-2).They even threaten to stone Moses! "Moses said to them, 'Why are you quarreling with me? Why are you testing the Lord?' But the people were thirsty for water there, so they grumbled against Moses. They said, 'Why did you ever bring us up out of Egypt to let us, our children, and our livestock die of thirst?' Moses cried out to the Lord, 'What shall I do with these people? They are almost ready to stone me'" (Exodus 17:3-4)!These people are ungrateful to the Lord for rescuing them. They are thankless to Moses for his leadership. Moses is in the same mountain range where he had previously tended sheep for his father-in-law Jethro. Who would have blamed him if he had traded in his leadership staff for a shepherd's staff and gone back to tending sheep! At least they would have been pleasant to be around!The Lord had earlier directed Moses' staff and used water in his miracles by changing the Nile River into blood and then back into water again, and parting the waters of the Red Sea and then having those walls of water come crashing down on Pharaoh and his army. Now the Lord patiently deals with the quarreling children of Israel as a father deals with his crabby kids. He directs Moses to use his staff to strike a rock. As Moses obeys, water comes out of the rock for the people to drink."The Lord said to Moses, 'Go in front of the people, and take the elders of Israel with you. Also take in your hand the staff with which you struck the Nile, and go. Watch me. I will stand there in front of you on the rock in Horeb. You are to strike the rock. Water will come out of it, and the people will drink.' Moses did that in the sight of the elders of Israel. He named the place Massah and Meribah, because the Israelites quarreled, and because they tested the Lord by saying, 'Is the Lord among us or not'" (Exodus 17:5-7)?It's no wonder that Moses called that place "Massah," which in Hebrew means "testing," and "Meribah," which in Hebrew means "quarreling." Through their quarreling the Israelites were testing the Lord, demanding proof that he was still among them. In his mercy the Lord again gave evidence of his providential love to these undeserving people.We need to understand that we are very similar to these quarreling Israelites kids. God has blessed many of our family members with long lives, but we question God when he takes a loved one away through death. God has blessed us with health, but we grumble when we get really ill. God has blessed us with a home, so we don't have be camping in the desert, but we grumble when we have to do home repairs. God has blessed us with manna and quail ... and a whole lot of other foods in our fridge, freezer, and pantry. Yet we complain that we can't find anything to eat. We have indoor plumbing with water in the bathroom, washroom, and kitchen, yet we still find a way to whine about the water pressure or the temperature or the taste.God calls us today to repent of our self-centeredness, confess our quarreling; admit whining, grumbling, and complaining. We must admit that we fall into the sin of the Israelites when they became so thirsty that they questioned God's love for them asking, "Is the Lord among us or not?" When things go against us, we, too, fall into the Devil's trap of believing that God doesn't care about us.We repent and then believe. Believe that the Lord knows what's best for you. Believe that you learn more through suffering and want than through ease and comfort. That's what St. Paul is teaching in our Epistle lesson, "We rejoice confidently in our sufferings, because we know that suffering produces patient endurance, and patient endurance produces tested character, and tested character produces hope" (Romans 5:3-4). Trust that whether in plenty or in scarcity, whether in suffering or in pleasure, God gives you exactly what you need. As Martin Luther said it so well, "I believe that God has made me and all creatures ... given me clothing, shoes, food and drink... [and] he richly and daily provides me with all that I need to support this body and life."Have you ever been really thirsty but had nothing to drink? The books I've been reading have thirst as a major theme in them. The Christian Crusaders leaving Europe and heading to Jerusalem. Magellan and Columbus sailing across the ocean but having no fresh water to drink. Polar explorers surrounded by ice and snow, but again, having no fresh water to drink. Soldiers fighting in the Civil War, World Wars, or wars in the Middle East. They all battled thirst.We, too, battle thirst. But not a physical thirst. A spiritual thirst. St. Paul uses the thirst of the Israelites in the desert and the water from the rock as an application for spiritual meaning to their physical actions. "For I do not want you to be unaware, brothers, that our fathers were all under the cloud and all passed through the sea, and they were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and all drank the same spiritual drink, for they drank from the spiritual rock that accompanied them―and that rock was Christ! Nevertheless, God was not pleased with most of them. He had them die in the wilderness. Now these things took place as examples to warn us not to desire evil things the way they did" (1 Corinthians 10:1-6).The term spiritual food refers to the manna. The spiritual drink refers to the water that came out of the rock. The food and drink are called spiritual because they were miraculously provided. But the real source of their food and drink, the one who really did accompany and save them, was the promised Savior, the Messiah.God, in his love, quenches thirst. When our physical needs are met, when we have cozy homes, and nourished bodies, when our physical thirst is quenched, it can be easy to stop there and think, "What more could I need." So many in our world are lost in a desert of sin and unbelief and dying of spiritual thirst -- thirst for answers, for acceptance, for purpose. The problem is when we look in the wrong places to have that spiritual thirst quenched -- we become spiritually dehydrated. The danger of spiritual dehydration is eternal death.Jesus Christ is the Rock of our salvation. God called Moses to strike the rock to quench the people's physical thirst. Jesus took the guilt of our sin upon himself so that by his death and resurrection, through faith, God would quench our need for forgiveness. We receive Christ as we read about him as the Rock of our salvation in the Bible. We receive Christ in Holy Baptism as the water and the Word works to create faith, washes away sins, and grants everlasting life.Jesus answered the Samaritan woman at Jacob's well, "Everyone who drinks this water will be thirsty again, but whoever drinks the water I will give him will never be thirsty ever again. Rather, the water I will give him will become in him a spring of water, bubbling up to eternal life" (John 4:13-14).What is "living water"? Living water is the gospel message about Jesus. We end each of our Thirsty podcasts with the phrase, "You are thirsty, my friends, so drink deeply from the Water of Life." We become physically dehydrated because we don't drink enough water during the day. We become spiritually dehydrated because we don't drink enough of God's living water during the day and week.Drink deeply from Christ's living water by being in Bible study -- we offer a lot of them. Drink deeply by listening to various Lutheran podcasts. Drink deeply by coming regularly to worship -- we have Sunday morning and Wednesday evening, plus Holy Week is coming soon. Drink deeply by receiving the Sacrament often -- you'll be able to receive the Lord's Supper five times during Holy Week with Palm Sunday, Holy Thursday, Good Friday, the Easter Vigil, and Easter Sunday. Drink deeply by reading and meditating on God's Word on your own or with your family. Every morning, speak the words of the invocation, make the sign of the cross, recite the Apostles' Creed, Luther's Morning Prayer, and the Lord's Prayer. Then read a portion of Scripture, meditate on it, and pray about it. Then do the same thing in the evening, except using Luther's Evening Prayer.When we drink of Christ and his Word, we have all that we need. The Holy Spirit enables us to produce the fruits of faith, which "gush" forth from our lives. The living water that Jesus offers, quenches thirst forever, because it springs up like a well inside of people, resulting in eternal life. This is the ongoing effect of Christ and his Word, that satisfies any spiritual thirst forever.The Israelites quarreled with Moses when they said, "Give us water to drink." Let us say those same words to the Lord. But may they instead be a prayer for the Lord to quench our physical and spiritual thirst. "Lord, give us water to drink." Amen.View this sermon (with video and/or audio recording) on our website: https://www.casperwels.com/sermons/give-us-water-to-drink/

3/6/26 6am CT Hour -Fr. Bob Pagliari/ Bishop Daniel Mueggenborg John, Glen and Sarah give an update on Iran conflict, Kristi Noem fired, World Baseball Classic and Unplug Day. Fr. Bob gives an interpretive rendition of the Palm Sunday reading when Jesus came into Jerusalem riding a donkey. Bishop Mueggenborg reflects on the woman at the well for this next Sunday of Lent.

00:00 Introduction01:50 The focus of the four gospel accounts02:40 The hymnody, apolytikion & odes for Palm Sunday07:55 But what about us Gentiles?11:59 We are from the ten tribes & we are grafted in to restore them13:42 Closing~~~Palm Sunday - Is This For Everyone?~~~Reference materials for this episode: Orthros for the Sunday of The Triumphant Entry into Jerusalem Scripture citations for this episode:Isaiah 1:2-3 - Prophecy we see reflected in The Nativity icon, those Of The Nations are the donkeyEzekiel 37: 1-14 - The valley of the dead bonesZachariah 9:9-17 - The prophecy picked up by Saint MatthewThe Triumphal Entry into Jerusalem - Matthew 21:1-17 - Mark 11:1-11 - Luke 19:28-40 - John 12:12-19Matthew 27:51-53 - Those who rose from the dead when Jesus died~~~In our series of reflections on the Lenten Triodion we have reached Palm Sunday, which, strictly speaking, is after Lent is over, but we're going to carry all the way through Holy Week here.When talking about Lazarus Saturday, Jim focused on what Jesus' ministry meant for The Jews. This week he's focusing on what it means for those of us who are Of The Nations, known as Gentiles. Salvation is for everyone.The Christian Saints Podcast is a joint production of Generative sounds & Paradosis Pavilion. Our hosts are Father Symeon Kees of Iowa City & James John Marks of Chicago.Paradosis Pavilion - https://youtube.com/@paradosispavilion9555https://www.instagram.com/christiansaintspodcasthttps://x.com/podcast_saintshttps://www.facebook.com/christiansaintspodcasthttps://www.threads.net/@christiansaintspodcasthttps://bsky.app/profile/xtiansaintspodcast.bsky.socialIconographic images used by kind permission of Nicholas Papas, who controls distribution rights of these imagesPrints of all of Nick's work can be found at Saint Demetrius Press - http://www.saintdemetriuspress.comAll music in these episodes is a production of Generative Soundshttps://generativesoundsjjm.bandcamp.comDistribution rights of this episode & all music contained in it are controlled by Generative SoundsCopyright 2021 - 2026

Part 2 of our series, Christus Victor: Seven Days to Resurrection Thanks for listening to this message from New Life Church. In this message, Joel Solomon, Lead Pastor, starts a series on the book of the week leading up to Christ's resurrection, starting with Palm Sunday. This message was recorded at New Life Church | Kempsville in Virginia Beach, VA.

Today is day 58 and we are in the section on the Second Article of the Apostles' Creed on Jesus Christ the Son of God. Today we are on the sixth line: “He was conceived by the Holy Spirit and born of The Virgin Mary” and studying question 58. 58. What does the union of Jesus' two natures teach you about his ministry? All Jesus does as a human being he also does as God. His human words and deeds are saving because they are the words and deeds of God the Son. (John 5:19–29; Romans 8:1–4; Colossians 1:19–23; Hebrews 4:14–16) We will conclude today with The Collect for Palm Sunday found on page 607 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Part 1 of our series, Christus Victor: Seven Days to Resurrection Thanks for listening to this message from New Life Church. In this message, Joel Solomon, Lead Pastor, starts a series on the book of the week leading up to Christ's resurrection, starting with Palm Sunday. This message was recorded at New Life Church | Kempsville in Virginia Beach, VA.

Welcome or Surrender? The Difference Between Applause and Allegiance This message is for you if: You've ever felt spiritually moved — but wondered if that's enough. You attend church but want to know what real surrender actually looks like. You're wrestling with whether Jesus is just part of your life… or truly King of it. You've confused religious activity with genuine discipleship. You want your faith to endure beyond emotion — into real, steady trust. On Palm Sunday, the crowds shouted "Hosanna." They waved branches. They laid down cloaks. But by the time Jesus entered the temple, everything was quiet. In this Gospel Daily message, Pastor Josh Weidmann walks through Mark 11:1–11 and explores a sobering question: Is it possible to welcome Jesus emotionally — and still fail to receive Him as King? This sermon examines the Triumphal Entry, the meaning of "Hosanna," the fulfillment of Zechariah 9:9, and the tension between superficial faith and lifelong surrender. Discover the difference between enthusiasm and discipleship, religious routine and true worship, and why Palm Sunday still confronts us today. If you've ever wondered what real surrender looks like — not just in worship, but in your daily life — this message will challenge and clarify what it means to follow Jesus as King.   Show Notes Text: Mark 11:1–11 — The Triumphal Entry Jesus entered Jerusalem humbly, intentionally, and fully in control. The crowd welcomed Him with praise — but misunderstood His mission. It's possible to feel moved by Jesus and still miss what He truly wants. When Jesus entered the temple, the celebration gave way to silence. Sometimes the greatest danger isn't open rejection — but quiet neglect. Receiving Jesus as King is more than a moment of emotion. It's daily trust. Ongoing surrender. Steady worship. A surrendered life looks faithful in both joy and suffering. Gentle but personal question: If Jesus walked through your life today, would He find room prepared for Him?   Reflection Questions  Where in my life have I welcomed Jesus emotionally — but resisted surrendering control? If Jesus "surveyed" my priorities this week, what would reveal that He is truly King? What might reveal indifference? Do I follow Jesus for what I hope He will give me — or for who He truly is? What area of my schedule, relationships, finances, or ambitions have I not fully laid down before Him? What would it look like for my Monday to reflect the same devotion I express on Sunday?

This week we explored Palm Sunday through Luke 19, where in the middle of the cheering crowds, Jesus weeps — because they were celebrating the wrong kind of salvation. They wanted a political conqueror; He came as a humble King bringing peace through the cross. We learned that Lent is the season to stop pretending everything is fine, and that practicing lament — honestly facing brokenness — is what allows us to truly understand and experience the resurrection.Support the show

Debbie kicks off our Lenten series, The Path to Palm Sunday with a look at the path Jesus walks to Jerusalem.

Mark's account of Jesus entry into Jerusalem on Palm Sunday sees the  continuing fulfilment of prophecy in the life of Jesus, and challenges us to make him King of our lives.

Worship with us 9 + 11am 390 N 400 E Bountiful, UT 84010 https://www.flourishinggrace.org/plan-your-visit As we continue our verse by verse journey through the Gospel of Luke, we arrive at the triumphal entry of Jesus in Luke 19:28 to 44. This passage is often read on Palm Sunday, yet Luke highlights specific details to answer a defining question for every person: what kind of King is Jesus? In a world where leadership shapes families, workplaces, communities, and nations, Luke invites us to consider who is truly in charge and who is shaping our lives. We may assume we are fully in control of our decisions, priorities, and identity, but every day we are influenced by voices, desires, fears, pressures, and countless messages that compete for authority over our hearts. The question is not whether something or someone is ruling us, but what kind of ruler it is and whether it can actually give us life. In this sermon, Pastor Benjer shows how Luke reveals Jesus as a King with real authority. Jesus intentionally fulfills Old Testament prophecy as He enters Jerusalem, including the promise from Zechariah that Israel's King would come humble and riding on a donkey. Jesus directs His disciples to a colt that has never been ridden, and His words, “The Lord has need of it,” point to His rightful claim over all things. The crowds respond with praise, quoting Scripture and celebrating Jesus as King, while the Pharisees recognize the danger of His claim. Jesus is not merely a teacher with good ideas, but the promised Messiah, the King of Kings, and the Lord of Lords. Luke makes clear that Jesus has authority not only over a city and a moment in history, but over creation itself. Luke also reveals Jesus as a King who is humble. While earthly rulers enter with power displays and war horses, Jesus comes on a donkey. He does not enter Jerusalem for conquest, but for sacrifice. His path to victory goes through the cross. This confronts our expectations because we often want a Messiah who confirms our strength, protects our preferences, and defeats our enemies on our timeline. Yet Jesus redefines power through surrender, calling His followers to deny themselves, take up their cross, and follow Him. True strength in the Kingdom of God is marked by humility, service, obedience, and love. The way of Jesus challenges cultural definitions of greatness and invites us to lay down our rights for the good of others, beginning in our homes, relationships, workplaces, and communities. Finally, Luke shows Jesus as a King who saves. As Jesus approaches Jerusalem, He does not posture in anger. He weeps. His tears reveal His heart for the people who are about to reject Him. He longs for them to know “the things that make for peace,” not merely the absence of conflict, but reconciliation with God. Jesus warns of the consequences of refusing His visitation, and the passage shows both the seriousness of judgment and the tenderness of His mercy. Jesus came to save, not to condemn. His authority is not cold control, and His humility is not weakness. Together they reveal the heart of a Savior King who willingly lays down His life so that sinners can be forgiven, made new, and brought home to God. If you are exploring faith, this message is an invitation to consider Jesus honestly. Either He is the promised King who came to die and rise again, or He is not. If you are a Christian, this passage calls you to yield every area of life to His authority and to follow His way of humility. Flourishing Grace Church exists to help ordinary people encounter an extraordinary God, and we pray this sermon strengthens your faith, steadies your heart, and leads you to trust King Jesus more deeply.

Bishop Jeff preaches on the significance of Ash Wednesday

pWotD Episode 3214: Ash Wednesday Welcome to popular Wiki of the Day, spotlighting Wikipedia's most visited pages, giving you a peek into what the world is curious about today.With 311,650 views on Wednesday, 18 February 2026 our article of the day is Ash Wednesday.Ash Wednesday is a holy day of prayer and fasting in many Western Christian denominations. It is preceded by Shrove Tuesday and marks the first day of Lent: the seven weeks of prayer, fasting and almsgiving before the arrival of Easter. Ash Wednesday is observed by Christians of the Catholic, Lutheran, Moravian, Anglican (Episcopalian), and United Protestant denominations, as well as by some churches in the Reformed (including certain Congregationalist, Continental Reformed, and Presbyterian churches), Baptist, Methodist and Nazarene traditions.Ash Wednesday is traditionally observed with fasting and abstinence from meat in several Christian denominations. As it is the first day of Lent, many Christians begin Ash Wednesday by marking a Lenten calendar, praying a Lenten daily devotional, and making a Lenten sacrifice that they will not partake of until the arrival of Eastertide.Many Christians attend special Ash Wednesday church services at which churchgoers receive ash on their foreheads or the top of their heads, as the wearing of ashes has been a sign of repentance since biblical times. The imposition of ashes is typically done with the sign of the cross, signifying that the recipient is a follower of Jesus. Ash Wednesday derives its name from this practice, in which the words accompany the placement (imposition) of ashes, "Repent, and believe in the Gospel" or the dictum "Remember that you are dust, and to dust you shall return." The ashes are prepared by burning palm leaves from the previous year's Palm Sunday celebrations.This recording reflects the Wikipedia text as of 14:32 UTC on Thursday, 19 February 2026.For the full current version of the article, see Ash Wednesday on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm generative Salli.

When Jesus decided to go Jerusalem on Palm Sunday, He knew what awaited Him. He would be used and abused. Betrayed and abandoned. Arrested and beaten. Killed and buried. But He went anyway. Only by walking that difficult road would He be able to defeat sin and death. Maybe you are only one road away from experiencing joy and freedom. Are you willing to walk that same road?

Episode 149 of Jacob Vi Weekly is all about the Epstein disaster, Palm Sunday, and the TRUTH about TOMATO. JacobVi.com Patreon.com/JacobVi CattyShackIL.org

Patrick starts by confronting questions about church leadership from the Book of Titus, then explains Catholic teachings like papal infallibility and celibacy with clarity. Listeners reach out with stories of visions and faith struggles, seeking Patrick’s take on supernatural experiences, the nature of belief through hardship, and everyday spiritual choices. From why bishops wear the zucchetto to thoughtful guidance on confirmation sponsors, from Super Bowl halftime controversy to the complicated legacy of the Jesuits and questions from a convert out of Mormonism, Patrick brings a thoughtful, grounded response to every turn. Taylor (email) – Question about Papal infallibility (00:55) Bobbie - About 5 years ago during Palm Sunday, I went to get a Palm and had a vision of a godless world. (07:32) Anilu (13-years-old) - Can my confirmation sponsor also be my godparent? (16:33) Brett - I am a Catholic with a Jewish background. I wore a Jewish garment to Church, and someone complained. What do you think? (19:59) Bob - I was very upset about the Bad Bunny music at the Super Bowl, and no one actually said anything about the meaning of the words. I don't think we should praise this guy. (25:42) James - Do you have any good resources on the Jesuits? (31:09) Sarah (email) - In Acts, Peter receives direct visions and prophetic-like guidance. What is the best way to understand and explain why Peter retained prophetic abilities and continued to add to the deposit of faith but that this charism was no longer needed after that deposit was essentially completed upon the deaths of the apostles? Why was that given to him as an apostle, but not to later popes, if the Church needs ongoing direction? (38:59)

They were so close — and yet so far. The crowd had the scriptures, the prophecies, and a King standing right in front of them. But they wanted Him for all the wrong reasons.In this week's episode of The Follow Up, Bill sits down with Jack and Garet to dig deeper into John 12:12–36 and the triumphal entry — commonly known as Palm Sunday. The crowd lines the road, waving palm branches and crying "Hosanna," but their hope is fixed on a political deliverer, not a suffering servant. This conversation unpacks why the desperation of that moment is both heartbreaking and deeply relevant to how we relate to Jesus today.The discussion explores why Jesus rode in on a donkey instead of a war horse, what the upside-down kingdom actually looks like, and why the way up in God's economy is always down. Jack shares a powerful image of the inverted pyramid — the one with the broadest shoulders holding everything up — and the team wrestles with how easy it is to reshape Jesus into who we want Him to be rather than who Scripture reveals Him to be.The conversation also turns personal. Garet shares how God led him to Green Bay in ways he could only see in hindsight, and Jack reflects on years of ministry preparation that seemed wasted until the exact moment God needed them. Both stories echo the disciples' experience in verse 16 — they didn't understand until they looked back.The episode closes with a sobering but hopeful reminder: life is short, and every day is both our greatest and possibly last opportunity to live for Christ. Jack shares stories of sudden loss and restoration, pointing us back to the urgency of walking in the light while we still can.Main Passage: John 12:12–36Series: The Follow Up – Gospel of JohnWeek: 18Chapters00:00 – Introduction and what hit the hardest02:50 – The desperation of the crowd and misguided expectations04:00 – Why Jesus came as a suffering servant, not a conquering king05:40 – The donkey, the palm branches, and nationalistic hope06:35 – The upside-down kingdom and the inverted pyramid07:15 – Knowing the true Jesus vs. making Him our mascot08:00 – The Ricky Bobby illustration and reshaping Jesus10:00 – Revelation and the full picture of who Jesus is11:30 – Growth means discomfort — loving enemies and laying down your life13:00 – Hindsight faith — the disciples didn't understand until later14:00 – Garet's story of God leading him to Green Bay14:40 – Jack's story of multi-site research that paid off years later15:50 – Staying anchored when the world feels like it's crumbling17:15 – Covid, the return to church, and God's sovereignty18:50 – Life is short — repentance and the urgency of today20:05 – The Three Doors Down story and living ready21:05 – Final encouragement and next stepsIf this episode encouraged you, like the video, leave a comment, and share it with someone who needs hope today. Your engagement helps more people encounter the life Jesus offers.

Mark 11 brings us to Palm Sunday and Jesus' triumphal entry into Jerusalem. Was the adoration of the crowds legit, or did they just get caught up in the emotion of what was going on? We'll discuss why Jesus cursed a fig tree (?!) and the posture of our hearts when we pray. And we'll talk about boundaries and how much access we give the people around us. 

Fr. Matthias Shehad continues his study on the Harmony of the Gospels by exploring Christ's triumphant entry into Jerusalem on Palm Sunday, marking the beginning of Holy Week. He explains the significance of Jesus riding both a donkey and a colt, fulfilling Old Testament prophecy and symbolizing the unity of Jews and Gentiles under Christ's kingship. Fr. Matthias discusses the varied reactions of the crowds, the disbelief of the Pharisees, and the disciples' initial lack of understanding about Jesus' mission and impending sacrifice. He highlights the spiritual meaning behind Jesus' words about losing and gaining life, the fulfillment of prophecy, and the foreshadowing of the Temple's destruction. The talk also addresses the importance of faith, discipleship, and following Christ's example in service and obedience. Fr. Matthias concludes with reflections on Jesus' prayer and God's glorification through the Passion, inviting listeners to deepen their understanding of salvation history. Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org

Zechariah 9:9,10 The prophet Zechariah draws our attention to a Savior King who will rule with gentleness and bring peace. The Foundation Preacher Podcast is provided to you by WELS Congregational Services. The Foundation resources were created to help churches allow the gospel message heard in worship, to echo throughout the week. Listen to multiple […]

Zechariah 9:9,10 The prophet Zechariah draws our attention to a Savior King who will rule with gentleness and bring peace. The Foundation Preacher Podcast is provided to you by WELS Congregational Services. The Foundation resources were created to help churches allow the gospel message heard in worship, to echo throughout the week. Listen to multiple […]

Send us a textDr. Randy Davis, Pastor of Zion Word Church USA, brings a Palm Sunday message about the Lord and the road to the cross.  Jesus came to the world not to condemn the world but that the world might be saved through Him. To hear more inspiring messages by Dr. Randy Davis visit and subscribe to:YouTube: https://www.youtube.com/@zwmiusaTikTokhttps://www.tiktok.com/@zwmiusaRumble:  https://rumble.com/c/ZionWordMinistriesIntUSAInstagram: https://www.instagram.com/zion_word/Facebook: https://www.facebook.com/zionwordministriesint

Tolstoy hardly ends the novel with the revelation imparted to Andrei. Instead, it continues for another 1000 pages, in substantial part, exploring the triviality so paramount to those without such vision. The story moves back to earth to focus on the historic disgrace for Alexandr and Francis. It is entirely the opposite for Napoleon, who came out on top of The Battle of Three Emperors.  Yet the bravado with which men enter a fight for those like Bonaparte, has lost some of the luster.So many of us can be brought to both planes by the right presentation – either recognizing the responsibility of answering a call to arms; or appreciating the Sublime. Tolstoy is presenting this contrast as one of the great humanists, who wrote his masterpiece 60 years after Austerlitz.The segue of Nicholas taking on his futile mission with such fervor after Andrei takes in the infinite sky, highlights how vulnerable we are to mindsets of emperor worship and patriotic devotion – more so at younger ages without the experience of war. Just before the battle, Andrei was imagining, ”this will be the battle that makes me.” He is thinking of how the Battle of Toulon, in 1793, was a springboard for Napoleon. Tolstoy is showing how common it is for decent men to reach the point they will sacrifice their lives for military glory.The point of this episode is to appreciate how easy a man can pulled into that mindset; and it is one of the great lessons of War & Peace.This episode brings you through a few examples of such calls, in fiction and history.What often comes to mind for the American audience is the speech in Braveheart – iconic fiction based on the historic Battle of Stirling Bridge (1297), written by Randall Wallace & Mel Gibson and naturally delivered by Mel. Napoleon assuredly had the knack of attracting men to risk their lives for his vision and also referenced is one of his inspirational appeals that came shortly after the Battle of Lodi in 1796:“To you, soldiers, will belong the immortal honor of redeeming the fairest portion of Europe. The French people, free and respected by the whole world, shall give to Europe a glorious peace, which shall indemnify it for all the sacrifices which it has borne the last six years. Then, by your own firesides you shall repose and your fellow citizens, when they point out any one of you, shall say: ‘He belonged to the army of Italy that fought in the Italian campaign!'”The last reference is to a speech attributed to St. Bernard, an abbot from Clairvaux, France, in the 1100s, where he motivated the Knights of the Second Crusade in a Palm Sunday speech:“Christian warriors, He who gave His life for you, today demands yours in return. These are struggles worthy of you, combats in which it is glorious to conquer and advantageous to die. Illustrious knights, generous defenders of the Cross, remember your fathers, who conquered Jerusalem, and whose names are inscribed in Heaven. Abandon the things that perish, to gather unfading palms and conquer a Kingdom that has no end.”These are appeals to a sense of manhood and patriotism, and once again it is the spirit Andrei relinquishes. He is now is given a more ideal, godly and transcendent point of view.   

Making a whip of cords, he drove all of them out of the temple, with the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables.. ~John 2:15 Have you ever seen Jesus this mad? He is livid! All four gospels record the story of Jesus driving the animals out of the temple and overturning the tables of the money changers. But in Matthew, Mark, and Luke, Jesus cleans out the temple after Palm Sunday, just before his death. He has listened to religious leaders take their jabs at him for months, trying to find ways to trap and discredit him. I understand his anger then. He makes a whip, overturns tables, pours out coins, and runs the sheep and cattle out of the temple. It makes sense there. The people haven't listened to Jesus. He sees the path to the cross in front of him. His actions force the religious leaders' hand. But John tells us about it at the beginning of the Gospel, right after Jesus has left a wedding party where he turned water into wine! He hasn't said anything to anyone yet. They don't really know what he is up to yet. But he clears the merchants out of the temple anyway. And is he mad! Why? That is the question we will explore on Sunday morning.

This episode is part 44 in a study of the gospel of Luke. Jesus enters Jerusalem as king on what we call Palm Sunday. But his idea of what a king would do may be at odds with what the people expect. https://thebiblestudypodcast.com/luke-19-palm-sunday/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

January 11, 2026: May God's words be spoken, may God's words be heard. Amen. Now, if you have been here these past few weeks of Christmastide and the Feast of the Epiphany, you would be right thinking that Jesus sure grows up fast, I mean we just celebrated his birth, then last week he's a kid being visited by Magi, and now he's a grown man! I mean, at this rate, a week from now should be Palm Sunday, right? Wrong. Well, sort of – Ash Wednesday is coming up in just a few weeks, so buckle up. Still, you couldn't be blamed for feeling a bit of lectionary whiplash right about now. Kinda the way you feel the day after Christmas when there's stuff in the stores for Valentine's Day, which I do NOT appreciate given that happens to be my birthday, and there is no need to rush it. But, back to the texts we heard today from the Gospel of Matthew and from Isaiah. In the gospel we here the story of Jesus' baptism. Left off of what we heard today, is what Jesus does just afterward. He is led into the wilderness by the Holy Spirit where he encounters evil. And in the wake of all that has happened in our nation this past year, and most recently, this past week, it would seem a message we very much need today. I will speak more about that in a minute, but it is important to first underscore what we are hearing in today's texts – about Christ's baptism, yes, but also about our own. Our collect today, the prayer we offered at the beginning of this service, was this: “Grant that all who are baptized into his Name may keep the covenant they have made…” This isn't just a dunk in some water – this is a contract with God – a covenant we make in the name of Christ, and that is sealed by the Holy Spirit. And in our passage this morning from Isaiah, we hear some of what that covenant requires of us. About the prophet, God says “I have given you as a covenant to the people, a light to the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness.” Now, think about that…and then hear again the vows we all make at baptism either for ourselves, or was made by our parents, and Godparents, and we later confirmed. We promise to “seek and serve Christ in all persons, loving our neighbor as ourselves, and striving for justice and peace among all peoples, respecting the dignity of every human being.” See, the thing is…when we are baptized, we are baptized into something…or really baptized into someone. It is an identity that comes with a calling – the calling to free the captives, fight for justice and peace, and to love and serve. We are baptized into a life of Christ – because we are the body of Christ alive in the world today. And as the body of Christ, we don't just leave the waters of baptism, grab a towel, and continue as though nothing happened. We do as he did after his baptism – we live the life we are called to live – a life of ministry in a broken world – a life of wilderness moments when we are challenged, and pushed to the brink. And Lordy, we are in the wilderness now. This past week our government continued its horrific, unconstitutional, racist, and cruel violence against the people of our nation. Renee Nicole Good, a US citizen and young mother of three, was gunned down while in her car by an ICE agent in Minneapolis this past Wednesday. Her wife, Becca Good, is left to care for their 6 year old son. The video of the attack is brutal to watch, and the lies about her and the incident by our government just add to the horror. Renee is not the first to be killed, or tortured, or imprisoned unlawfully. She sadly will not be the last. In fact, on Thursday, the very next night, two more people were shot by ICE agents in their vehicle in Portland. These are very dark days for our nation and for the world. Like many of you, I have been at more than one vigil in response – one of them just down the street from my home on the Newton Green– which is in the middle of a very red part of our Garden State. Like the other vigils, it was a community gathered in love amidst tragedy and hate. Sadly, even as we stood together, someone shouted out from a passing truck “ICE, ICE, Baby!” The cruelty of our President and his followers seems to be the point. Yet we were not deterred, and continued to stand together to be a witness to the horror that has taken yet another life. One of the things I have said at these vigils is that our faith is one that follows a man who preached love and peace, and was executed by the government because of it. Yet his resurrection taught us all that light will always overcome darkness, life is stronger than death, and love will always defeat hate. It is the only thing that can. Renee Good understood that truth. Her wife, Becca Good, said in a statement after her murder, said: “I am now left to raise our son and to continue teaching him, as Renee believed, that there are people building a better world for him. That the people who did this had fear and anger in their hearts, and we need to show them a better way.” Indeed we do. We must. Because love is the only way out of this long national nightmare. We must stand as a testament to the power of love – to heal, to restore, to change the world – because that is what we committed to in our own baptism. So, we will keep on fighting for the suffering Christ in our midst, never forgetting Renee and all the other victims. That is how we will change the world – one step, one vigil, one march, one act of kindness, one moment of courage at a time. But that does not mean the road will be easy for us. It certainly wasn't for Jesus. He had his time in the wilderness, and we are now deep within it too. Today, we are faced with a seemingly never-ending onslaught of cruelty by those who should be servants of the people. We are worn to the bone by the vitriolic hate our President, his team, and his supporters spew nearly hour by hour, all amid a daily avalanche of lies and purposeful misdirection by the ones we are supposed to trust. The purpose is to knock us off center and keep us so disoriented that we feel helpless, hopeless, and filled with rage. Why would they want this? It's simple really – it is so we respond with the same in kind. For evil knows that darkness will feed darkness, hate will fuel hate, violence will breed violence. They fan the flames to incite those who oppose them to be just like them, which will give them fodder to increase the violence in a never-ending cycle. And in moments like this, it is very tempting to give into it. Why not fight fire with fire – violence with violence, hate with hate. We feel so drawn to it, do we not, if we are honest with ourselves? But the thing is, we need to consider who tries to draw us to hate and violence. Remember what happened to Jesus in the wilderness – the evil one spoke to him – catching him when he was worn from his long journey in that place – and showing him a path forward that seemed so simple. If Jesus would only turn aside from God, everything would be great – he would be great – the evil one said. You could understand the temptation. I mean – he was promised he could turn stone into bread – that would solve all the hunger in the world. He could be made king over everyone – imagine today if you could take the power away from all the world's brutal dictators, including our own? Yet Jesus knew that isn't the path toward peace, toward wholeness, toward grace. It wasn't for him, and it most certainly isn't for us. To be clear – righteous anger at injustice is good and will propel us to act like Christ, and overturn tables of oppression. But anger rooted in hate will only lead to violence and a turning away from Christ – that can never be our way forward. No, not for those who are baptized into him. We are meant to choose another way. At that vigil the other night in Newton, the organizer wanted to close with the hymn Amazing Grace, but wasn't sure of the words. So, I stood beside her and helped lead everyone in singing those lyrics of redemption. One of those verses is: Through many dangers, toils, and snares, I have already come; 'tis grace that brought me safe thus far, and grace will lead me home. Grace is God's gift to us, and it, not hate, will always lead us through the wilderness and to home – where we will be grounded in the knowledge and love of Christ, and renewed to live as we are called to live in our baptismal covenant. And folks – that will change the world. It really will. God's grace is how we will get through this. Love is how we will change it. After I spoke at the vigil in Newton, a young mother of two boys – a teen of about 14 years old or so, and the other about 10 – came up to me. The teen apparently had told his mom after listening to me that he wanted to go to church, and she – a person who had been harmed by her own church experience – wanted to know where I was a priest, feeling that it would be inclusive. Since our parish is so far from where this was, I told them of another one they should try. That conversation filled me with hope – to see young people yearning for a relationship with God. And it is certainly something seen a lot these days as church attendance by all ages is on the rise. I believe that this is a sign of the future of the church, as people seek a way forward, and they witness us living out our lives in Christ. Because so many people today are yearning for an alternative to the madness they are witnessing. In a world filled with conflict, violence, hate, war, poverty, and abuse of the environment – seekers hope to be connected to something they sense is larger than all of that – stronger than all of that – to a God that loves unconditionally, and a faith community that reflects that love openly, consistently, and with intention. They are looking for comfort and peace, yes, but most especially, they want to know that God loves them in a place that welcomes everyone, amid a world that wants to exclude them. That is why what we do here is so important. It feeds us in a time of deep hunger, but it also is food for the world. Here is where we are given the strength for our wilderness journey. Here we offer that food of life to others. Here we are reminded of our baptismal contract with God – a life of prophetic witness, rooted in the love of Christ, that calls us to speak truth, to act for justice, to stand for peace, to offer hope and love to a people in darkness. We have made a commitment to God to be the ones to speak up against those who traffic in hate and violence. To be the ones to stand against those who seek to oppress and marginalize. To be the ones to respond to hate with love and lies with truth. And especially to be the ones to counter the racist, homophobic, and sexist, words and actions by earthly rulers and proclaim in the streets, in the halls of government, in our churches, and everywhere in the world that God loves EVERYONE– NO EXCEPTIONS – and so will we. For like the prophet in Isaiah, and like our savior in whose name we are baptized, we too were given “as a covenant to the people, a light to the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness.” There are many in prisons now – dungeons of bigotry and oppression, poverty, hopelessness, loneliness, and addiction. This is not time to throw the covers over our head and attend the church of the Holy Comforter. This is not a time to tune out. This is not a time to not pay attention. This is not a time to forget who we are, and whose we are. This is the time for us to be who we were born and baptized to be – prophets of his light, grace, and love – God's beloved agents of transformation. And there is nothing – no President or other leader, no ICE agent or army, no person or organization, that can stop what we, together, and by God's grace, will bring about – the overturning of evil, and the restoration of the world. They may have killed Renee Good, but by the good in each of us, rooted in the love of Christ – we will prevail. Amen. For the audio, click below, or subscribe to our iTunes Sermon Podcast by clicking here (also available on Audible): Sermon Podcast https://christchurchepiscopal.org/wp-content/uploads/2026/01/Sermon-January-11-2026-1.m4a The Rev. Diana L. Wilcox Christ Church in Bloomfield & Glen Ridge January 11, 2026 The First Sunday After The Epiphany 1st Reading – Isaiah 42:1-9 Psalm 29 2nd Reading – Acts 10:34-43 Gospel – Matthew 3:13-17 The post “The Good In Us” appeared first on Christ Episcopal Church.

Lani Hilton is a dedicated enthusiast of the Easter Season. She has lived a Christ-centered Easter season with her family for 20 years and has been teaching about it in settings like BYU Education Week and firesides since 2015. She published a book called Celebrate Sunday and has written articles for the Liahona and LDS living. Along with her husband, John, she is the proud parent of six children, four currently at Brigham Young University. Lani finds great joy in the simplicity and beauty of the gospel of Jesus Christ. Watch the video and share your thoughts in the Zion Lab community Links lanihilton.com/easter A Christ-Centered Easter: Day-By-Day Activities to Celebrate Easter Week Easter-themed resources from Deseret Book Connecting Others to Jesus Through the Cross at Calvary | An Interview with John Hilton III Transcript available with the video in the Zion Lab community Highlights Lani Hilton talks about the importance of making Easter a season rather than just a single day of celebration. Lani shares her journey of creating meaningful Easter traditions and how she has implemented these ideas at both home and community levels, particularly focusing on Palm Sunday. 00:04:04 – Lonnie’s Journey to Celebrating Easter 00:05:24 – Simplifying Traditions as a Busy Mom 00:06:08 – Church’s Focus on Easter as a Season 00:06:40 – Elder Stevenson’s Call for a Christ-Centered Easter 00:09:51 – Expanding the Easter Celebration Timeline 00:10:57 – Encouragement to Start Early with Planning 00:12:44 – Involving Youth in Easter Activities 00:13:57 – Lonnie’s Experience with Stake Activities 00:15:41 – The Importance of Creating Meaningful Experiences 00:17:16 – Organizing a Palm Sunday Celebration 00:20:24 – Keeping the Celebration Engaging and Short 00:22:07 – Community Involvement and Outreach 00:25:06 – The Joy of Praising the Savior 00:27:16 – The Impact of a Large Gathering 00:29:03 – Advertising the Palm Sunday Event 00:31:01 – Encouraging Family Participation 00:32:24 – Resources for Planning Easter Activities 00:35:35 – Reflection on the Success of the Event 00:39:15 – Looking Ahead to Future Celebrations Key Insights Easter as a Season: Lani emphasizes the need to extend the celebration of Easter beyond just Easter Sunday, suggesting that it can encompass a period of reflection and worship leading up to and following the holiday. Inspiration from Church Leaders: Elder Stevenson's talks have encouraged members to recognize Palm Sunday and the Easter season more thoughtfully, prompting a shift in how Latter-day Saints approach these celebrations. Community Involvement: Lani highlights the importance of involving the entire community in Easter celebrations, suggesting that events should be inclusive and accessible to all, not just church members. Simple Traditions: She advocates for simple, Christ-centered traditions that can be easily integrated into family life, making it possible for busy families to participate without feeling overwhelmed. Worshipful Experiences: The focus should be on creating worshipful experiences that allow participants to praise and adore Jesus Christ, fostering a deeper connection to the Savior during this holy time. Leadership Applications Planning Ahead: Leaders should begin discussions about Easter celebrations in January to allow ample time for planning and community involvement, ensuring that activities are well-organized and meaningful. Encouraging Participation: Leaders can facilitate events that invite participation from all ages, such as a Palm Sunday celebration, which can help foster a sense of community and shared worship. Flexibility in Activities: Leaders are encouraged to adapt ideas and resources to fit their local context, recognizing that not every ward or stake will have the same capabilities or traditions, but all can create impactful experiences centered on Christ. The award-winning Leading Saints Podcast is one of the top independent Latter-day Saints podcasts as part of nonprofit Leading Saints’ mission to help Latter-day Saints be better prepared to lead. Find Leadership Tools, Courses, and Community for Latter-day Saint leaders in the Zion Lab community. Learn more and listen to any of the past episodes for free at LeadingSaints.org. Past guests include Emily Belle Freeman, David Butler, Hank Smith, John Bytheway, Reyna and Elena Aburto, Liz Wiseman, Stephen M. R. Covey, Benjamin Hardy, Elder Alvin F. Meredith III, Julie Beck, Brad Wilcox, Jody Moore, Tony Overbay, John H. Groberg, Elaine Dalton, Tad R. Callister, Lynn G. Robbins, J. Devn Cornish, Bonnie Oscarson, Dennis B. Neuenschwander, Kirby Heyborne, Taysom Hill, Coaches Jennifer Rockwood and Brandon Doman, Anthony Sweat, John Hilton III, Barbara Morgan Gardner, Blair Hodges, Whitney Johnson, Ryan Gottfredson, Greg McKeown, Ganel-Lyn Condie, Michael Goodman, Wendy Ulrich, Richard Ostler, and many more in over 800 episodes. Discover podcasts, articles, virtual conferences, and live events related to callings such as the bishopric, Relief Society, elders quorum, Primary, youth leadership, stake leadership, ward mission, ward council, young adults, ministering, and teaching.

"It Ain't Braggin" - Palm Sunday - 4/13/25 Luke 19:29-40

Ever feel like your church calendar skips straight from Christmas cheer to Easter celebration—missing something crucial in between? You're not alone, and Lent might be the answer.Join Joshua Lewis and author Elyse Fitzpatrick to understand why Lent matters for every believer—not just the high church crowd. Elyse shares her transformative Ash Wednesday experience during the pandemic and why spending 40 days reflecting on Christ's suffering changed everything about her faith.This isn't about earning brownie points with God through religious rituals. It's about understanding that before glory comes suffering—and why Western Christianity desperately needs to recover this truth. Elyse unpacks how fasting reveals our weakness so we can rest in Christ's strength, and why biblical lament looks nothing like hopeless despair.This conversation challenges our therapeutic, comfort-obsessed culture. Discover why the church calendar isn't just liturgical tradition—it's discipleship that keeps Christ's life and work constantly before our eyes. Learn how to practice godly lament, embrace voluntary weakness, and find hope in the wilderness seasons of life.In This Episode:-Why low-church Christians should care about Lent and the church calendar-The difference between fasting for merit versus fasting for remembrance-How to practice biblical lament with resurrection hope-Why American Christianity avoids suffering and what we lose because of it-The hidden grief of Palm Sunday and burned palm branch symbolism-Balancing community service with personal solitude during Lent0:00 – Introduction3:07 – What is Lent and Why Does it Matter?8:54 – The Experience of Ash Wednesday15:12 – Jesus in the Wilderness and Voluntary Weakness27:13 – Why "Friend of Sinners"?34:42 – Understanding Healthy Christian Lament42:34 – Palm Sunday Triumph and Weeping51:03 – Closing ThoughtsABOUT THE GUEST:

What if real strength isn't found in winning arguments—but in knowing when to lay down your rights?In this New Year's Eve episode of Two Pastors and a Mic, Cory and Channock close out 2025 by unpacking one of Jesus' most misunderstood teachings: meekness. Drawing from Cory's final eBook, How to Sheath Your Sword in a Violent Loving Culture, they explore why meekness is not weakness, but strength under control—and why it may be the posture Christians need most in a polarized world.You'll hear:⚔️ Why “Blessed are the meek” was a radical, counter-cultural statement

On the 10th Nightmare Before Christmas… Palm Sunday is usually a day of hope and reflection, but in 1984,  East New York faced a horror it would never forget. Families were at home, children played, and neighbors went about their day, but inside 1080 Liberty Avenue, everything changed. Ten lives were lost in a single, shocking act of violence. The house was ordinary, the people inside were ordinary, yet by the end of the day, the community would never be the same. Join Cam and Jen as they discuss “Brookly Wept: The Palm Sunday Massacre.” Thank you to our incredible team: Listener Discretion by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Edward October ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Research & Writing by Lauretta Allen Executive Producers/Music by @theinkypawprint   Sources: https://www.youtube.com/watch?v=xyf59N6MXpQ https://www.youtube.com/watch?v=MPyQkGsb4W4 https://archives.law.virginia.edu/dengrove/writeup/palm-sunday-massacre https://www.newspapers.com/image/488278617/?match=1&terms=Enrique%20Bermudez https://www.newspapers.com/image/488453267/?match=1&terms=Palm%20Sunday%20massacre   https://www.newspapers.com/image/704164853/?match=1&terms=Palm%20Sunday%20massacre  Learn more about your ad choices. Visit megaphone.fm/adchoices

OUR Easter Talk has three parts: Part 1: The Story of Two Disciples; Part 2: New Jerusalem Is Coming Down; Part 3: The 5th Problem in the Corinth Church. Backgrounder: Before His crucifixion, Jesus was in Jerusalem to celebrate the Passover (a traditional feast commemorating the Jews' liberation from slavery in Egypt). Jesus' followers welcomed Him waving palms (now celebrated as Palm Sunday). Two followers of Jesus, Cleopas, and a friend, left their home in Emmaus and went to Jerusalem also to celebrate the Passover. Even before the day of the Passover feast, Jesus, accused of rebellion against the Roman Empire that colonized Israel, was arrested by Roman soldiers and eventually crucified Him. Because their Master was crucified, the two followers of Jesus were so devastated that they decided to walk back to their home in Emmaus. Along the way, Jesus, then already Resurrected from death, appeared and walked with the two followers–who did not recognize Jesus. Talk 1 of our Lenten Feast Talk points out that The Walk to Emmaus is a symbol of someone walking away from God and the person's spiritual family. Messy Saint Talk 1: Confused Army Talk 2: Proud About Sin Talk 3:Correct But Still Self-Centered Talk 4:Gifted But Divisive Talk 5:Walk Back to Jerusalem Messy Saints Love Thy Neighbor (Even if They Drive You Nuts) Solving the problems in 1 Corinthians Talk 5: Walk Back to Jerusalem Notes: To recognize Jesus, the followers–and we, to-day–need to go back to Jerusalem. When Jesus walked with the two followers, this means that though we are walking back to Jerusalem, Jerusalem is also coming back to us. In Tagalog, sinasalubong natin. We're walking to welcome it back.

A Sermon for the Second Sunday in Advent Romans 15:4-13 by William Klock In our Epistle, in Romans 15:4, St. Paul writes, “Whatever was written ahead of time, you see, was written for us to learn from, so that through patience and through the encouragement of the scriptures, we might have hope.” Maybe more than any of our other Advent scripture lessons, that verse sums up what Advent is about.  There's a big story.  The story of God and his people and the world.  And the Christmas story is just one part of it.  A very importantly part, without a doubt, but still just one part.  Pull it out, try to make it stand on all on its own, and it ends up becoming something else.  And that's what secular culture has done.  Contrast how the world prepares us for Christmas and how the church prepares us.  Our commercialistic, materialistic, entertainment focused culture just starts shoving Christmas at us as soon as Halloween is over.  How do you get ready for Christmas?  You buy Christmas stuff.  You start listening to Christmas music.  You start watching all the Christmas movies on TV.  Our culture prepares for Christmas by doing Christmas.  And then Christmas comes and then it's suddenly over in a day…or maybe two, if you count Boxing Day.  And I hear it all the time: people are left wondering what happened, feeling like they missed something. It occurred to me that this is like trying to explain to someone that Die Hard is a Christmas movie by making them watch the scene of Hans Gruber falling from Nakatomi Plaza…over and over and over.  It's an iconic scene.  It says Christmas almost as much as Baby Jesus in the manger.  But your friend will still have no idea what Die Hard is about, let alone why it's a Christmas movie.  He just knows it ends with a bad guy falling off a building into a big explosion.  If you want him to understand, you've got to start at the beginning.  He has to know the story all the way back to the opening with John McClane on the airplane.  Then your friend will get it…and maybe he'll even understand why it's the best Christmas movie ever.  And when the time comes for that scene, the grand crescendo of the movie, and Hans Gruber falls from Nakatomi Tower, he's gonna cheer, because it's not just a cool scene.  It's not just iconic.   It's the denouement of the story. And that is what the church does with Advent, Brothers and Sisters.  It takes us back into the story of Israel and Israel's God, it shows us the darkness of the world and the fallenness of humanity, it reminds us God's plan and his promises to set it all to rights, to make everything new again.  That's why our daily readings through Advent are taken from Isaiah.  And so, when Christmas comes, it's more than just an orgy of consumerism and it's more than just sentimental feelings about Baby Jesus in a manger, it's more than vague good thoughts about God.  No, when Christmas comes and we've been reading the promises in the scripture and singing the promises and songs of longing during Advent, we recognise the light and life that have been born into the midst of darkness and sin, we see God's saving Messiah, and most of all we're moved to give him glory because Christmas shows that he is faithful to his promises. And for Paul, that was kind of everything.  Because when you know what the story is all about and when you know where it's going, you realise that following Jesus isn't just about sentimental feelings, or about being good until you die so you can go to heaven, it's about the fact that in Jesus, God has sent his king to bring new creation into the midst of the old and to make us a part of it.  In fact, to make us the agents of that new creation and his saving work.  To be the stewards of his good news and his Spirit who carry his light and life into the darkness and death of the world in preparation for the day when Jesus' work is consummated.  When people don't know the story, they too often reduce Christianity to fire insurance, to a “Get out of hell free” card.  Christmas becomes a sentimental holiday about a baby.  But when you know the story, you that Christianity is all about is a vocation—to be the people of God for the sake of the world—and the baby in the manger shows us what our vocation looks like. And this is precisely why Paul writes what he does here in Romans 15.  Because when you forget the story, or when you forget where it's going, and especially when you stop living in hope of God's future, it becomes very, very easy to just go with the flow.  To take the path of least resistance.  To let the world and its values and ideas carry you away back into the darkness.  To give up on the vocation that the gospel and the Spirit have given us.  The big problem Paul saw in the Roman churches was that the Jewish believers in Jesus and the Gentile believers in Jesus were splitting up.  They were letting ethnicity define them instead of Jesus and because of that they were losing their gospel witness and letting the darkness and division of the world define who they were. And Brothers and Sisters, the same thing happens to us.  It still happens with churches dividing up over ethnicity and language and things like that, but it happens all sorts of other ways too.  We lose sight of our hope.  We lose sight of God's future.  And when we do, we lose our vocation and instead of being gospel people of light and life swimming upstream, we end up just going with the worldly flow.  Sometimes it happens without us even realising it.  Other times we knowingly give up because it seems like there's no other option.  I was talking with someone this week about politics in my country and he said, “Well, you have to be a Democrat or a Republican!  There's no other choice!”  And I kept saying, there is another choice.  You commit to doing the right thing, the kingdom thing, to following Jesus and being light and life.  These days that means saying no to the options that everyone else is making.  It means making a deliberate choice to lose, but you do so knowing that God's justice will win in the end—because the story shows us that God is always faithful to do what he's promised and to finish what he starts.  If you understand the cross, this shouldn't be a difficult concept. This is why Paul starts out with some of that scripture that was written in the past, some “Old Testament” as we call it.  In verse 3 he writes, “The Messiah, you see, didn't please himself.  Instead, as it was written, ‘The reproaches of those who reproached you are fallen on me.'”  In other words, Jesus took on himself a punishment he didn't deserve.  When David wrote that psalm he was thinking of his own situation.  It's Psalm 69.  He cries out to God because the flood waters are rising around him.  Because he feels like he's sinking in the mud with no footing to be found.  His enemies were surrounding him and kicking him when he was down.  But he knew the Lord and he knew his promises and he knew the Lord is faithful, so he cried out for justice and salvation.  And as he closes the psalm, he cries out with hope-filled praise.  God hadn't delivered him yet, but David still praises the Lord for his salvation—what he knows God will do. And this wasn't just David's story and vocation, it was the story and vocation of Israel and that meant that when Jesus came as the faithful Israelite to represent his people, it became his story and his vocation.  David knew, Israel knew, Jesus knew because it had been written, because they had God's word and because of that they had Gods' promises.  The way of God's people is the way of the servant who suffers.  It's the way of unjust suffering for the sake of others and for the sake of the whole world.  But through that suffering God has brought redemption and kingdom and new life. As the Mandalorian says, “This is the way.”  Looking to the good of others instead of our own good is the way of the cross.  Just as it was for Jesus the way to his throne, it is for us the way to his kingdom.  Jesus could have given in to the devil's temptation in the wilderness.  He could have bowed down to him and received his throne.  And he'd be king, but he'd be king of a people still enslaved to sin and death.  The world would still be dark and broken and fallen.  Think of our Gospel last week.  Jesus could have let the Palm Sunday crowd carry him into Jerusalem and seat him on a throne.  But again, he'd have his throne, but the primary mission would have failed.  He'd be king over a dead people.  Instead, he had to come as a humble servant, he had to face the rejection of his people, he had to face their jeers and their mocking, and he had to go to his death in a way so humiliating that polite people wouldn't even discuss it.  But through the cross, by letting all the forces of evil come together to do their worst in one place, Jesus defeated them and brought light and life back to God's good world.  And now, as Jesus said, he calls us to take up our cross and to follow him.  Not when it's expedient.  Not when the cross is light.  The point of a cross is that it's heavy!  It's our calling, no matter what.  But it's a joyful calling in the end, because we know the story and we have the promises of a God who faithful.  The lowly birth, the constant antagonism, the humiliating and painful death make possible the glory and the joy of the resurrection and new creation. So, Paul goes on writing in Romans 15:5, “May the God of patience and encouragement grant you to come to a common mind among yourselves, in accordance with Jesus the Messiah, so that, with one mind and one mouth you may glorify the God and Father of our Lord Jesus the Messiah.” That's the mission, Brothers and Sisters: to glorify God.  And not just when we come to church and pray and praise and give thanks.  That's certainly one way we give him glory, but one of the things the story teaches us is that God is glorified when we respond to his faithfulness with faithfulness of our own—and especially when the watching world sees it, especially when it involves humility and even suffering.  God was glorified as the world watched Jesus go to the cross, trusting his Father's promises.  And God is glorified today as, trusting our Father's promises, we take up our crosses and follow him.  As we walk in faith, as we do good, as we live in hope, and as we do it without compromise, even it means trouble or loss.  Think of the apostles.  Think of all the Christians in the first centuries after Jesus who lived in hope of God's future and who trusted in his promises and refused to compromise their gospel life and witness and gave their lives for it.  At first it seemed like a pointless failure, but as the world watched, their gospel witness made a difference and eventually—not in a single generation, but eventually—their witness brought an entire empire to Jesus and taught it grace and mercy and lifted it up out of barbarism and sexual immorality the likes of which—even in light of the world today—we'd be hard-pressed to imagine.  And it happened because Jesus' people were united in him and faithful in hope and witness. That unity part is a major theme of Paul's letter to the Romans, because the unity of the church across the Jew-gentile divide was one of the most significant ways the early church broke with both Jewish and Greco-Roman culture and swam against the current.  We don't think about that nearly as often as we should.  Unity is essential to our Christian vocation.  It reveals that our identity is Jesus the Messiah.  Those early Christians showed the world what it looks like to find your identity, not in your ethnicity or language, not in your customs or biological kin, not in your social class, but in Jesus.  Jews and gentiles, rich and poor, slave and free came together as brothers and sisters in those churches and it shocked the world, Jews and Greeks alike.  It became a powerful witness to God's new creation.  It was that witness coupled with the proclamation that Jesus, crucified and risen, is the world's true lord, that brought the nations—a few at first, but eventually a whole empire—that's what moved them to give glory to the God of Israel.  Something absolutely unthinkable.  Romans giving glory to a loser God of a loser people.  But Jesus changes everything and the faithful witness of a servant church backed that truth up. So, going on in our Epistle, Paul says in verse 7: “Welcome one another!”  Don't let the values, identities, and prejudices of the world divide the church.  Paul says, instead, “Welcome one another as the Messiah has welcomed you, to God's glory.  Let me tell you why: the Messiah became a servant of the circumcised people in order to demonstrate the truthfulness of God—that is, to confirm the promises to the patriarchs, and to bring the nations to praise God for his mercy.” That was the plan all along.  This is the big story.  God called Abraham and through him created a people, a holy nation through whom he would eventually save the whole world.  Jesus was the culmination of that chapter of the story: the perfect, faithful Israelite, the humble Davidic king, who died the death his people deserved in order to deliver them.  In doing that, God fulfilled what he'd promised the patriarchs, what he'd promised Abraham, Isaac, and Jacob, what he'd promised to David. The unity of the church, the bringing in of the gentiles into the covenant family, is a witness to the faithfulness of God, so Paul keeps hammering away at it.  These are the things, the scriptures, that were written in the past and that tell us the story.  And so Psalm 18:49.  It's the Psalmist celebrating the victory that the God of Israel has given him as he declares that he will praise him not just in Israel, but in the midst of the nations so that they hear of the glory of God, too.  He sings: “That is why I will praise you among the nations, and will sing to your name.”  And then, in verse 10 Paul quotes Deuteronomy 32:43: “Rejoice, you nations, with his people!”  This was the song of Moses celebrating God's victory over and just judgement on both rebellious Israel and the gentile nations and Moses calls those pagan nations, having seen the victory of Israel's God, to join in his praises.  And then, verse 11, Paul is back to the Psalms, to Psalm 117:1: “Praise the Lord, all nations, and let all the peoples sing his praise.”  Again, the Psalmist calls to the nations to come and praise the God of Israel with him.  And then, finally, the Prophet Isaiah: “There shall be the root of Jesse, the one who rises up to rule the nations; the nations shall hope in him.” The bit from Isaiah is important.  Because Paul's showing the Roman Christians (and he's showing us), that it was God's plan all along for the nations to join Israel in praising and glorifying Israel's God.  And in the days of Moses and the days of David, that was crazy talk.  People didn't glorify other people's gods.  The gods were the strength of their respective nations, so not only was it unpatriotic to give glory to a foreign god, it was sort of like inviting the defeat of your nation and your king.  But this was God's plan all along.  To bring the nations to him in faith.  And Paul's reminding the Roman Christians that this is exactly what's happened to them.  Pagan Romans heard the gospel and they saw the uncompromising witness of the believers there—probably mostly Jews—who believed Jesus was truly the Messiah.  And those pagans were moved to faith.  And in the early days of the church there, Jewish and Gentile believers were doing the unthinkable: they were worshipping the God of Israel side by side.  And that only served to witness the power of the gospel even more powerfully.  But things happened and those Christians started to go with the flow and the unity began to fall apart: Jews worshipping in that house and Gentiles in this one over here.  And so Paul reminds them how God has fulfilled his promises in Jesus.  The root of Jesse promised by Isaiah has come and he was raised up on the cross to the glory of God, and the nations have begun to come to him.  And Paul's saying: don't lose that that or you risk losing the whole gospel.  I know it's hard.  The gentile believers will be mocked by their friends and family for worshipping the God of the weirdo Jews, with weirdo Jews at their side, no less.  And the Jewish believers, they were going to be hassled by their Jewish family and friends for worshipping beside those unclean gentiles.  And Paul's saying, “Don't give in to the pressure from the world.  Keep witnessing the power of the gospel.  Remember that you worship the God who was born in humility as one of us and who went humble to a cross for our sake.  Live humbly for the sake of each other—and live humbly for the sake of the world.  Romans, you show your people that the God of Israel is faithful and full of mercy and grace and unlike any god your people have ever known.  And Jews, you show your people that in Jesus, your God has purified the gentiles and is fulfilling his promises.  And he wraps it up exhorting them, “May the God of hope fill you with all joy and peace in believing, so that you may overflow with hope by the power of the Holy Spirit.”  Paul knew that persecution was coming and the temptation to fragment would be even strong, but the hope-filled joy that began with the birth of Jesus and that carries through the story to the cross, burst out of the tomb with joy on Easter—and that resurrection hope, that light and life, would keep them faithful to their calling.  Will keep us faithful to our calling. A people overflowing with hope.  Hope in the fulfilment of what God has promised and what he's revealed in Jesus: hope for a world where the darkness is gone, hope for a final end to sin and death, hope for the day when heaven and earth are brough back together and men and women live and serve in the presence of God as he created us in the beginning. And here's the thing, Brothers and Sisters, it's that gospel- and Spirit-filled hope that will make us the gospel force Jesus calls us to be.  It's that hope that makes us heaven-on-earth people even when it means swimming upstream, even when it means choosing the option that no one else will choose, even when it means that the world is angry with us, even when it means rejection—and in some cases even martyrdom.  It's that hope that will drive us to proclaim the good news of Jesus' death and resurrection; it's that hope that will give us the hearts of servants ready to humbly teach the world mercy and grace; it's that hope that will move us to love our enemies and even to die for them; it's that hope that will move us to take uncompromising stands against what is wrong and for what is right, even if it means losing in the short term.  Because our hope is sure and certain—that what God began in humility at the manger, he will surely one day bring to completion in an all-consuming burst of glory.  Let's close with our collect.  Think on that prayer and how it calls us, not just to read the scriptures, but to so immerse ourselves in them that they become a part of us. Blessed Lord, who caused all holy Scriptures to be written for our learning: help us so to hear them, to read, mark, learn and inwardly digest them that, through patience, and the comfort of your holy word, we may embrace and for ever hold fast the hope of everlasting life, which you have given us in our Saviour Jesus Christ, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

It's Monday, December 1st, A.D. 2025. This is The Worldview in 5 Minutes written by yours truly and heard on 140 radio stations and at www.TheWorldview.com.  Filling in for Adam McManus I'm Ean Leppin. (Contact@eanvoiceit.com) Why are Christians in Nigeria Facing Such Violent Attacks? President Donald Trump recently brought the topic of Christian persecution up noting that Nigeria was quote a ‘Country of Particular Concern' for violating religious freedom.  This has led to questions over why so many Nigerian Christian communities have faced violent attacks and why the President of the United States would require attention to this issue. Persecution.org examined this question and has found that according to most western media outlets Climate Change is often used to portray the violent attacks over natural resources instead of religious motivation. For example, in 2023 a massacre occurred on Christmas Eve.  Over 140 people were killed in Nigeria Plateau state.  Vatican News ran an article that said, quote ‘the long-running conflict between nomadic herders and farmers'. Right after a massacre in June of this year in which 200 Christians in Nigeria's Benue state were killed.  The BBC ran an article on violence in central Nigeria that said quote ‘It is safe to assume that there are lots of victims on both sides, as any attack usually leads to revenge and then a cycle of violence' Why is that safe to assume? Justice G Danjuma, an evangelist for the Remnant Christian Network in Nigeria's Taraba State, does agree that disputes over resources play a role, just not nearly as big a role as many Media outlets would have you believe. Danjuma says quote ‘Overwhelmingly the attacks are driven by religious animosity.'  He also encouraged people to quote ‘Reject the climate change narrative pushed by Western Media' He and added that it is quote, ‘It is deeply offensive and misleading.  Why would climate change cause people to burn churches, kill pastors and massacre worshippers during Christmas or Palm Sunday services.' Nigeria is currently number 7 on the Open Doors World Watch List for countries where Christians face the most extreme persecution. Pray for the believers in Nigeria with the words of Psalm 35:1-3: "Contend, O Lord, with those who contend with me; Fight against those who fight against me!  Take hold of shield and buckler and rise for my help!  Draw spear and javelin against my pursuers!  Say to my soul, I am your salvation!" ADF Releases Report of Christian Victories in the Supreme Court The Alliance Defending Freedom or ADF released a report listing the victories of 2025 so far this year!  Among the victories in the US Supreme Court they reported were; A decision in June that pro-life states like South Carolina can now direct Medicaid funds away from abortion businesses like Planned Parenthood. And a landmark victory for children's health and science based medicine.  The Court upheld Tennessee law protecting minors from harmful and life-altering gender transition drugs and surgeries. A link to a full list of cases won and still awaiting decisions is in a link in our transcript. Conscience Protections for Medical Residents Act Introduced Lifenews.com reports that US Senator John Cornyn from Texas along with Senator James Lankford from Oklahoma and a group of their Senate GOP colleagues, introduced the Conscience Protections for Medical Residents Act, which would ensure medical students and residents are never pressured or coerced into abortion training that violates their moral or religious beliefs and established clear federal protections so residents are not forced to choose between their conscience and their careers. Senator Cornyn said quote, ‘The first rule of medicine is to do no harm, yet for many aspiring doctors, coerced abortion training not only contradicts that oath but also violates their moral and religious beliefs. By allowing medical residents to opt-in rather than opt-out of abortion training, this legislation would protect healthcare professionals convictions and give them the freedom to practice medicine without fear of retaliation.' Findings from Abortion Mill Undercover Investigation Released RightNow a not-for-profit organization committed to nominating and electing pro-life candidates along with educating and engaging pro-life Canadians on the political process, recently released the findings of an undercover investigation in which they went into abortion clinics across Canada to find out if it was possible to get a late-term abortion based solely on personal choice.  Alissa Golob, Co-Founder and Executive Director of RightNow says quote, ‘Canadians are often told that late-term abortions never happen in Canada and if they do, they are for extreme medical reasons.  Yet, I was told numerous times that attaining a late-term abortion in Canada is relatively easy, legal and that I did not need a reason, medical or otherwise, regarding myself or my pregnancy.' Other things exposed in this investigation were things like an abortion clinic counsellor defining late-term abortion in Canada as stillbirth, which calls into question the validity of current statistics around late-term abortions in Canada. And that taxpayer money in Canada has been used to fund travel and accommodations of Canadian women who are being sent to for-profit abortion clinics.   You can watch the YouTube video report in a link on our transcript at TheWorldview.com Close And that's The Worldview on this Monday December 1st, in the year of our Lord 2025. Follow us on X or subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. Filling in for Adam McManus I'm Ean Leppin (Contact@eanvoiceit.com). Seize the day for Jesus Christ.

“Imminent Arrival” seriesAdvent marks the start of a new Church Year. We begin at the end, watching King Jesus ride into Jerusalem on a donkey colt, knowing full well that he will be killed before the end of the week. The events of Palm Sunday serve as a microcosm for all Jesus' work, proving the King of the universe was willing to humble himself and endure anything for our salvation. That is precisely why Christ came. That is why we anticipate his imminent arrival not with worry but with joy.

A Sermon for the First Sunday in Advent St. Matthew 21:1-13 by William Klock The Gospel we read on Christmas Day is the introduction to St. John's Gospel.  Those familiar words: “In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through him, and without him was not any thing made that was made.  In him was life, and the life was the light of men.  The light shines in the darkness, and the darkness has not overcome it…The true light, which gives light to everyone, was coming into the world.” The light, God's Messiah, Jesus has come into the world.  He's brought light into the darkness.  He's brought life into the middle of death.  In him, God has become present to the world.  But between us and Christmas, between us and the coming of the light, stands Advent—to remind us what the world was like before light and life came into the midst of darkness and death—so that we might appreciate more the gift that God has given us in Jesus, so that we might appreciate more his love, his mercy, and his grace; so that we might appreciate more his faithfulness as we see his promises fulfilled in the Christmas story.  So that we might better live out the story he's given us in preparation for the day when he comes again. And so Advent begins with Jesus, the Messiah, the anointed king, on the Sunday before his crucifixion.  Palm Sunday.  Jesus has arrived in Jerusalem to celebrate the Passover.  Today we have St. Matthew's telling of that day.  He writes—at the beginning of Chapter 21: “When they came near to Jerusalem and arrived at Bethpage on the Mount of Olives, Jesus sent two of the disciples on ahead.” The road from Jericho up to Jerusalem made its final approach to the city around the southern slope of the Mount of Olives. As the road came over the ridge, there was Jerusalem, across the Kidron Valley, a mass of great walls and rooftops, and above it all on Mount Zion, was the temple—the place where earth and heaven were supposed to overlap, the place where men and women could draw near to the presence of God, the shekinah, the cloud of glory that sat on the ark in the holy of holies.  A cloud of smoke went up perpetually from the altar in the temple court where the burnt offerings were made.  This was the scene that met Jesus as the road took him over the Mount of Olives: the city, bustling with crowds of visitors for the Passover, the temple in all its beautiful glory standing above the city, and that column of smoke going up, an aroma to the Lord. A Jewish man or woman, walking over that ridge and seeing this scene ahead, might be overcome.  It was heaven on earth—or the closest you could get to it.  It was a scene of glory.  It was a scene that would make your heart swell with pride, knowing that you were the people who lived with the living God in your midst.  And it was exciting for all these people travelling from the outlying regions of Judea and Galilee—like they were arriving at the centre of the universe.  I think of the description Victorian travellers gave of arriving in London, to the heart of the British Empire.  To the way I've heard New Yorkers talk of flying home from other parts of the world and seeing the skyscrapers or the Statue of Liberty out the window and knowing that you're home and swelling with pride because their home is—today—the centre of the universe.  This past March, Veronica I drove down Highway 101 to the central California Coast.  Between Sausalito and the Marin Headlands, you pass through the Waldo Tunnel and when you come out the south end of the tunnel, you're greeted with a stunning panoramic vista of the Golden Gate Bridge with San Francisco's skyscrapers in the background.  That's where I was born.  And when we drove out of the tunnel and saw that view, I think I felt something very much like the Jews would have felt coming round the Mount of Olives and seeing Jerusalem and the temple in the distance.  Jesus' disciples—a bunch of bumpkins from Galilee, way up in the north—must have felt that way.  But not Jesus.  Matthew leaves this part out, but St. Luke tells us that Jesus, seeing that beautiful and glorious view, stopped and began to sob.  The beauty, the glory wasn't lost on him, but he sobbed because he knew that it masked a people with no heart for God.  The city and temple were like a whitewashed tomb—beautiful, but full of dead men's bones.  He knew—as everyone knew, but dared not admit—the glory, the presence of God was not there.  The smoke my have risen from the altar, but the holy holies was bare and empty—just like the heart of the people.  Jesus saw the coming judgement of God on a faithless people.  He saw the city and the temple as they would be in a generation: a smoking ruin. Matthew puts our attention on Jesus' acted out prophecy.  He sends two of his disciples ahead into the village of Bethphage, “‘Go into the village,' he said, ‘and at once you'll find a donkey tied up and a foal beside it.  Untie them and bring them to me.  And if anyone says anything to you, say, “The lord needs them, and he'll send them back straightaway.”'  He sent them off at once….So the disciples went off and did as Jesus had told them.  They brought the donkey and its foal and put their cloaks on them, and Jesus sat on them.”  Why?  Well, says Matthew, “This happened so that the prophet's words might be fulfilled: ‘Tell this to Zion's daughter: Behold!  Here comes your king; humble and riding on a donkey, yes, on a colt, the foal of a donkey.” Matthew quotes from the Prophet Zechariah.  Matthew could see what Jesus was doing here.  Jesus never did anything randomly or without reason.  The location, the donkey, the colt—they're all important.  Jesus could have taken a different route to Jerusalem, but he picked this one so that he'd be standing on the Mount of Olives when all this happened.  This was the spot were Zechariah said that the Lord would stand when he came in judgement on faithless Jerusalem.  And Zechariah explains the strange command to the disciples about the donkey.  This was not how kings made their triumphal processions.  At least, not ordinary kings.  They were carried by their servants or they rode on horseback or in a chariot.  But Zechariah, hundreds of years before, had highlighted the humble nature of the coming Messiah.  He was the one who would ride to his coronation on the back of a humble donkey. Jesus' acted out prophecy reveals who he is and it exposes all the wrong ideas his people had about the Lord and his Messiah—and it probably exposes some of our wrong ideas, too.  To the people who longed for the Lord to come in judgement on the nations, Jesus comes in judgement to his own people.  To the people who imagined the Messiah coming in a chariot with a great army to liberate Jerusalem and to reign over his people like a greater David, Jesus comes riding on a donkey with an army of ordinary pilgrims.  To the people who imagined God coming in merciless, vengeful, pitiless wrath to bring judgement on sin, Jesus comes in humility, weeping over the coming judgement.  Jesus is coming to take his throne, to fulfil what the Prophets—like Zechariah—had spoken, to show the Lord's faithfulness, but not in the way anyone expected. I think of our Epistle today from Romans, where St. Paul writes those words: “Owe no one anything, but to love one another, for the one who loves his neighbour has fulfilled the torah.”  I don't think Paul could have written those words before he met the risen Jesus.  He certainly knew what the greatest commandments were: to love God and to love his neighbour.  But he didn't understand.  He was part of that Jerusalem Jesus wept over.  A city that talked about love of God and love of neighbour, but a city—a nation—of people at each other's throats, a people longing eagerly for fire and brimstone to rain down on their enemies, a people with little if any thought for those in their midst most in need, a people ready to cry out in demonic rage for the crucifixion of their own Messiah.  And a people who did all these things with an absolute and devoted passion for a God they utterly misunderstood.  And this was why what should have been the beating heart of Jerusalem—the presence of the living God in the temple—this is why it, why he was missing.  The people had returned from their Babylonian exile, they had rebuilt the temple, but the heart of the people was still far from God.  They were impure.  Their salt had lost its savour.  Their light had turned to darkness.  They were false witnesses of their God.  And so his presence, the cloud of glory, had never returned. The road to Jerusalem was jammed with people who say Jesus sobbing.  They probably thought his tears were tears of joy to see the holy city.  Little did they know.  They were just excited to see him.  They'd heard the stories.  Word was no doubt spread through about the healing of blind Bartimaeus in Jericho.  Pilgrims from Galilee told others of the amazing things Jesus had done and taught there.  And as the disciples places their coats on the donkey and Jesus took his place, word was going through the crowd: “That's him!” So, says Matthew, “the great crowd spread their coats on the road.  Others cut branches from the trees and scattered them on the road.  The crowds went on ahead of him and those who were following behind shouted: ‘Hosanna to the son of David!  Blessed is he who comes in the name of the Lord.  Hosanna in the highest!” The crowd surrounds Jesus. All the way to Jerusalem they'd been singing the psalms of ascent and the royal psalms.  Songs full of hope.  Psalms about that recalled the glory days of David, psalms about God coming to his people, psalms about God finally setting this broken world to rights.  Psalms that looked forward to the coming Messiah.  And now—maybe, they hoped—here he was.  Not like anyone expected, but they'd heard the stories.  Maybe they'd heard him preaching.  Maybe they'd seen his miracles.  And that was enough.  So they parade him down the Mount of Olives, across the valley, and back up and into the gates of Jerusalem. Along the way they, Matthew says, they laid their coats and palm branches on the ground.  Now it's the people acting out prophetically even if they didn't know it. Matthew, writing to a Jewish audience makes sure that as they read this, they're reminded of a scene or two from their own history.  In 2 Kings 9 we read about Jehoram.  He was King of Israel, the son of the wicked King Ahab.  And in Jehoram, the apple had not fallen far from the tree.  He was as wicked as his father, so the prophet Elisha ordered that Jehu, instead, was to be anointed King in his place.  He announced that Jehu would bring the Lord's judgement on the wicked house of Ahab.  As Jehu was anointed by the prophet, the men who were gathered cast their coats on the ground before him and blew a trumpet. And then there's Judas Maccabeus.  2 Maccabees 10:7 describes the people hailing Judas as king by laying wreathes and palm branches at his feet.  Judas had not only defeated Israel's enemies and liberated the nation, but he had purified the temple from its defilement by the Greeks.  He was a national hero—particularly for the Pharisees and the Zealots.  Judas' kingdom inspired hope. But Jehu was not the saviour the people hoped for.  As a king he was a mixed bag.  He put an end to the more outrageous form of idolatry in Judah.  He got rid of the altars to Baal.  But he never removed the golden calves that Jeroboam has set up at Bethel and Dan.  He failed to dig out the root of Judah's idolatry and faithlessness to the Lord.  In the end, the Lord still allowed the people to be exiled for their faithlessness.  And Judas Maccabeus.  He was a national hero.  But his kingdom was short-lived.  The shekinah never returned to the temple, despite his zealousness for torah.  The hope he'd brought to the people was quickly crushed.  But this time, looking at Jesus, the people hoped, it would be different.  And so they sing to him.  They acclaim him as the Messiah, the anointed king.  “Hosanna—save us—O son of David!  Blessed is he who comes in the name of the Lord.  O Hosanna—save us—we cry to heaven!” Matthew gives us a sense of the longing and hope of the people.  They're desperate for the Lord to come and set their broken world to rights.  Jesus sees it too and I expect it made him weep all the more, because he knew that God's new world was not going to come the way they wanted it to, he knew that he would not going to his messianic throne the way they wanted him to, because he knew that to set everything to rights would mean judging the sin and corruption of his people and the city and even the temple.  And he knew the only way to his throne was through their rejection and death on Roman cross. But on he went into the city.  Acting out the prophecy.  Matthew writes that “When they came into Jerusalem, the whole city was gripped with excitement.  ‘Who is this?' they were saying.  ‘This is the prophet, Jesus,' replied the crowds, ‘from Nazareth in Galilee!”  This is the Prophet.  They weren't saying that Jesus was just another prophet.  He was the Prophet.  The one the people hailed Jesus as in our Gospel last Sunday, after he fed the multitude.  He was the one promised to come, like another Moses, to save the people and lead them out of bondage.  In other words, “This is the Messiah, Jesus, from Nazareth in Galilee.” He had come to take his throne.  And so from the gate of the city, Jesus led the triumphal parade of cheering people through the winding streets—the same route he would take in reverse, bearing a cross, just five days later.  He made his way up and up through the city to the temple and through the gate.  And when he got there, Matthew says, “Jesus threw out all the people who were buying and selling in the temple.  He flipped over the tables of the money-changers and the seats of the dove-sellers.  ‘It is written,' he said to them, ‘My house will be called a house of prayer, but you have made it a lair of bandits!” Jehu and Judas Maccabeus had cleansed the temple.  That was the expectation of the Messiah.  But not like this.  I think we often focus too much on Jesus' actions as a condemnation of the commerce going on in the temple—probably because we're aware of the evils of our own overly materialistic and commercialistic culture.  I don't think Jesus was angered by the commerce itself.  People needed animals for the sacrifices and not everyone was a farmer.  A lot of people were travelling from far away and it wasn't easy or realistic to bring the animals with them.  And the money changers, well, since the temple only used its own coinage, they were at least a necessary evil.  Nevertheless when you think of Mary and Joseph going to the temple for her purification after the birth of Jesus and offering two turtledoves, it says something about how poor they were.  When you think about the words of her Magnificat, singing about filling the hungry with good things and sending the rich away empty, when you think of the widow offering her “mite” in the offering box, you certainly get the sense that the system was privileging the rich and making access to the temple a burden for the poor—and in that this whole system was emblematic of the way in which Israel had lost the heart of God and was desperately in need of judgment…or renewal…or as it would happen: both.   But the really important thing about Jesus flipping tables and driving out the merchants is something I think we're prone to missing.  Again, this is another acted out prophecy.  The really important thing is that what Jesus did brought the work of the priests and the whole sacrificial system that day to a grinding halt.  It goes along with everything else he said about the temple—like announcing that he would tear it down and rebuild it in three day—and it goes right along with all the times that he bypassed the temple, the priests, and the sacrificial system by offering forgiveness apart from them.  That, far more than everything else, is what had angered the Pharisees.  That was what got him arrested and crucified. So what Jesus is getting at here is that the Messiah has come, not just to purify the temple, but to establish a new and better one.  To really inaugurate the work of new creation that the old temple had always pointed to.  The people had forgotten this.  The temple was never meant to be an end in itself.  The temple pointed to God's future—to the day when sin is gone, to the day when creation is made new and the garden restored, and to the day when men and women are made new as well, to the day when a renewed humanity once again lives in God's presence and serves in his temple as priests. And, Brothers and Sisters, that's what Jesus inaugurated through his crucifixion and resurrection.  He shed his blood, not for a building, not for an altar made of stone, but for a people: a full, perfect, and sufficient sacrifice, oblation, and satisfaction for their sins.  At the cross, Jesus washed his people clean and he's washed them—he's washed us clean—so that we can be God's temple.  And so Jesus rose from the grave and ascended to the right hand of his Father, the perfect man, the new Adam, to take up his vocation as high priest.  And as high priest, he's poured God's Spirit into his people, purified by his blood.  He's made us his temple and called us to join in the vocation we were originally created for: to be God's priests and stewards serving beside our saviour. So Advent comes as a forced pause.  We're racing towards Christmas and to the joy it represents.  And the church says, “Hold on.  Slow down.  You need to stop and think about what it all means.  You need to stop and think about why Jesus came, why he was born, why it was necessary for light and life to be born into the world.  You need to reflect on the darkness of this fallen and broken world.  You need to reflect on the awfulness of sin and of death and of our slavery to them so that you can fully appreciate the gift in the manger with more than mushy holiday sentimentalism.  This is the Messiah, this is the saviour—Israel's saviour and now our saviour.  Come not just to make us feel good, but come to deliver us from sin and death, come to set God's creation to rights.  Come to purify us with his blood, to dwell in the midst of the people, to fill us with Gods' Spirit, and to sweep us up into his messianic mission.  Brothers and Sisters, to make us the people in whom the world encounters the glory of the living God and meets the humble saviour whose kingdom has come, not by a sword, but by the cross.  To make us stewards of the Gospel that, empowered by the Spirit, we might prepare the world for Jesus' return. Let's pray: Almighty God, give us grace to cast away the works of darkness, and put on the armour of light, now in the time of this mortal life in which your Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty to judge both the living and the dead, we may rise to the life immortal; through him who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Remember when Jesus rode into Jerusalem on a small donkey on what we call “Palm Sunday”? The people went crazy, celebrating and waving palm fronds, shouting “Hosanna!” Hear Zechariah's prophecy of this event and get a broader picture of the important statement Jesus was making.

Correspondent Scott Pelley returns to Ukraine for his 13th report inside the war-torn country since Russia invaded. As President Vladimir Putin's attacks have hardened into a brutal stalemate, Pelley travels to the city of Sumy, where two ballistic missiles struck four minutes apart on Palm Sunday. One obliterated a crowded city bus on Route 62. Pelley reports on the civilian toll. The old license plates read “Big Sky Country,” but Montana has an unofficial state motto: “The Last Best Place.” Correspondent Jon Wertheim reports from a state that's seen a development boom in recent years and found itself at the center of a national debate over what to do with America's vast reserves of public land. Wertheim speaks with locals and officials for a look at the bipartisan fight to preserve what many Montanans hold most dear. For seven years, CBS News correspondent Steve Hartman and photographer Lou Bopp have documented the rooms of children killed in school shootings across the United States. Their bedrooms – virtually untouched as the children left them on the day they were killed – have become memorials to young lives cut short. Correspondent Anderson Cooper visits these spaces and speaks with the parents about their significance. To learn more about listener data and our privacy practices visit: https://www.audacyinc.com/privacy-policy Learn more about your ad choices. Visit https://podcastchoices.com/adchoices

In this episode, we take a deep dive into one of the most overlooked threads in Scripture: the unbroken line from Abraham's ram on Mount Moriah to the Lamb of God entering Jerusalem. We expose why so many online voices are suddenly claiming the God of the Old Testament isn't the God revealed in Christ—and why that claim collapses under honest biblical reading. Then we trace the prophetic timeline leading up to Jesus' triumphal entry, including the 438-year countdown from Daniel's prophecy to Palm Sunday. From Moriah to Calvary, from shadow to fulfillment, this episode shows the unity of God's plan and ends with a heartfelt invitation to know the One who authored it.Email: thefacthunter@mail.com

Before finishing off the Axis forces in North Eastern Tunisia, Gen. Alexander wants them starved of ammunition and petrol. Thus Operation Flax is created. The land/air bridge between Sicily and Tunisia is to be severed. Learn more about your ad choices. Visit megaphone.fm/adchoices

Fr. Mike discusses God's instruction to the people of Israel not to marry women from foreign lands. He explains why God would provide this instruction and how Ezra reacted when he discovered that many prominent Israelites had not obeyed it. He also identifies the prophecies of Palm Sunday and the thirty pieces of silver found in Zechariah. Today's readings are Ezra 9-10, Zechariah 9-11, and Proverbs 20:16-19. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Today we'll do a careful study of the 1955 reform. Fr. Palko explains what changed, why it changed, and whether these revisions were justified—or dangerous. From Palm Sunday to the Easter Vigil, we explore the reasons behind the time shifts, structure changes, and liturgical simplifications. Were these revisions paving the way for the Novus Ordo, or were they well-intentioned efforts to help the faithful participate more fully? We also examine the SSPX's actual practice today, and whether using the 1956 rites is a compromise, a prudential choice, or a litmus test for tradition See all the episodes, and download resources: https://sspxpodcast.com/mass We'd love your feedback on this series! podcast@sspx.org – – – – – – View this episode on YouTube: https://youtu.be/IYKvJ_xXoJM  – – – – – – – The Society of Saint Pius X offers this series and all of its content free of charge. If you are able to offer a one time or a small monthly recurring donation, it will assist us greatly in continuing to provide these videos for the good of the Church and Catholic Tradition. Please Support this Apostolate with 1-time or Monthly Donation >> – – – – – – – Explore more: Subscribe to this Podcast to receive this and all our audio episodes Subscribe to the SSPX YouTube channel for video versions of our podcast series and Sermons FSSPX News Website: https://fsspx.news Visit the US District website: https://sspx.org/ – – – – – What is the SSPX Podcast? The SSPX Podcast is produced by Angelus Press, which has as its mission the fortification of traditional Catholics so that they can defend the Faith, and reaching out to those who have not yet found Tradition.  – – – – – – What is the SSPX? The main goal of the Society of Saint Pius X is to preserve the Catholic Faith in its fullness and purity, to teach its truths, and to diffuse its virtues, especially through the Roman Catholic priesthood. Authentic spiritual life, the sacraments, and the traditional liturgy are its primary means of bringing this life of grace to souls. Although the traditional Latin Mass is the most visible and public expression of the work of the Society, we are committed to defending Catholic Tradition in its entirety: all of Catholic doctrine and morals as the Church has always defended them. What people need is the Catholic Faith, without compromise, with all the truth and beauty which accompanies it. https://sspx.org