Podcasts about passion narrative

Thanks so much for listening to our podcast! This sermon is from our Good Friday service and is based on the Passion Narrative from Luke's Gospel, including Jesus's arrest, trial, crucifixion, and burial. It was a heavy service and a heavy message as Rev. Kali Cawthon-Freels helps us wonder what it might mean to live in light of the crucifixion today. Hope it will be meaningful to you this week.To find out more about our church, you can head on over to ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.williamsburgbaptist.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. If you have a moment, we'd also love for you to click over to follow us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Facebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠.We are a small but vibrant and growing congregation, and there are lots of ways to connect. Please don't hesitate to reach out if we can help support you in any way! Thanks so much for tuning in!

Send us a textJoin Fr. Aaron & Marissa Burt for this week's episode, in which they note the readings for Palm Sunday and read the Passion Narrative.Notes:--Dwell App--Prayers of the People for Lent--2019 Book of Common Prayer--Fernando Ortega's album "The Crucifixion of Jesus" --Advent's liturgy for Holy Week at home.--Audio of Death, Resurrection & the Life to ComeThe Bible ProjectBible Project Resources for Holy Week and Easter7:02 Collect7:35 Passion Narrative Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

Dr. Holly Carey is the author of Women Who Do: Female Disciples in the Gospels (Eerdmans, 2023). Dr. Cary is the Professor of Biblical Studies and Department Chair of Biblical Studies at Point University (West Point, GA). A graduate of Point and of Asbury Theological Seminary, she earned her Ph.D. in New Testament and Christian Origins at the University of Edinburgh. She serves as a contributing editor to the Stone-Campbell Journal, is a member of the SBL Mark Seminar and its Passion Narrative steering committee, and lectures and preaches at conferences, workshops, and churches around the country. Dr. Carey is married to Warren, and they have four children. She likes to read, swim, hike, preach, and is a 3rd degree black belt in Taekwondo. In this conversation, we talk about the content of her book Women Who Do. Register for the Exiles in Babylon conference (Minneapolis, April 3-5, 2025) at theologyintheraw.com -- If you've enjoyed this content, please subscribe to my channel! Support Theology in the Raw through Patreon: https://www.patreon.com/theologyintheraw Or you can support me directly through Venmo: @Preston-Sprinkle-1 Visit my personal website: https://www.prestonsprinkle.com For questions about faith, sexuality & gender: https://www.centerforfaith.com Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we dig into the connections between the Absalom Revolt in 2 Samuel 15-18 and the Passion Narrative in the Gospel of Matthew, particularly the betrayal and arrest of Jesus. While Matthew's Gospel does not explicitly mention David during the Passion Narrative, it subtly portrays Jesus as walking and talking like David, employing language, themes, and narrative parallels that draw us back to David's own betrayal and suffering. By doing so, Matthew reveals Jesus as the greater David—one who fully embodies the redemptive purposes of God. To help us see the connections, we explore the backstory of Absalom—how David's inaction in the face of grave injustice, when Amnon violated Absalom's sister Tamar, sowed seeds of bitterness that eventually led Absalom to revolt against his father. This revolt was alluded to by Nathan the prophet in 2 Samuel 12 as a consequence of David's sin with Bathsheba and Uriah. Then we highlight six key correspondences between the Absalom Revolt and Jesus' arrest, showing how Matthew intentionally echoes David's betrayal. However, we also note three critical ways Jesus is different from David. Finally, we reflect on how Jesus understood the things that were happening to him. For Jesus, these events were not arbitrary but were a fulfillment of Israel's Scriptures. We explore the meaning of "fulfillment" not merely as a prediction about the future, but also as a past event that prefigures a future one—an event that finds its full meaning and completion in Jesus. Jesus not only walked in the footsteps of David, as the son of David he continued the journey that his father David began, but never completed. Key Passages: 2 Samuel 15-16 Matthew 26:30-56 Key Resources: Article by Nathan Johnson exploring the Connections between the Absalom Revolt and Jesus' Passion Narrative. Explainer⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ on how to use ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.biblehub.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.blueletterbible.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Leave us a question or comment at our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website podcast page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. * Intro Music: "Admirable" Carlos Herrera Music --- Support this podcast: https://podcasters.spotify.com/pod/show/onelifenash/support

In this episode of 'The Biggest Table' podcast, I discuss the intersection of food, table gatherings, and Christian unity with guests Heather Gorman and Mark Nelson, authors of 'Lunchroom Theology, Pushing Tables Together in a Fractured World.' The conversation explores the inspiration behind their book, which uses the metaphor of a high school lunchroom to illustrate social and theological divisions. They highlight practical steps for fostering inclusive and meaningful table fellowship as modeled by Jesus, while addressing modern sociological factors contributing to division. The discussion underscores the church's role in embracing and living out the unity that Jesus prayed for, by having generous conversations, practicing hospitality, and avoiding divisive behaviors. Both guests share personal anecdotes and practical advice on how to navigate deep and sometimes uncomfortable conversations around the table, stressing that change is both possible and essential for the church to effectively extend the Kingdom of God.Mark Nelson and Heather Gorman co-authored Lunchroom Theology: Pushing Tables Together in a Fractured World. Heather Gorman (PhD, Baylor University) is Professor of New Testament at Johnson University and author of Interweaving Innocence: A Rhetorical Analysis of Luke's Passion Narrative as well as numerous journal articles and essays on the Gospels, Acts, ancient rhetoric, and reception history.Heather Gorman's faculty page. Mark Nelson is the executive director of Three Rivers Collaborative and a coauthor of Reframation: Seeing God, People, and Mission Through Reenchanted Frames with Alan Hirsch. Mark is the founding pastor of Crossings, a faith community in Knoxville, Tennessee, where he served for fifteen years.Lunchroom TheologyThree Rivers CollaborativeThis episode of the Biggest Table is brought to you in part by Wild Goose Coffee. Since 2008, Wild Goose has sought to build better communities through coffee. For our listeners, Wild Goose is offering a special promotion of 20% off a one time order using the code TABLE at checkout. To learn more and to order coffee, please visit wildgoosecoffee.com. 

Our slow walk through the Gospel of Matthew brings us now at last to the beginnings of the Passion Narrative. Fr Richard expounds on the the this chapter verse by verse. CREDO is a programme that nourishes listeners in their Catholic faith. It airs live on Radio Maria every weekday at 4pm and is rebroadcast at 4am the following morning.  If you enjoyed this programme, please consider making a once off or monthly donation to Radio Maria England by visiting www.RadioMariaEngland.uk or calling 0300 302 1251 during office hours. It is only through the ongoing support of our listeners that we continue to be a Christian voice by your side.

In this conversation we get to the heart of the divisions and fractures we're seeing in our society and in the church. Heather Gorman and Mark Nelson, the authors of the book "Lunchroom Theology," paint a vivid picture of the polarization all around us - the way we sort ourselves into different tables and groups, often suspicious or distrustful of those who aren't like us. But what's so compelling is how Heather and Mark point us back to the radical, subversive vision of Jesus - the way he broke down barriers, invited the unexpected to his table, and called his followers to a radical unity. They unpack how the early church struggled with this, but also found creative, improvisational ways to live it out. Ultimately, this is a conversation about recovering the imagination to see the world differently, to tell better stories, and to participate in the restoration that Jesus inaugurated. It's a call to intellectual humility, to curiosity about those who are different from us, and to a faith that is rooted in the mystery and wonder of God, not just a set of propositions. Heather and Mark offer a compelling alternative to the fear-driven, tribal mentality that so often dominates our public discourse. It's a vision of community, of neighbor-love, of pushing tables together - even when it's messy and uncomfortable. This is the kind of conversation we need more of. Join us at the table. Mark Nelson and Heather Gorman co-authored Lunchroom Theology: Pushing Tables Together in a Fractured World. Mark is the executive director of Three Rivers Collaborative and a coauthor of Reframation: Seeing God, People, and Mission Through Reenchanted Frames with Alan Hirsch. Mark is the founding pastor of Crossings, a faith community in Knoxville, Tennessee, where he served for fifteen years.Heather (PhD, Baylor University) is Professor of New Testament at Johnson University and author of Interweaving Innocence: A Rhetorical Analysis of Luke's Passion Narrative as well as numerous journal articles and essays on the Gospels, Acts, ancient rhetoric, and reception history.Heather & Mark's Book:Lunchroom TheologyHeather's Recommendation:The Kingdom, the Power, and the GloryMark's Recommendation:A Burning in my BonesJoin Our Patreon for Early Access and More: PatreonConnect with Joshua: jjohnson@allnations.usGo to www.shiftingculturepodcast.com to interact and donate. Every donation helps to produce more podcasts for you to enjoy.Follow on Facebook, Instagram, Twitter, or Threads at www.facebook.com/shiftingculturepodcasthttps://www.instagram.com/shiftingculturepodcast/https://twitter.com/shiftingcultur2https://www.threads.net/@shiftingculturepodcasthttps://www.youtube.com/@shiftingculturepodcastConsider Giving to the podcast and to the ministry that my wife and I do around the world. Just click on the support the show link belowSupport the show

IMAGE DESCRIPTION Oxyrhynchus Papyrus fragment with text of John 6:8-12. 3rd century. Public domain, via Wikimedia Commons. https://commons.wikimedia.org/wiki/File:POxy1596-III.jpg LINKS Words of Jesus ("All the Red Letter Scriptures"): https://www.jesusbelieverjd.com/all-the-red-letter-scriptures-of-jesus-in-the-bible-kjv/    Parallel Passages in the Gospels: https://www.bible-researcher.com/parallels.html#sect1     Miracles of Jesus reference list: https://sunnyhillschurch.com/3301/the-37-miracles-of-jesus-in-chronological-order/    Venetian folk tale of Saint Peter's mom: https://iamnotmakingthisup.net/5663/saint-peters-mom-bless-her-heart/ Judas Boo: https://pixabay.com/sound-effects/boo-6377/ Joke Rimshot: https://pixabay.com/sound-effects/rimshot-joke-funny-80325/ TRANSCRIPT   Welcome to the Popeular History Podcast: History through Pope Colored Glasses. My name is Gregg and this is episode 0.21h: Sayings of the Savior Part VIII: The Last Gospel   All of these aught episodes are made to let us build our Pope-colored glasses so we can use the same lenses when we look at history together. If you're lost, start at the beginning!   Today we continue our Sayings of the Savior series with a look at the Gospel according to John, covering everything Jesus said there that we haven't yet discussed–yes, still leaving off things like the miracles we did in 0.20 and the parables and other sayings we did in earlier Sayings of the Savior installments--once again leaving you in suspense right before the concluding few chapters discussing Jesus' death and such, which we'll cover as we finish the remaining mysteries of the rosary in future episodes of our Catholic Worldbuilding series.   Before we get into it, a quick reminder that the Gospel of John is the odd one out of the four canonical gospels, that is, the Gospels that made it into the Bible. There are other Gospels, but not others that the Catholic Church holds as part of Scripture, that is, the inspired word of God.   As you likely remember very well from the other episodes unless you're starting here for some reason, and if you're starting here because you don't know where to find the others you can check out the Catholic Worldbuilding section of my website, Popeularhistory.com, in any case, as you probably do recall the other three Gospels, Matthew, Mark, and Luke, are all known as synoptic gospels, that is, Gospels that should be read together, and clearly have a close relationship, with most of all of them being found in the rest of them. Luke Is the most unique, something like 35% of its material being standalone, much of that parables, some of that is Luke's memorable infancy narrative, while the approximately 20% of Matthew that's only in Matthew is a hodgepodge including Matthew's take on Jesus' infancy, and the 3ish % of material that's unique to Mark is… well Mark is the shortest Gospel so 3% of it isn't much but even so we haven't hit the most memorable bit of that small slice of the synoptics. We'll get there, but of course not yet because like I said today is about John. And I don't mean John Mark, the guy who wrote the Gospel of Mark, which really should be called John because you know, John is his actual first name, Mark's just a second part of it, anyways, uh yes so guy named John wrote half the gospels, don't worry about it, it's fine, one's the Gospel of Mark, one's the Gospel of John. I'm sure that's not confusing anything. Anyways, ignore the fact that I haven't said much about John yet today. I needed to give the Synoptics a bit of a collective farewell before we moved on and it seemed like a bit of statistics might be just the thing to get you all ready for me to change the topic.   Now, though John's Gospel (not John Mark's Gospel) isn't one of the synoptics, there are a few parallel areas I'll flag as we go, so don't think we're leaving the other Gospels behind entirely. Even if we tried, they're a big part of looking at history through Pope Colored glasses overall, which, in case you've forgotten, is the actual main plan for this podcast. Allegedly these worldbuilding episodes are just the background materials for that.   Overall, John stands out as the most theologically sophisticated of the Gospels, which has generally led scholars to argue it's the last-written of the bunch, a stance that actually aligns with tradition that credits the Gospel of John to, well, John, the longest-lived of the Twelve Apostles. Scholars, of course, aren't so sure about that specific attribution, as we've mentioned here and there they often like to think of a school of multiple authors writing the texts attributed to John, not just the Gospel but his three letters and the Book of Revelation.   In any event, that sophisticated theology is on full display right from the beginning of the text, and the opening verses of John, often called the Prologue, are extremely well known and influential within Christianity. Which I know is a given for pretty much every section of the Gospel texts, but I mean like even more so than the average Gospel text. As in, these verses used to be read as an epilogue to nearly every Mass, something that gave it the nickname of “The Last Gospel”.   Let's take it in:   JOHN 1:1-14 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it. 6 There was a man sent from God whose name was John. 7 He came as a witness to testify concerning that light, so that through him all might believe. 8 He himself was not the light; he came only as a witness to the light. 9 The true light that gives light to everyone was coming into the world. 10 He was in the world, and though the world was made through him, the world did not recognize him. 11 He came to that which was his own, but his own did not receive him. 12 Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband's will, but born of God. 14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” GREGG First, I'll simply note that it would have been a straightforward enough matter for me to start the podcast here, rather than back in Genesis. In fact, the basics of Christian theology, the trinity I discussed in that first episode before launching into Genesis' actual narrative, all that is more at home in a discussion of these verses than in that creation story, because here is what makes Christian history: the Incarnation. The Word made Flesh. This word and flesh and light and darkness business is also a pretty natural tie-in to the oldest wrong theology in the history of Christianity, and it's fair enough that various commentators have seen hintings at gnosticism in the text of John's gospel. In fact, some have theorized that the Gospel of John was written as a refutation of Gnosticism, but of course I'm treating this as a start-from-scratch beginner friendly kit, so it wouldn't be right of me to just keep saying “gnosticism”, “gnosticism” without spelling out what that means. Oh, and speaking of spelling, it starts with a silent “G”, check out the transcript I'm now consistently creating for the show notes in the episode description if you'd like the full spelling. Gnosticism, in a nutshell, is the idea that the physical world is evil, created by a flawed God. To the gnostics, this evil, broken world is something to be rejected, to escape from. For many of the gnostics, Jesus is the servant of the higher God, and is our ticket out of the icky yucky material, fleshy world. The knowledge of the evil of the world and how to escape from it is the secret that gives gnosticism its name, “gnosis” being Greek for “knowledge”. Gnosticism had a habit of piggybacking off Judaism and Christianity, with Gnostics basically forming secret clubs within the already generally secret Christian communities. We'll talk plenty more about Gnosticism as we go, as it was a sort of theological cancer within the Church for many years, but there's your official high-level overview. Getting back to John 1, the first verse is probably the most famous: “In the beginning was the Word, and the Word was with God, and the Word was God.” The notion that Jesus has been around since the beginning, as outlined in this chapter, is ultimately what cemented the victory of Catholic theology over Arianism, another wrong belief found among some Christians, aka a heresy, this one teaching that Jesus is not God Himself but is simply a creature-an important creature sure but in the end still one of God's creatures and so not as exalted as God Himself. Like gnosticism, the The Arian refrain of “there was a time when he was not” cannot be be squared with John 1, hence the fundamental importance of The Last Gospel to Nicene Christianity. And yes, we'll talk about what “Nicene” Christianity is in the future, specifically in 0.24. But we'll need to get past the first verse of John to get there. The second verse, “He was with God in the beginning” really solidifies the anti-Arian interpretation, but believe it or not I'm actually not going to repeat the rest of the prologue, because ultimately this section, while very, very,  important to Christian history, isn't one of the sayings of the Savior we're focusing on in this series. So, when does Jesus show up? Well, after a focus on John the Baptist, Jesus appears in verse 36, and speaks in verse 38:  JOHN 1 38 Turning around, Jesus saw them following and asked, “What do you want?” They said, “Rabbi” (which means “Teacher”), “where are you staying?” 39 “Come,” he replied, “and you will see.” GREGG This particular calling is a favorite of the tv series The Chosen, which I know I've mentioned before but am not expecting to mention again, as we're heading out of their wheelhouse, at last as far as they've gotten up to this point. But it's worth checking out if you've got the time, and let's be honest, if you're listening to this, you probably do. What's next? Andrew and Simon Peter! JOHN 1 40 Andrew, Simon Peter's brother, was one of the two who heard what John had said and who had followed Jesus. 41 The first thing Andrew did was to find his brother Simon and tell him, “We have found the Messiah” (that is, the Christ). 42 And he brought him to Jesus. Jesus looked at him and said, “You are Simon son of John. You will be called Cephas” (which, when translated, is Peter ). GREGG This section allows us to introduce the split between Catholicism and Orthodoxy, though first off, there's been many splits and resolutions in that relationship over the years, not just the one in 1054, and second, while there's not currently unity there's not as fundamental a split as there has been previously since the mutual excommunications were lifted sixty years ago. Oh, and we've also made some reference to the difference already, when we were talking about the differences in biblical canons back in 0.7. Anyways, that's all years in the future. For now, just know that the tie-in is that eventually St Andrew would be credited with founding the Church in what wouId become Constantinople, the chief see of Orthodoxy, while St Peter would go down as the first Bishop of Rome, the beating heart of Catholicism. Having Saint Andrew as the first-called of the two--and the first-called Apostle overall–is therefore a point of pride for Orthodoxy, and one that I daresay as I look through these pope-colored glasses is a sorely needed one given Peter's elevation on pretty much every count afterwards. Note that he's already picked up his Peter slash Rocky nickname, much earlier in John than in the other Gospels, for example in Matthew that didn't happen until Chapter 16. Before we move on, I want you to know that I tried to look into Peter and Andrew's mother, considering we featured Peter's mother-in-law already and therefore it would seem to be quite the oversight to skip his actual mother, especially since she was apparently also the mother of Saint Andrew. Plus, it happens to be Mother's day when I'm writing this. But it turns out there's surprisingly little tradition on Peter's mother. Google seems to think her name is Joanna, but she's definitely not the better-known Saint Joanna mentioned at a few points in the Gospels. In fact, she's not a saint at all, according to the one story I did find about her, from, and this is the actual name: iamnotmakingthisup.net. Which isn't exactly an authoritative source but it points to a Venetian folk tale that describes Saint Peter's mother as irredeemable to the extent that Saint Peter has no way to let her into heaven based on her deeds. Which to be clear is incorrect theology considering your deeds aren't what get you into heaven, but let's roll with it. Apparently there was a time she gave someone an onion, so she got to try to climb to heaven via a string of onion roots, an effort which failed but got her promoted to taking care of Heaven's used wine barrels, ‘cause Venice. Speaking of promotions, before Chapter 1 is out Jesus promotes two more randos to disciple status, first Philip, who He tells “Follow me”, and then Nathanael, who gets to hear “Here truly is an Israelite in whom there is no deceit.” When Nathanael asks Jesus how He knows him, Jesus replies, “I saw you while you were still under the fig tree before Philip called you,” to which Nathanael replies “Rabbi, you are the Son of God; you are the king of Israel.” Which leads us to Jesus's reply in the last couple verses: “You believe because I told you I saw you under the fig tree. You will see greater things than that.” 51 He then added, “Very truly I tell you, you will see ‘heaven open, and the angels of God ascending and descending on the Son of Man.” The next chapter begins with Jesus' first public miracle, the miracle of the wedding at Cana, turning water into wine to keep the party going, which we covered in our miracles roundup in 0.20. The next scene is Jesus driving the moneychangers from the Temple, another one that shows up much earlier in John than it did in the synoptics, and always a crowd pleaser. Here's John's version: JOHN 2 13 When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. 14 In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. 15 So he made a whip out of cords, and drove all from  the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16 To those who sold doves he said, “Get these out of here! Stop turning my Father's house into a market!” 17 His disciples remembered that it is written: “Zeal for your house will consume me.” 18 The Jews then responded to him, “What sign can you show us to prove your authority to do all this?” 19 Jesus answered them, “Destroy this temple, and I will raise it again in three days.” 20 They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?” 21 But the temple he had spoken of was his body. 22 After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.” GREGG Considering John is already talking about the resurrection in Chapter 2, I guess my running gag of treating it as a spoiler is done. In John 3, we have the first appearance of Nicodemus, a man unknown to the Synoptics but a recurring figure in John's account. If you've ever heard the phrase “born-again Christian”, you've got this colorful exchange to thank for the imagery: JOHN 3  Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. 2 He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” 3 Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” 4 “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother's womb to be born!” 5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. 6 Flesh gives birth to flesh, but the Spirit gives birth to spirit. 7 You should not be surprised at my saying, ‘You must be born again.' 8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” 9 “How can this be?” Nicodemus asked. 10 “You are Israel's teacher,” said Jesus, “and do you not understand these things? 11 Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. 12 I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? 13 No one has ever gone into heaven except the one who came from heaven—the Son of Man.14 Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, 15 that everyone who believes may have eternal life in him.” GREGG If you're thinking, “gosh that last part sounds like crucifixion imagery”, good job reading ahead; if you're *not* thinking “gosh that last part sounds like crucifixion imagery”, perhaps It would be helpful if I reminded you that the bronze serpent Moses had lifted up in the wilderness was lifted up in a pole, and that anyone who looked at it, according to Numbers 21, was cured and saved from the “firey serpents” that were plaguing the grumbly Israelites at the time. Interestingly, at least to me, the dominant symbol of healthcare worldwide is another serpent on a pole, which more cautious scholars don't necessarily connect with Moses' bronze serpent as it's definitely a symbol of the Greek god Aesculapius so not a Hebrew slash Jewish thing directly, but still, serpents on poles associated with medicine has to be a relatively limited field. And yet, not as limited as you might think, as there is apparently a shocking amount of controversy over whether to use one serpent or two on a pole to symbolize healthcare. But let's get back to John 3, which doesn't assign any speaking lines to Jesus, though the next few verses are, like John's prologue, a reflection that's proven *quite* influential in the history of Christianity, especially John 3:16, which reads: JOHN 3 16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. GREGG The next verse hammers the same sort of anti-gnostic point we saw in the prologue: JOHN 3 17 For God did not send his Son into the world to condemn the world, but to save the world through him. GREGG So yay world! It's not all bad. Though it is pretty bad. Let's hear the rest of John's reflection without further interruption: JOHN 3 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God's one and only Son. 19 This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God. GREGG The chapter finishes with a heavy emphasis on John the Baptist, during which John says “He must become greater; I must become less.” So we'll take that and run with it, keeping John as a side character and chasing the sayings of the Savior into chapter 4, another classic scene, this time it's the Samaritan woman at the well. The parenthetical thoughts you'll hear early on are part of John's account: JOHN 4 7 When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” 8 (His disciples had gone into the town to buy food.) 9 The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.) 10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” 11 “Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?” 13 Jesus answered, “Everyone who drinks this water will be thirsty again, 14 but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” 15 The woman said to him, “Sir, give me this water so that I won't get thirsty and have to keep coming here to draw water.” 16 He told her, “Go, call your husband and come back.” 17 “I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband. 18 The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.” 19 “Sir,” the woman said, “I can see that you are a prophet. 20 Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.” 21 “Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in the Spirit and in truth.” 25 The woman said, “I know that Messiah” (called Christ) “is coming. When he comes, he will explain everything to us.” 26 Then Jesus declared, “I, the one speaking to you—I am he.” GREGG We've spoken about Samaritans before, though it was during my daily show experiment, specifically in the context of Samaritans Deacon Philip baptized in Acts 8. In case you missed that, in a nutshell the Samaritans are traditionally descendents of the ten “lost” tribes left behind when Assyria invaded the Northern Kingdom of Israel, though the fact that they're generally called the “lost” tribes gives an indication of how that tradition is generally received outside the community. The mountain the Samaritan woman is referencing Is Mount Gerizim, in Samaritan tradition the holiest place on earth and the proper site of worship, never mind that Jerusalem Temple business. So, yes, there are some similarities and some differences between Samaritans and Jews. Oh, speaking of Jews, next time you're talking to a Christian antisemite, remind them that here we have Jesus saying, and I quote, “salvation is from the Jews”. Also note that the woman lied to Jesus and also  had five husbands before her current non-husband partner, which is probably not something Jesus approved of. And yet, no reproach is recorded. Because you don't have to be hammering people's faults all day, every day. Of course, we did stop at an odd point, with Jesus telling the woman–who Eastern Churches know as Saint Photine and consider not only a martyr but Equal to the Apostles, a level of veneration I genuinely wasn't expecting-anyways we left with Jesus telling the future Saint Photine He is the Messiah, and then I just cut things off. Why? Well, because my bible considered that the end of the section, but of course that just begs the question still. The reason we don't see her direct reply is the Apostles show up and interrupt things. Let's continue where we left off: JOHN 4 27 Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?” GREGG Interesting the specific call out for what they didn't ask, perhaps John wants to draw attention to how Jesus was bucking normal expectations here but the disciples were used to it. Anyways, JOHN 4 28 Then, leaving her water jar, the woman went back to the town and said to the people, 29 “Come, see a man who told me everything I ever did. Could this be the Messiah?” 30 They came out of the town and made their way toward him. 31 Meanwhile his disciples urged him, “Rabbi, eat something.” 32 But he said to them, “I have food to eat that you know nothing about.” 33 Then his disciples said to each other, “Could someone have brought him food?” 34 “My food,” said Jesus, “is to do the will of him who sent me and to finish his work. 35 Don't you have a saying, ‘It's still four months until harvest'? I tell you, open your eyes and look at the fields! They are ripe for harvest. 36 Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. 37 Thus the saying ‘One sows and another reaps' is true. 38 I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.” 39 Many of the Samaritans from that town believed in him because of the woman's testimony, “He told me everything I ever did.” 40 So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. 41 And because of his words many more became believers. 42 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world.” GREGG  One aspect of this section is it has confirmation that my Sayings of the Savior series will always be incomplete, which isn't a surprise, presumably Jesus said lots of things that weren't recorded, in fact John basically says as much towards the end of his Gospel. Perhaps he hit the Samaritans with more of his patented harvest metaphors. Whatever it was, he spent two days at it. After that, Jesus went on a healing spree with miracles I covered in 0.20, including one on the Sabbath that got him into trouble with the local Jewish leaders. Here's the aftermath of that starting in Chapter 5 Verse 16: JOHN 5 16 So, because Jesus was doing these things on the Sabbath, the Jewish leaders began to persecute him. 17 In his defense Jesus said to them, “My Father is always at his work to this very day, and I too am working.” 18 For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. GREGG Jesus has a very lengthy response to this pushback, and it's another one that helped solidify Christian theology, so brace yourselves: JOHN 5 19 Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed. 21 For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it. 22 Moreover, the Father judges no one, but has entrusted all judgment to the Son, 23 that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him. 24 “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life. 25 Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself. 27 And he has given him authority to judge because he is the Son of Man. 28 “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done what is good will rise to live, and those who have done  what is evil will rise to be condemned. 30 By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me. 31 “If I testify about myself, my testimony is not true. 32 There is another who testifies in my favor, and I know that his testimony about me is true. 33 “You have sent to John and he has testified to the truth. 34 Not that I accept human testimony; but I mention it that you may be saved. 35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light. 36 “I have testimony weightier than that of John. For the works that the Father has given me to finish—the very works that I am doing—testify that the Father has sent me. 37 And the Father who sent me has himself testified concerning me. You have never heard his voice nor seen his form, 38 nor does his word dwell in you, for you do not believe the one he sent. 39 You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, 40 yet you refuse to come to me to have life. 41 “I do not accept glory from human beings, 42 but I know you. I know that you do not have the love of God in your hearts. 43 I have come in my Father's name, and you do not accept me; but if someone else comes in his own name, you will accept him. 44 How can you believe since you accept glory from one another but do not seek the glory that comes from the only God? 45 “But do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But since you do not believe what he wrote, how are you going to believe what I say?” GREGG The next chapter, chapter 6, opens with a couple extra familiar miracles- feeding the five thousand and walking on water- and then gets real. Like, really real. Like, prepping for some Eucharistic mysteries level real. And the Eucharistic theme is touched off by folks from the five thousand looking for more bread. When they pursue him across the lake, he gives them a big old talk about what Catholics are happy to identify as the Eucharist, which we'll obviously be talking more about as we go. JOHN 6 “Very truly I tell you, you are looking for me, not because you saw the signs I performed but because you ate the loaves and had your fill. 27 Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on him God the Father has placed his seal of approval.” 28 Then they asked him, “What must we do to do the works God requires?” 29 Jesus answered, “The work of God is this: to believe in the one he has sent.” 30 So they asked him, “What sign then will you give that we may see it and believe you? What will you do? 31 Our ancestors ate the manna in the wilderness; as it is written: ‘He gave them bread from heaven to eat.'” 32 Jesus said to them, “Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is the bread that comes down from heaven and gives life to the world.” 34 “Sir,” they said, “always give us this bread.” 35 Then Jesus declared, “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty. 36 But as I told you, you have seen me and still you do not believe. 37 All those the Father gives me will come to me, and whoever comes to me I will never drive away. 38 For I have come down from heaven not to do my will but to do the will of him who sent me. 39 And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day. 40 For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.” 41 At this the Jews there began to grumble about him because he said, “I am the bread that came down from heaven.” 42 They said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I came down from heaven'?” GREGG It's worth noting how controversially this is landing. Let's continue: JOHN 6 43 “Stop grumbling among yourselves,” Jesus answered. 44 “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day. 45 It is written in the Prophets: ‘They will all be taught by God.' Everyone who has heard the Father and learned from him comes to me. 46 No one has seen the Father except the one who is from God; only he has seen the Father. 47 Very truly I tell you, the one who believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, yet they died. 50 But here is the bread that comes down from heaven, which anyone may eat and not die. 51 I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” 52 Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” GREGG Controversial for sure, but Jesus certainly shows no indication of a willingness to change analogy–or clarify that he's speaking metaphorically. So believers in the Catholic understanding of the Eucharist are perfectly willing to note that he must indeed be being literal here when he says this next part: JOHN 6 “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.” 59 He said this while teaching in the synagogue in Capernaum” 60 On hearing it, many of his disciples said, “This is a hard teaching. Who can accept it?” 61 Aware that his disciples were grumbling about this, Jesus said to them, “Does this offend you? 62 Then what if you see the Son of Man ascend to where he was before! 63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life. 64 Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. 65 He went on to say, “This is why I told you that no one can come to me unless the Father has enabled them.” 66 From this time many of his disciples turned back and no longer followed him. GREGG After letting many of his followers walk over this whole bread is flesh and you must eat it business, and given passages like this and the Last Supper it's no wonder most Christians are big on the Eucharist, anyways, after that, Jesus turns to the Twelve: JOHN 6 67 “You do not want to leave too, do you?” Jesus asked the Twelve. 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God.” 70 Then Jesus replied, “Have I not chosen you, the Twelve? Yet one of you is a devil!” 71 (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.) GREGG It's always nice to see Peter stepping up, and it's always fun to queue up the boos when Judas Isacriot gets a mention . In the next section, chapter seven now, we see Jesus interacting with folks in the Feast of Booths aka the Festival of Tabernacles aka Sukkot. The scene naturally starts with Jesus declaring that he will do no such thing. JOHN 7 “My time is not yet here; for you any time will do. 7 The world cannot hate you, but it hates me because I testify that its works are evil. 8 You go to the festival. I am not going up to this festival, because my time has not yet fully come.” 9 After he had said this, he stayed in Galilee. GREGG Wait, didn't I promise Jesus at the Festival? What gives? Well, read on! JOHN 7 10 However, after his brothers had left for the festival, he went also, not publicly, but in secret. 11 Now at the festival the Jewish leaders were watching for Jesus and asking, “Where is he?” 12 Among the crowds there was widespread whispering about him. Some said, “He is a good man.” Others replied, “No, he deceives the people.” 13 But no one would say anything publicly about him for fear of the leaders. 14 Not until halfway through the festival did Jesus go up to the temple courts and begin to teach. 15 The Jews there were amazed and asked, “How did this man get such learning without having been taught?” 16 Jesus answered, “My teaching is not my own. It comes from the one who sent me. 17 Anyone who chooses to do the will of God will find out whether my teaching comes from God or whether I speak on my own. 18 Whoever speaks on their own does so to gain personal glory, but he who seeks the glory of the one who sent him is a man of truth; there is nothing false about him. 19 Has not Moses given you the law? Yet not one of you keeps the law. Why are you trying to kill me?” 20 “You are demon-possessed,” the crowd answered. “Who is trying to kill you?” 21 Jesus said to them, “I did one miracle, and you are all amazed. 22 Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a boy on the Sabbath. 23 Now if a boy can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with me for healing a man's whole body on the Sabbath? 24 Stop judging by mere appearances, but instead judge correctly.” 25 At that point some of the people of Jerusalem began to ask, “Isn't this the man they are trying to kill? 26 Here he is, speaking publicly, and they are not saying a word to him. Have the authorities really concluded that he is the Messiah? 27 But we know where this man is from; when the Messiah comes, no one will know where he is from.” 28 Then Jesus, still teaching in the temple courts, cried out, “Yes, you know me, and you know where I am from. I am not here on my own authority, but he who sent me is true. You do not know him, 29 but I know him because I am from him and he sent me.” 30 At this they tried to seize him, but no one laid a hand on him, because his hour had not yet come. 31 Still, many in the crowd believed in him. They said, “When the Messiah comes, will he perform more signs than this man?” 32 The Pharisees heard the crowd whispering such things about him. Then the chief priests and the Pharisees sent temple guards to arrest him. 33 Jesus said, “I am with you for only a short time, and then I am going to the one who sent me. 34 You will look for me, but you will not find me; and where I am, you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we cannot find him? Will he go where our people live scattered among the Greeks, and teach the Greeks? 36 What did he mean when he said, ‘You will look for me, but you will not find me,' and ‘Where I am, you cannot come'?” 37 On the last and greatest day of the festival, Jesus stood and said in a loud voice, “Let anyone who is thirsty come to me and drink. 38 Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” 39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. GREGG The rest of the chapter is devoted to describing various responses to this preaching, from believing Jesus and accepting Him as the Messiah to wanting to execute him. Here Nicodemus pops up, perhaps unsurprisingly recommending the authorities hear Jesus out. Chapter 8 starts out with something of a tense scene, with Jesus effectively being given power of life and death over a woman who had been caught in adultery–no mention of the man. This woman, like many others, is unnamed in the text. The most common tradition in my experience is to associate her with Mary Magdalene, but that seems to miss the mark on several accounts, not least that John seems to like spelling out connections like that like when we saw Nicodemus pop up again last chapter when he was not only called Nicodemus but also described as “Nicodemus who had gone to Jesus earlier”, which is pretty straightforward. Also, Mary Magdalene's reputation as a reformed prostitute–apparently first popularized by none other than Pope Gregory the Great–doesn't have much of a leg to stand on unless you confuse her with the other Mary of Martha and Mary fame. Anyways, Mary Magdalene or not–probably not–but Mary Magdalene or not, the woman's life is in Jesus' hands: JOHN 8 “3 The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group 4 and said to Jesus, “Teacher, this woman was caught in the act of adultery. 5 In the Law Moses commanded us to stone such women. Now what do you say?” 6 They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger. 7 When they kept on questioning him, he straightened up and said to them, “Let any one of you who is without sin be the first to throw a stone at her.” 8 Again he stooped down and wrote on the ground. 9 At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. 10 Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?” 11 “No one, sir,” she said. “Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.”” GREGG First off, note the presence of a call to repentance here, because my point earlier was not that it should never happen, but that it does not have to happen every time. This is also the only time we see Jesus writing, which I honestly probably wouldn't be pointing out if it weren't for the fact that we have no idea what he wrote. Like none. You tell me if you have ideas, Popeularhistory@gmail.com. One surprising bit about this passage is that apparently most Scripture scholars argue that it's a later addition, not an original part of the Gospel of John. An early addition, mind you, but an addition nonetheless. From the whole Pope-colored glasses perspective it doesn't matter, the canon of Scripture is settled and this passage is part of it. As we've discussed before, from a Catholic perspective the human authorship is theologically irrelevant. Of course, the number one use for this passage in Catholic water-cooler circles is a mariology joke: “Let any one of you who is without sin be the first to throw a stone”... *rock whizzes by*- mom! *drum sting* In verse 12, the scene shifts abruptly, possibly due to the later addition scenario I mentioned a minute ago. Let's pick back up without any gap, and see yet another passage of John's Gospel at pains to explain Christology, which just in case I haven't said it already is the mainstream Christian theological understanding of Christ. Anyways: JOHN 8 12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” 13 The Pharisees challenged him, “Here you are, appearing as your own witness; your testimony is not valid.” 14 Jesus answered, “Even if I testify on my own behalf, my testimony is valid, for I know where I came from and where I am going. But you have no idea where I come from or where I am going. 15 You judge by human standards; I pass judgment on no one. 16 But if I do judge, my decisions are true, because I am not alone. I stand with the Father, who sent me. 17 In your own Law it is written that the testimony of two witnesses is true. 18 I am one who testifies for myself; my other witness is the Father, who sent me.” 19 Then they asked him, “Where is your father?” “You do not know me or my Father,” Jesus replied. “If you knew me, you would know my Father also.” 20 He spoke these words while teaching in the temple courts near the place where the offerings were put. Yet no one seized him, because his hour had not yet come. GREGG It's interesting to see Jesus referencing court here, or at least the temple courts, because I've got to say there's no way the argument He's giving would hold up in court. I probably would be pretty skeptical myself if I were one of the Pharisees here. Then again, I definitely get the sense that He's not primarily talking for *their* benefit here. Anyways, let's continue: JOHN 8  21 Once more Jesus said to them, “I am going away, and you will look for me, and you will die in your sin. Where I go, you cannot come.” 22 This made the Jews ask, “Will he kill himself? Is that why he says, ‘Where I go, you cannot come'?” 23 But he continued, “You are from below; I am from above. You are of this world; I am not of this world. 24 I told you that you would die in your sins; if you do not believe that I am he, you will indeed die in your sins.” 25 “Who are you?” they asked. “Just what I have been telling you from the beginning,” Jesus replied. 26 “I have much to say in judgment of you. But he who sent me is trustworthy, and what I have heard from him I tell the world.” 27 They did not understand that he was telling them about his Father. 28 So Jesus said, “When you have lifted up the Son of Man, then you will know that I am he and that I do nothing on my own but speak just what the Father has taught me. 29 The one who sent me is with me; he has not left me alone, for I always do what pleases him.” 30 Even as he spoke, many believed in him. 31 To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. 32 Then you will know the truth, and the truth will set you free.” GREGG This is the high water mark for this group following Jesus. It goes very far downhill as we continue, and understandably as Jesus has some hard things to say. You might also detect some feelings Jesus has about His own fate: JOHN 8 33 They answered him, “We are Abraham's descendants and have never been slaves of anyone. How can you say that we shall be set free?” 34 Jesus replied, “Very truly I tell you, everyone who sins is a slave to sin. 35 Now a slave has no permanent place in the family, but a son belongs to it forever. 36 So if the Son sets you free, you will be free indeed. 37 I know that you are Abraham's descendants. Yet you are looking for a way to kill me, because you have no room for my word. 38 I am telling you what I have seen in the Father's presence, and you are doing what you have heard from your father.” 39 “Abraham is our father,” they answered. “If you were Abraham's children,” said Jesus, “then you would do what Abraham did. 40 As it is, you are looking for a way to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things. 41 You are doing the works of your own father.” “We are not illegitimate children,” they protested. “The only Father we have is God himself.” 42 Jesus said to them, “If God were your Father, you would love me, for I have come here from God. I have not come on my own; God sent me. 43 Why is my language not clear to you? Because you are unable to hear what I say. 44 You belong to your father, the devil, and you want to carry out your father's desires. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 45 Yet because I tell the truth, you do not believe me! 46 Can any of you prove me guilty of sin? If I am telling the truth, why don't you believe me? 47 Whoever belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” GREGG Only after being called children of the devil do the Pharisees turn on Jesus here. Some might argue that they were never on his side to begin with, because that's how some similar accounts play out elsewhere in the Gospels, but there's no hint of that here, in fact quite the opposite, remember partway through this section John had noted that some of the Jews were starting to believe in Him and Jesus began speaking to them in particular. This is heavy stuff. Anyways: JOHN 8 48 The Jews answered him, “Aren't we right in saying that you are a Samaritan and demon-possessed?” 49 “I am not possessed by a demon,” said Jesus, “but I honor my Father and you dishonor me. 50 I am not seeking glory for myself; but there is one who seeks it, and he is the judge. 51 Very truly I tell you, whoever obeys my word will never see death.” 52 At this they exclaimed, “Now we know that you are demon-possessed! Abraham died and so did the prophets, yet you say that whoever obeys your word will never taste death. 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you think you are?” 54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. 55 Though you do not know him, I know him. If I said I did not, I would be a liar like you, but I do know him and obey his word. 56 Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” 57 “You are not yet fifty years old,” they said to him, “and you have seen Abraham!” 58 “Very truly I tell you,” Jesus answered, “before Abraham was born, I am!” 59 At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds. GREGG So in the end, let it never be said that Jesus was unwilling to antagonize. Chapter 9 opens with a miracle, and the entire chapter is devoted to the fallout from that miracle. It was the case of a man who had been blind since birth, and we did cover the miracle itself and its immediate aftermath in our miracles series--now that we're making sure we hit all the sayings of the Savior it's time to cover a later portion of the chapter, after the Pharisees conduct an investigation that does not go well for the healed man. We're picking up in Verse 35: JOHN 9 35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” 38 Then the man said, “Lord, I believe,” and he worshiped him. 39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” 40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?” 41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. GREGG The next chapter opens with one of the closest things John has to a parable, and it's a big one: The Good Shepherd. JOHN 10 “Very truly I tell you Pharisees, anyone who does not enter the sheep pen by the gate, but climbs in by some other way, is a thief and a robber. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. 5 But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice.” 6 Jesus used this figure of speech, but the Pharisees did not understand what he was telling them. 7 Therefore Jesus said again, “Very truly I tell you, I am the gate for the sheep. 8 All who have come before me are thieves and robbers, but the sheep have not listened to them. 9 I am the gate; whoever enters through me will be saved. They will come in and go out, and find pasture. 10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. 11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13 The man runs away because he is a hired hand and cares nothing for the sheep. 14 “I am the good shepherd; I know my sheep and my sheep know me— 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep. 16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17 The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” GREGG The image of the Shepherd is all over Christianity. Priests are called pastors, bishops carry a shepherd's crook, and archbishops' pallia are made from the wool of lambs from Tre Fontane Abbey in Rome. Of course some overtones of the imagery predate Christ's parable, with the blood of the passover lamb marking Jewish door lentils since the Exodus. More on the Lamb of God soon. Later in the chapter, Jesus gets asked a pretty blunt question, and gives a pretty blunt answer: JOHN 10 “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25 Jesus answered, “I did tell you, but you do not believe. The works I do in my Father's name testify about me, 26 but you do not believe because you are not my sheep. 27 My sheep listen to my voice; I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. 30 I and the Father are one. GREGG And, like last chapter, this declaration is not well received: JOHN 10 31 Again his Jewish opponents picked up stones to stone him, 32 but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?” 33 “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” 34 Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”'? 35 If he called them ‘gods,' to whom the word of God came—and Scripture cannot be set aside— 36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God's Son'? 37 Do not believe me unless I do the works of my Father. 38 But if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” 39 Again they tried to seize him, but he escaped their grasp. 40 Then Jesus went back across the Jordan to the place where John had been baptizing in the early days. There he stayed, 41 and many people came to him. They said, “Though John never performed a sign, all that John said about this man was true.” 42 And in that place many believed in Jesus. GREGG All right, I need to address how I can possibly have hope for everyone when Jesus is walking around calling many of the people he interacts with children of the devil, as he did in chapter 7, and specifically not his sheep, as he does here. It's one thing to hope for universal salvation in the face of Matthew, Mark, and Luke, John's been hitting different. And yet in John 12:32 we'll hear Jesus say “I will draw all people to myself”. How do we get there from here? Well, ultimately, from a Christian perspective, the same way we get anywhere: by the grace of God. Not only at a higher level–the ”draw all people to myself” business is framed as being part of the Crucifixion–but also at a more intimate and personal level. Yes, I am suggesting that calling folks children of the devil is intimate and personal. When my children mess up, I parent them by clearly pointing out what they've done that's wrong and contrasting it to what they should be doing. It's not the warmest, fuzziest part of parenting, but it's an important part of parenting. I submit to you that Jesus is doing the same here. Of course in the end you may well not agree with me. That's to be expected. As long as you're getting something out of listening to all this, and presumably you are since you're a good chunk of the way through episode whatever, carry on. Let's get back to John's narrative. “If you do not believe me, believe the works”, Jesus said, and the next section, Chapter 11, is dominated by one of Jesus' most famous works, the resurrection of Lazarus. Of course we covered that among the miracles, and the Savior is silent outside of that portion, so on to Chapter 12, the anointing at Bethany. Those of you that listened to the daily show and Cardinal Numbers will recall the use I got out of the Martha/Mary dynamic, and I'm not the only one to use this Gospel scene as a parable. Let's go ahead and take it from the top, where it clearly ties in to the resurrection from the previous chapter: JOHN 12 12 Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. 2 Here a dinner was given in Jesus' honor. Martha served, while Lazarus was among those reclining at the table with him. 3 Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus' feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. 4 But one of his disciples, Judas Iscariot, who was later to betray him, objected, 5 “Why wasn't this perfume sold and the money given to the poor? It was worth a year's wages.” 6 He did not say this because he cared about the poor but because he was a thief; as keeper of the money bag, he used to help himself to what was put into it. GREGG Judas, Judas. Get yourself together, man. And so we set the stage for one of the most badly applied sayings of the Savior, see if you can spot it: JOHN 12 7 “Leave her alone,” Jesus replied. “It was intended that she should save this perfume for the day of my burial. 8 You will always have the poor among you, but you will not always have me.” GREGG The interpretation I'm referring to is the idea that because there will always be poor people we should do nothing to help those in poverty. Thankfully, that's straightforwardly rebutted by the beatitudes and by every parable that shows acts of compassion for the least among us as the way to love Christ. This section is, however, a reminder that the “sell the Vatican, feed the world” position is also wrong, not only economically–you'd feed the world for a day and then what–but spiritually as well. We're a physical people, the more our senses are engaged the more fully we can participate in liturgy. And yet for someone who has an allergy to incense, incense isn't going to help them worship, and for someone who has baggage associated with one style or another, they may be served more effectively by another approach. One of the most controversial things you'll hear me say is that there are multiple right answers as far as liturgy goes. Worship is made to draw people to Christ, and people are coming from different places. As long as it's within bounds according to the Church, God can and will supply what is lacking. And sorry for getting into a “what kind of Mass is best” discussion here, that's decidedly looking into the future,  but this passage features prominently in such discussions, and you all know I like teasing things before they properly emerge, so yes, get hype for 0.31: Guess Who's Coming to Dinner. John 12 continues with that standard sign that we're coming towards the end of Jesus' time on earth, the triumphal entry into Jerusalem. Jesus doesn't say anything in John's account, but it's a significant scene, so let's check out John's version: JOHN 12 12 The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. 13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the king of Israel!” 14 Jesus found a young donkey and sat on it, as it is written: 15 “Do not be afraid, Daughter Zion;     see, your king is coming,     seated on a donkey's colt.” 16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him. 17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18 Many people, because they had heard that he had performed this sign, went out to meet him. 19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!” GREGG The most particular feature is that last bit, with the frustrated Pharisees still getting a spotlight even among the triumph. John's account is really very interested in that conflict. The next section opens with a surprisingly long message chain: JOHN 12 20 Now there were some Greeks among those who went up to worship at the festival. 21 They came to Philip, who was from Bethsaida in Galilee, with a request. “Sir,” they said, “we would like to see Jesus.” 22 Philip went to tell Andrew; Andrew and Philip in turn told Jesus. 23 Jesus replied, “The hour has come for the Son of Man to be glorified. 24 Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. 25 Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life. 26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me. 27 “Now my soul is troubled, and what shall I say? ‘Father, save me from this hour'? No, it was for this very reason I came to this hour. 28 Father, glorify your name!” GREGG Jesus is a bit less direct about predicting his death in John than He was in the synoptics, calling it his “glorification”, but it's definitely still there, with the talk of seeds dying to spread growth. You get the sense that it's not really His first choice with His own description of His troubled soul, something that parallels Luke 22:42, Jesus' prayer in the garden at Gethsemane, pretty closely. And, yet while we will discuss that scene and that prayer, we actually haven't gotten to it yet, as Luke has it as part of his overall Passion narrative, a passion narrative being something discussing Jesus' finale of life, patior being a Latin term meaning to suffer, or to endure. By my counting, and folks vary, we're not *quite* to John's passion narrative yet, but the overlap is a sign that we're really very close. Then, God the Father, apparently, speaks, in a first for John's Gospel as John skipped the voice-from-heaven part of Jesus' baptism: JOHN 12 Then a voice came from heaven, “I have glorified it, and will glorify it again.” 29 The crowd that was there and heard it said it had thundered; others said an angel had spoken to him. 30 Jesus said, “This voice was for your benefit, not mine. 31 Now is the time for judgment on this world; now the prince of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” 33 He said this to show the kind of death he was going to die. 34 The crowd spoke up, “We have heard f

THE BOOK OF MATTHEW Lesson 88, Chapter 26 Last week we began what is popularly known as the Passion Narrative, which essentially dominates the remaining chapters of Matthew's Gospel. The circumstances of leading up to Christ's execution, burial, resurrection, and the immediate aftermath represents probably the most focused upon portion for all the Synoptic Gospel […] The post Lesson 88 – Matthew 26 appeared first on Torah Class.

A podcast of sermons and teaching presented to BCCC English, the English congregation of Brisbane Cantonese Christian Church. We hope the Spoken word of God, according to the Written word of God, will point to the Living word of God. Find out more at en.bccc.au

Fighting the Fog: The Passion Narrative - Lindsey Guerrero - Sunday, March 24, 2024 - Champions Church, Abilene, Texas

St. Mark introduces his Passion Narrative in an interesting way, by recounting a dinner that takes place in Bethany just before Jesus enters Jerusalem for the last time. He dines at the home of Simon, and a woman breaks an extremely expensive jar of perfumed oil and pours out its contents on Jesus's head. The Greek word here translated as "breaks" has the sense of being "shattered." Obviously, if the jar is shattered, all of its precious liquid will be poured out. The image helps us to interpret what is happening to Jesus as he suffers and finally dies on the cross. His body is shattered, and all of its contents -- everything that he has and is -- body, soul, humanity, divinity -- is poured out for love of you and me. As we meet Jesus this week making a total gift of self, may we respond with a total gift of self to him in return.

Gospel Discussion Questions: Palm Sunday of the Passion of the Lord – Year B ~ Mark 14 What is the message or story? What is the Good News in this passage? What verse, image or message spoke to you most in the readings?  What words that Jesus speaks in the Passion Narrative speak to you most clearly? What crosses do you have to bear in your life? Jesus loves us so much, how do we see that in today's reading? People, closest to Jesus, abandoned Him; how does it feel to be betrayed or deserted? How is the Last Supper fulfilled on the cross? How can we enter into the mystery of the cross? What might be one way that you can act on this Sunday's readings?     Thank you for joining us today at All Saints Parish! #allsaintsparish Visit our parish website! http://allsaintscatholic.net/ Follow us on: YouTube - https://www.youtube.com/c/AllSaintsParishSundayHomilies Facebook - https://bit.ly/34Bs5Vk Twitter - https://twitter.com/AllParish Instagram - https://www.instagram.com/allparish/   Thank you for joining us today at All Saints Parish! #allsaintsparish

A dramatic reading from Mark 14:1-15:47 by members of the SPdL Family.

Friends, we have the great privilege on Palm Sunday of reading from one of the Passion narratives, and this year, we read from the Gospel of Mark—the very first one written. But what I want to do today is something a little bit different: instead of putting the focus on Jesus, I want to focus on a series of people around him as they react in different ways to to the events of the Passion, putting ourselves in the scene. Who do we identify with in this story as Jesus comes toward his death?

Are you prepared for the most important week, the holiest week of the entire year? This Sunday is Palm Sunday which begins Holy Week. Dr. Edward Sri helps you prepare for these sacred days by digging into the Gospel for Palm Sunday which is Mark's passion narrative. Dr. Sri explains some of the unique aspects of Mark's narrative and what they mean for our understanding of Jesus' passion and death. Snippet from the Show “Truly this man was the Son of God." For full shownotes, visit Ascensionpress.com/Allthingscatholic, or text ALLTHINGSCATHOLIC to 33-777 for weekly shownotes sent to your inbox.

In this study, Clint Loveall and Michael Gewecke discuss the Gospel of Luke’s significance for the church. They focus on five key themes: Luke’s emphasis on outsiders, his precise storytelling, the concept of the upside-down kingdom, Luke’s unique perspective on the Passion Narrative, and his warning against self-righteousness. Each theme is explored in depth, offering […]

In this study, Clint Loveall and Michael Gewecke discuss the Gospel of Luke’s significance for the church. They focus on five key themes: Luke’s emphasis on outsiders, his precise storytelling, the concept of the upside-down kingdom, Luke’s unique perspective on the Passion Narrative, and his warning against self-righteousness. Each theme is explored in depth, offering […]

ACU Sunday Series. Part 2 of 2.  Dr. Kerry Muhlestein Discusses Matthew 15-17; Mark 7-9.   • Apr. 10 - Apr. 16 Watch this part 2 discussion at- https://youtu.be/p5SP3h8r4Gw?si=FIpXtTbRwFTN2dz0 followHIM Podcast 86K subscribers 72,138 views Premiered Apr 5, 2023 New Testament Dr. Kerry Muhlestein continues to explore how Jesus asks us to testify of Him and how He accelerates His disciples' preparation for His death and resurrection. 00:00 Part II– Dr. Kerry Muhlestein 00:08 The Passion Narrative begins 00:51 Caesarea Philippi 05:43 Stages of recognizing Jesus 09:37 “Blessed are thou” 13:14 Dr Muhelstein share a story about a friend who is colorblind 16:47 Learning through revelation 22:02 Caves near Caesarea Philippi 26:44 Jesus gives keys 30:44 Peter's love of Jesus 34:57 Many are called, but few show up 39:00 A Man for All Seasons 42:15 Be not ashamed 43:52 The Mount of Transfiguration 50:29 Seeing things as they really are 53:07 The Kirtland Temple 58:01 Symmetry between the Mount of Transfiguration and the Kirtland Temple 1:02:23 The Godhead bears witness of one another 1:06:24 Jesus heals and helps our unbelief 1:16:20 Elder Holland addresses faith and doubt 1:17:36 Dr. Muhlestein shares his thoughts about God's love 1:21:10 End of Part II–Dr. Kerry Muhlestein Please rate and review the podcast! Show Notes (English, French, Spanish, Portuguese): https://followhim.co Apple Podcasts: https://podcasts.apple.com/us/podcast... Facebook:   / followhimpodcast   Instagram:   / followhimpodcast   Spotify: https://open.spotify.com/show/15G9TTz...   ----------------------------------------------------------------------------------------------    For Come Follow Me lesson manual and materials visit- Come, Follow Me For Individuals and Families: New Testament 2023 https://www.churchofjesuschrist.org/manual/come-follow-me/2023?lang=eng     For a list of 100+ episodes of ACU Sunday Series visit- https://www.podbean.com/site/search/index?kdsowie31j4k1jlf913=85cb8104bdb182c048b714ad4385f9e82a3aeb49&v=ACU+Sunday+Series+ Note- Click on “100 Episodes Found” in upper right corner.   For many different Podcasts based on the ‘Come Follow Me' program visit- https://www.youtube.com/results?search_query=come+follow+me+   Subscribe to The Church of Jesus Christ of Latter-day Saints for the latest videos: http://bit.ly/1M0iPwY Facebook: https://www.facebook.com/churchofjesu... Twitter: @Ch_JesusChrist Instagram: https://www.instagram.com/ChurchOfJes... Website: ChurchOfJesusChrist.org The Church of Jesus Christ of Latter-day Saints   BYUEducationWeek   Get a Free Book of Mormon | ComeUntoChrist Church of Jesus Christ https://www.churchofjesuschrist.org › requests › free-...   The Book of Mormon brings you closer to Jesus. Click to download a free digital copy of the Book of Mormon and learn about it with online missionaries.   -------------------------------------------------------------------------- For the Strength of Youth To help you find the Way and to help you make Christ's doctrine the guiding influence in your life, The Church of Jesus Christ of Latter-day Saints has prepared a new resource, a revised version of For the Strength of Youth.   For over 50 years, For the Strength of Youth has been a guide for generations of Latter-day Saint youth. I always keep a copy in my pocket, and I share it with people who are curious about our standards. It has been updated and refreshed to better cope with the challenges and temptations of our day. The new version of For the Strength of Youth is available online in 50 different languages and will also be available in print. It will be a significant help for making choices in your life. Please embrace it as your own and share it with your friends. This new version of For the Strength of Youth is subtitled A Guide for Making Choices. To be very clear, the best guide you can possibly have for making choices is Jesus Christ. Jesus Christ is the strength of youth. So the purpose of For the Strength of Youth is to point you to Him. It teaches you eternal truths of His restored gospel—truths about who you are, who He is, and what you can accomplish with His strength. It teaches you how to make righteous choices based on those eternal truths.13 It's also important to know what For the Strength of Youth does not do. It doesn't make decisions for you. It doesn't give you a “yes” or “no” about every choice you might ever face. For the Strength of Youth focuses on the foundation for your choices. It focuses on values, principles, and doctrine instead of every specific behavior. The Lord, through His prophets, has always been guiding us in that direction. He is pleading with us to “increase [our] spiritual capacity to receive revelation.”14 He is inviting us to “hear Him.”15 He is calling us to follow Him in higher and holier ways.16 And we are learning in a similar way every week in Come, Follow Me.     ACU Endorsed Charities -------------------------------------------------------- Pre-Born! Saving babies and Souls. https://preborn.org/ OUR MISSION To glorify Jesus Christ by leading and equipping pregnancy clinics to save more babies and souls. WHAT WE DO Pre-Born! partners with life-affirming pregnancy clinics all across the nation. We are designed to strategically impact the abortion industry through the following initiatives:… -------------------------------------------------------- Help CSI Stamp Out Slavery In Sudan Join us in our effort to free over 350 slaves. Listeners to the Eric Metaxas Show will remember our annual effort to free Christians who have been enslaved for simply acknowledging Jesus Christ as their Savior. As we celebrate the birth of Christ this Christmas, join us in giving new life to brothers and sisters in Sudan who have enslaved as a result of their faith. https://csi-usa.org/metaxas   https://csi-usa.org/slavery/   Typical Aid for the Enslaved A ration of sorghum, a local nutrient-rich staple food A dairy goat A “Sack of Hope,” a survival kit containing essential items such as tarp for shelter, a cooking pan, a water canister, a mosquito net, a blanket, a handheld sickle, and fishing hooks. Release celebrations include prayer and gathering for a meal, and medical care for those in need. The CSI team provides comfort, encouragement, and a shoulder to lean on while they tell their stories and begin their new lives. Thank you for your compassion  Giving the Gift of Freedom and Hope to the Enslaved South Sudanese -------------------------------------------------------- Food For The Poor https://foodforthepoor.org/ Help us serve the poorest of the poor Food For The Poor began in 1982 in Jamaica. Today, our interdenominational Christian ministry serves the poor in primarily 17 countries throughout the Caribbean and Latin America. Thanks to our faithful donors, we are able to provide food, housing, healthcare, education, fresh water, emergency relief, micro-enterprise solutions and much more. We are proud to have fed millions of people and provided more than 15.7 billion dollars in aid. Our faith inspires us to be an organization built on compassion, and motivated by love. Our mission is to bring relief to the poorest of the poor in the countries where we serve. We strive to reflect God's unconditional love. It's a sacrificial love that embraces all people regardless of race or religion. We believe that we can show His love by serving the “least of these” on this earth as Christ challenged us to do in Matthew 25. We pray that by God's grace, and with your support, we can continue to bring relief to the suffering and hope to the hopeless. --------------------------------------------------------

One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Embark on a profound journey in today's episode of the Daily Radio Bible as we explore the comforting assurance of Psalm 125 followed by the intense and moving events of Matthew 26-27. Psalm 125 offers a message of trust and stability for those who rely on the Lord, a perfect precursor to the emotionally charged narrative of Jesus' last hours. In Matthew 26-27, we witness the Last Supper, Jesus' betrayal, His trials, and the crucifixion – moments that form the cornerstone of Christian faith. This episode not only provides a deep understanding of these critical biblical events but also invites listeners to reflect on the themes of faithfulness, redemption, and sacrifice. Whether you're deepening your faith or exploring the Bible for the first time, join us as we delve into these powerful scriptures and discover their relevance in our lives today. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, they kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  TODAY'S SCRIPTURE:Psalm 125 ; Matthew 26-27 follow us at www.dailyradiobible.com We are reading through the New Living Translation.   Partner with us! Click HERE to give! Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured ______        

Welcome back to season five of Enter the Bible, a podcast in which we share "Everything You Wanted to Know about the Bible...but were afraid to ask." In episode 11 of season 5, our hosts are joined by the Amy Jill-Levine (“AJ”) who is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace and University Professor of New Testament and Jewish Studies Emerita and Mary Jane Werthan Professor of Jewish Studies Emerita, at Vanderbilt. Today our theologians will be answering the listener-submitted question, "Who Are "the Jews" in John's Passion Narrative?" Do you have Bible questions you would like answered? Go to our website at https://enterthebible.org/about to get started. This episode of the Enter the Bible podcast was recorded at Luther Seminary in St. Paul, MN on July 12, 2023. Watch the video version on Youtube at https://youtu.be/GcS6KItWRZYSee omnystudio.com/listener for privacy information.

Dr. Kerry Muhlestein continues to explore how Jesus asks us to testify of Him and how He accelerates His disciples' preparation for His death and resurrection.00:00 Part II– Dr. Kerry Muhlestein00:08 The Passion Narrative begins00:51 Caesarea Philippi05:43 Stages of recognizing Jesus09:37 “Blessed are thou”13:14 Dr Muhelstein share a story about a friend who is colorblind16:47 Learning through revelation22:02 Caves near Caesarea Philippi26:44 Jesus gives keys30:44 Peter's love of Jesus 34:57 Many are called, but few show up39:00 A Man for All Seasons42:15 Be not ashamed43:52 The Mount of Transfiguration50:29 Seeing things as they really are53:07 The Kirtland Temple58:01 Symmetry between the Mount of Transfiguration and the Kirtland Temple1:02:23 The Godhead bears witness of one another1:06:24 Jesus heals and helps our unbelief1:16:20 Elder Holland addresses faith and doubt1:17:36 Dr. Muhlestein shares his thoughts about God's love1:21:10  End of Part II–Dr. Kerry MuhlesteinShow Notes (English, French, Spanish, Portuguese): https://followhim.coFacebook: https://www.facebook.com/followhimpodcastInstagram: https://www.instagram.com/followhimpodcastYouTube: https://www.youtube.com/c/FollowHimOfficialChannelThanks to the followHIM team:Shannon Sorensen: Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesJamie Neilson: Social Media, Graphic DesignWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish Transcripts"Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com/products/let-zion-in-her-beauty-rise-piano

 Hey, y'all! Welcome to the Gary Church Podcast . . . from Gary Church, here in Wheaton, IL. We would love to have you worship with us! You may find more information about our next worship service at www.garychurch.org. This is the scripture and sermon from April 2, 2023- the 6th Sunday of Lent- Palm & Passion Sunday! Our scripture is read by Nancy Turner (00:05) the sermon is by Rev. Dr. Chris Pierson “Stirring Things Up” (04:17), and Rev. Brian Felker Jones reads the ending Passion Narrative (37:55). At Gary Church our mission is to make disciples of Jesus Christ for the transformation of the world!Psalm 118:1-2, 19-29Matthew 21:1-17 Revised Common Lectionary

John 19: 28-42 // Andrew JonesJesus lived a completely human life, but not just any human life. He lived a poor and oppressed life. He suffered rejection, ridicule and hatred. His best friends abandoned him. He was lied about, beaten and spat on until his death. He died a human death, but not just any human death. He died the most heinous and evil deaths any human could ever die. Jesus died that death for you. He did not have to die to prove he is God, but he does prove that. He did not have to die for the beauty, splendor and glory of a new creation, but he did that too. What Jesus could not have without dying, was you. Our sin, our rebellion, could only be solved by him. Jesus wants you, and me, to know that no matter how bad things get, no matter how much loss, grief and pain we can endure, Jesus can take the worst of it, and bring life out of it. From the foundation of the world, Jesus knew the cost of our sins, and he chose to pay it anyway.Sermon Notes: https://www.bible.com/events/49049017 Prayer Requests: https://ccefc.ccbchurch.com/goto/forms/2509/responses/new23.04.02

Season 4 - Episode 17 A Congregational Reading of the Passion Narrative according to Matthew

We hope your Lent has been a good one. This week we dive into the Passion Narrative of Matthew beginning with a quick view at the verses regarding Jesus in the desert. We pray you have a blessed rest of Lent as we prepare for Easter.

Welcome to episode 78 of Grasp the Bible.  In this episode, we continue our study in the Book of Mark, covering chapter 11:1-11.  The series is called “Get in, buckle up, and hold on!”  Today, we discuss: Preparation for the Entrance to Jerusalem (vv. 1-6) The Approach to Jerusalem as Messianic King (vv. 7-10) Entrance into the Temple Courts and Return to Bethany (v. 11)  Key takeaways: Mark's gospel has sometimes been called a Passion Narrative with an introduction because so much emphasis is placed on this final week of Jesus' life.  The first 2/3 of Mark's gospel spans 3 years.  The final 1/3 spans one week. For the first time, Jesus permits his followers to give a public demonstration in his honor. Jesus' entry into Jerusalem fulfilled the prophecy made by Zechariah hundreds of years earlier (Zech. 9:9). Tensions and expectations were at fever pitch as the people shouted, “Save us!” at Jesus' entry. The Messianic secret is over.  Jesus has taken intentional steps that reveal his status as the messianic King of the Jews.  Quotable: True peace can only be found through reconciliation and restoration.  True peace means a relationship with God and access to His presence. This is what Jesus came to bring.  Application: The implications for Jesus' messiahship today are profound. If Jesus is King, then his followers owe him total allegiance. For many people today, the Christian faith is a self-help program. If I put my faith in Jesus, what will he do for me? Christianity is fine if it meets my needs. Jesus' kingship reminds us that our lives are not our own: we were bought with a price.  To order a copy of the Endless Praise CD or download, featuring the SBC Worship Choir, click here.  Connect with us: Web site:  https://springbaptist.org Facebook:   https://www.facebook.com/SBCKleinCampus (Klein Campus) https://www.facebook.com/SpringBaptist (Spring Campus) Need us to pray for you?  Submit your prayer request to https://springbaptist.org/prayer/  If you haven't already done so, please leave us a rating and review in your podcast provider. 

Pastor Bryan continues with "The Passion Narrative" (Matthew 26:31-56) with a message titled "Disaster Assures Victory." This passage contains a subtle yet powerful message about dependency upon the Holy Spirit. If we hear and understand and faithfully respond, we will most certainly be blessed by our Father, through the Blood of His Son, with the Holy Spirit—which is really, frankly everything.

Pastor Bryan continues with "The Passion Narrative" (Matthew 26:31-56) with a message titled "Disaster Assures Victory." This passage contains a subtle yet powerful message about dependency upon the Holy Spirit. If we hear and understand and faithfully respond, we will most certainly be blessed by our Father, through the Blood of His Son, with the Holy Spirit—which is really, frankly everything.

Pastor Bryan preaches from Matthew 26:1-30 (the 'Passion Narrative') in a message titled "Flesh and Blood."

Pastor Bryan preaches from Matthew 26:1-30 (the 'Passion Narrative') in a message titled "Flesh and Blood."

1 Genesis 22:1-18 Psalm 22:1-21 Hebrews 10:1-25 John 18:1-19:42 (Passion Narrative)

Reading of Passion Narrative

The ancient church took up the practice of the adoration of the cross. Then added the singing of the Reproaches (Improperia), an ancient and haunting chant that the Church does on Good Friday. "My people, What have I done to you? How have I offended you? Answer me!" (Popule meus, quid feci tibi? Aut in quo contristavi te? Responde mihi.) Fr. Eric Nicolai helps us to prepare to live Good Friday in this meditation on the Cross, preached at Ernescliff College, on April 10, 2022. Music: "Ave Verum Corpus" by William Byrd (c.1539/40--1623) Public Domain. Thumbnail: Follower of Jan Mostaert, 1520 (National Gallery London). For more meditations, check my channel: https://www.youtube.com/c/EricNicolai/videos www.ernescliff.ca www.opusdei.ca

Today's Lectionary Service!!!! Come pray with us!!!! If you like what you hear buy me a coffee.

In this episode, we discuss the readings for Palm Sunday (Year C in the lectionary cycle): Isaiah 50:4-9a; Philippians 2:5-11; Psalm 31:9-16; Luke 22:14-23:56 or Luke 23:1-49 (in this podcast we do a reader's theater of the Passion Narrative according to Mark.We consider various ways to engage during Holy Week, discuss Isaiah 50 with respect to soul care practices of listening to others with one ear and the Lord with the other, and spend a good deal of time reflecting on the gifts of lament, suffering, and grief, in Scripture. We close with a reader's theater version of the Passion Narrative. Other notes:-We recommend writer Clarissa Moll as a kind and wise companion in grief and anticipate her forthcoming book Beyond the Darkness.-Scripts for Reader's Theater versions of the Passion NarrativeHoly Week Resources:-Fernando Ortega's Album The Crucifixion of Jesus-The Gospel of John film-The Gospel of Matthew film-Seems like there are some newer versions that we haven't yet seen but may be worth a look: The Gospel of Luke and others-The Chosen miniseriesWe'd love to hear from you - send us an email at: Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

One Lent, I looked everywhere for a Reader's Theater rendering of St. Matthew's Passion Narrative.  I was unsuccessful, so I wrote my own script, and in subsequent years, I reworked the script to follow the Passion Narrative found in St. Mark's and St. Luke's Gospels. You can download all the scripts here: https://www.prayersofthefaithful.org/readers-theater.htmlThe scripts are arrangements of the words of the English Standard Version Gospel accounts. The original script has four parts, preferably two female (Part 1. Part 2) and two male (Part 3. Part 4) readers.  This homespun recording was done during the pandemic on Aaron's phone (forgive the poor quality!) when I reworked the scripts into a  two-part version for St. Mark's narrative that could be easily performed by families or housemates. In all versions, the congregation plays the part of the crowd and can be prompted by the reader to join in the drama.  Also note that the congregation stands when the people come to Golgotha.If the division of parts is confusing, it may help to think of this as a fast-paced narrative, almost as though the different readers are stumbling over one another and cutting each other off to tell the story.  Our outro music is an original song by our friend Dcn. Jeremiah Webster, a poet and professor whose giftedness is rivaled by his humbleness. You can find his published works, including After So Many Fires, with a quick Google.

Pastor Todd McGehee completes our look into Matthew's Passion Narrative as we examine the closing of his gospel and what it means to make disciples.

Speaker: Rev. Phil Carder "A Pilgrimage of Passion," Mark 14-15 Note: Today's message includes the lengthy Passion Narrative from Mark's Gospel. It is a long tradition to hear this story at the beginning of Holy Week. After the reading, Pastor Phil shares a brief homily, which begins around the 20 minute mark.

The gospel of the Passion as performed by members of St' Peter's by-the-Sea Episcopal Church. Support this podcast

The service moves from the Hosannas celebrated in the morning to the solemn foreshadowing of the cross. The traditional singing of the Passion narrative forms the centerpiece of this service.For the text of the Passion Narrative, see the link below:libretto-of-passion-narrative-1.pdf (cathedralhamilton.ca)For the Order of Service, see the link below:032821-palm-sunday-evening-prayer.pdf (cathedralhamilton.ca)

Ryland Angel has been serving as our “virtual” tenor soloist since last August. He and our Director, Music Ministry, Ned Tipton, have known each other and performed frequently together for over thirty years, and initially met at the American Cathedral in Paris. Ryland has recorded the Passion Narrative from the Gospel according to St. Mark (Mark 14-16:8), set to an original chant. This monumental and deeply spiritual undertaking on Ryland's part was done for St. Mark's, and we are very grateful.

Next week we'll return to some faith re-building topics such as sin, grace, and ecumenism but before we enter into the story of Jesus's death and resurrection this Triduum, let's take a look at our own stories, the below-the-surface things that we and God are writing together in the story of our souls. Here are some resources I hope will help you to know and understand your own story, and some that will help you enter into the Passion story of Jesus: 1. Journal or meditation prompts: If I could write a title for the chapter of life I'm currently on, what would it be called? What do my early chapters have to say about my story? If I were writing my autobiography, what would it be called? At the heart of it, just between me and Jesus, what are illustrative words that describe my story? As I consider the Passion of Jesus, where do I see myself in His story? 2. Story of a Soul: the Autobiography of St. Therese of Lisieux 3. Biblical account from the book of Matthew: Jesus's passion, death, and resurrection 4. He Chose the Nails, by Max Lucado 5. Good Friday: The Meaning of the Cross, a video by Fr. Mike Schmitz and Ascension Presents 6. The Story and Character, pieces I've written in past years on how to find yourself in the Passion Narrative. 7. How He Loves Us, cover by Sarah Reeves 8. Receiving the Passion story through a different lens is a good way to find yourself in it. For me, Jesus Christ Superstar can always help me do just that. 9. I Am Because You Are, by Amanda Lindsey Cook

Why is it called Palm Sunday? Why did Jesus ride a donkey? Who was the young man who ran away naked when Jesus was arrested? In this episode, Pastor Ken and Kyle discuss these questions and more surrounding Holy Week as they look at the Palm Sunday gospel reading, John 12:12-19, and the Passion Narrative from Mark 14 and 15.

For additional notes and resources check out Douglas’ website.IdentityA common name in the Arab kingdoms of Nabatea and Palmyra. Possibly an Arab slave of Caiaphas?As assistant to the most powerful (Jewish) man in Israel, Malchus occupied a position of respect.Walked at the front of the guards, given his close connection to the high priest.Speculation: M. may have been Caiaphas' "ear" in Jerusalem. (C. would have had many enemies.)May have been the one with whom Judas had made the betrayal arrangements.His relative identified Peter as his attacker (John 18:26).About the attack Attacker and victim are unnamed except for in John's account.Peter have been put in danger if he'd been named as Malchus' assailant. Once Peter had been executed (64-68 AD), naming him would have been a non-issue.If John is the latest of the four gospels (as commonly presumed), then Malchus may have come to faith in Christ later in life.Peter may have been attacking a surrogate.Consider 2 Samuel 10:4 and Matthew 21:35.Malchus would have been more accessible (less heavily guarded) than Caiaphas.What is the significance of the right ear (detail in Luke's and John's accounts)?Insult? Maiming disqualified one for priesthood.Aiming for the head and missed? (Did M. move?)A left-handed attacker? Or was P. attacking from behind?Was M. zealous to see Jesus arrested?He may have mirrored the values of his master, or have been selected for his zealous qualities.See the references in Josephus and the Tosefta below.Jesus' actions demonstrate love for his enemies.ReferencesMark 14:42Matthew 26:51Luke 22:50John 18:10, 26Tosefta Menahath xiii.21 and Josephus Antiquities xx.88, 92: The high priest's servant was noted for his violence.ConclusionThe last person Jesus saved was the thief on the cross; the last person he healed was Malchus.Did M. become a Christian?If he was never converted (and there is no record in church history), then that shows that even a miracle won't cause someone to come to faith and be saved.If he did become a disciple, this would explain the mentioning of his name, then this would have been quite an addition to the gospel story, and esp. to the Passion Narrative.Lessons to learn:Pay attention to the details of the Bible. Even seemingly minor characters may have something to teach us."Put your sword away." Violence achieves nothing.Love your enemy.Accept God's will, drink the cup. Don't rely on human thinking or the arm of flesh to save yourself from the cross.

Donation: To make a donation to Father Catron's parish, St. Vincent de Paul's, please go here: https://www.stvincentdepaulchurch.com/online-giving. Book reference in show: https://www.tanbooks.com/dolorous-passion-of-our-lord-jesus-christ-from-the-visions-of-anne-catherine-emmerich-3449.html --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

This week for our talk, we heard a dramatised reading of the passion story according to Mark's gospel.

Cyndi and Aimee discuss Msgr. Charles Pope's Passion Sunday Homily as we celebrate Holy Week. Msgr. Pope's Homily can be found here -https://blog.adw.org/2020/04/see-what-the-end-shall-be-a-homily-for-palm-sunday-2/ Follow me on Twitter and Instagram @cyndimpeterson  Purchase Cyndi's book, Waiting for a Miracle: One Mother's Journey to Unshakable Faith on Amazon.com or where ever books are sold.  All questions and comments can be sent to TheCyndiPetersonShow@gmail.com

Today we meditate on the Cross of Jesus Christ through Matthew's gospel. This is a meditative reading of Matthew 26–27 (ESV) in 7 segments. We encourage you to pause the episode and spend some time in silence after each section to consider the Lord's love for you and the world. Our prayer is that you meet Christ, the Risen Lord, in this time. Also, we are taking some time to celebrate next week and won't release any episodes until next Friday. God bless your Easter celebration (to you Westerners) and your Holy Week (to our Eastern brothers and sisters)! Listen: Spotify | Apple | Podcast Page Get in touch: Leave us a voicemail! ‪(248) 792-8169‬ Email qcopodcast@gmail.com

We recommend you watch this one. Rev. Hoogeboom walks us through the Passion Narrative using "Jesus' Last Supper".

The Passion Narrative from John's Gospel is read by Rev Shalome McNeill-Cooper and the music is played by Pastor Jacob Molyneux --- Send in a voice message: https://anchor.fm/james-eaton-challinor/message

What is Easter all about anyways? Join us as we study the Passion Narrative and the great love God has for us and how we should live because of that.

Part 1 of the Easter series, "Suffering and Resurrection." We all love a good story. Good stories have the power to connect with us emotionally and to even transform our heart and perspective. But, above even the most inspiring fiction, it is the true story that typically has the greatest impact upon our existence and actions. Why? Because if the story is true, then perhaps it can also be true for us. This is the focus we must remind ourselves of when re-imagining the Easter story. The telling of Christ's death and resurrection is more than just something to touch our hearts or even our character. It tells of an event in time that will revolutionize everything we are...if we'll only believe the stories are true.

Palm Sunday of the Lord's PassionLectionary: 37/38 Reading 1MT 21:1-11 At the procession with palms - Gospel 35 Year A When Jesus and the disciples drew near Jerusalemand came to Bethphage on the Mount of Olives,Jesus sent two disciples, saying to them,“Go into the village opposite you,and immediately you will find an ass tethered,and a colt with her.Untie them and bring them here to me.And if anyone should say anything to you, reply,‘The master has need of them.’Then he will send them at once.”This happened so that what had been spoken through the prophetmight be fulfilled:Say to daughter Zion,“Behold, your king comes to you,meek and riding on an ass,and on a colt, the foal of a beast of burden.”The disciples went and did as Jesus had ordered them.They brought the ass and the colt and laid their cloaks over them,and he sat upon them.The very large crowd spread their cloaks on the road,while others cut branches from the treesand strewed them on the road.The crowds preceding him and those followingkept crying out and saying:“Hosanna to the Son of David;blessed is the he who comes in the name of the Lord;hosanna in the highest.”And when he entered Jerusalemthe whole city was shaken and asked, “Who is this?”And the crowds replied,“This is Jesus the prophet, from Nazareth in Galilee.” At The Mass  IS 50:4-7 The Lord GOD has given mea well-trained tongue,that I might know how to speak to the wearya word that will rouse them.Morning after morninghe opens my ear that I may hear;and I have not rebelled,have not turned back.I gave my back to those who beat me,my cheeks to those who plucked my beard;my face I did not shieldfrom buffets and spitting. The Lord GOD is my help,therefore I am not disgraced;I have set my face like flint,knowing that I shall not be put to shame. Responsorial Psalm PS 22:8-9, 17-18, 19-20, 23-24. R. (2a)  My God, my God, why have you abandoned me?All who see me scoff at me;they mock me with parted lips, they wag their heads:"He relied on the LORD; let him deliver him,let him rescue him, if he loves him."R. My God, my God, why have you abandoned me?Indeed, many dogs surround me,a pack of evildoers closes in upon me;They have pierced my hands and my feet;I can count all my bones.R. My God, my God, why have you abandoned me?They divide my garments among them,and for my vesture they cast lots.But you, O LORD, be not far from me;O my help, hasten to aid me.R. My God, my God, why have you abandoned me?I will proclaim your name to my brethren;in the midst of the assembly I will praise you:"You who fear the LORD, praise him;all you descendants of Jacob, give glory to him; revere him, all you descendants of Israel!"R. My God, my God, why have you abandoned me? Reading 2 PHIL 2:6-11 Christ Jesus, though he was in the form of God,did not regard equality with Godsomething to be grasped.Rather, he emptied himself,taking the form of a slave,coming in human likeness;and found human in appearance,he humbled himself,becoming obedient to the point of death,even death on a cross.Because of this, God greatly exalted himand bestowed on him the namewhich is above every name,that at the name of Jesusevery knee should bend,of those in heaven and on earth and under the earth,and every tongue confess thatJesus Christ is Lord,to the glory of God the Father.Verse Before The Gospel PHIL 2:8-9 Christ became obedient to the point of death,even death on a cross.because of this, God greatly exalted himand bestowed on him the name which is above every name. Gospel MT 26:14—27:66 OR 27:11-54 One of the Twelve, who was called Judas Iscariot,went to the chief priests and said,“What are you willing to give meif I hand him over to you?”They paid him thirty pieces of silver,and from that time on he looked for an opportunityto hand him over. On the first day of the Feast of Unleavened Bread,the disciples approached Jesus and said,“Where do you want us to preparefor you to eat the Passover?”He said,“Go into the city to a certain man and tell him,‘The teacher says, “My appointed time draws near;in your house I shall celebrate the Passover with my disciples.”’”The disciples then did as Jesus had ordered,and prepared the Passover. When it was evening,he reclined at table with the Twelve.And while they were eating, he said,“Amen, I say to you, one of you will betray me.”Deeply distressed at this,they began to say to him one after another,“Surely it is not I, Lord?”He said in reply,“He who has dipped his hand into the dish with meis the one who will betray me.The Son of Man indeed goes, as it is written of him,but woe to that man by whom the Son of Man is betrayed.It would be better for that man if he had never been born.”Then Judas, his betrayer, said in reply,“Surely it is not I, Rabbi?”He answered, “You have said so.” While they were eating,Jesus took bread, said the blessing,broke it, and giving it to his disciples said,“Take and eat; this is my body.”Then he took a cup, gave thanks, and gave it to them, saying,“Drink from it, all of you,for this is my blood of the covenant,which will be shed on behalf of manyfor the forgiveness of sins.I tell you, from now on I shall not drink this fruit of the vineuntil the day when I drink it with you newin the kingdom of my Father.”Then, after singing a hymn,they went out to the Mount of Olives. Then Jesus said to them,“This night all of you will have your faith in me shaken,for it is written:I will strike the shepherd,and the sheep of the flock will be dispersed;but after I have been raised up,I shall go before you to Galilee.”Peter said to him in reply,“Though all may have their faith in you shaken,mine will never be.”Jesus said to him,“Amen, I say to you,this very night before the cock crows,you will deny me three times.”Peter said to him,“Even though I should have to die with you,I will not deny you.”And all the disciples spoke likewise. Then Jesus came with them to a place called Gethsemane,and he said to his disciples,“Sit here while I go over there and pray.”He took along Peter and the two sons of Zebedee,and began to feel sorrow and distress.Then he said to them,“My soul is sorrowful even to death.Remain here and keep watch with me.”He advanced a little and fell prostrate in prayer, saying,“My Father, if it is possible,let this cup pass from me;yet, not as I will, but as you will.”When he returned to his disciples he found them asleep.He said to Peter,“So you could not keep watch with me for one hour?Watch and pray that you may not undergo the test.The spirit is willing, but the flesh is weak.”Withdrawing a second time, he prayed again,“My Father, if it is not possible that this cup passwithout my drinking it, your will be done!”Then he returned once more and found them asleep,for they could not keep their eyes open.He left them and withdrew again and prayed a third time,saying the same thing again.Then he returned to his disciples and said to them,“Are you still sleeping and taking your rest?Behold, the hour is at handwhen the Son of Man is to be handed over to sinners.Get up, let us go.Look, my betrayer is at hand.” While he was still speaking,Judas, one of the Twelve, arrived,accompanied by a large crowd, with swords and clubs,who had come from the chief priests and the eldersof the people.His betrayer had arranged a sign with them, saying,“The man I shall kiss is the one; arrest him.”Immediately he went over to Jesus and said,“Hail, Rabbi!” and he kissed him.Jesus answered him,“Friend, do what you have come for.”Then stepping forward they laid hands on Jesus and arrested him.And behold, one of those who accompanied Jesusput his hand to his sword, drew it,and struck the high priest’s servant, cutting off his ear.Then Jesus said to him,“Put your sword back into its sheath,for all who take the sword will perish by the sword.Do you think that I cannot call upon my Fatherand he will not provide me at this momentwith more than twelve legions of angels?But then how would the Scriptures be fulfilledwhich say that it must come to pass in this way?”At that hour Jesus said to the crowds,“Have you come out as against a robber,with swords and clubs to seize me?Day after day I sat teaching in the temple area,yet you did not arrest me.But all this has come to passthat the writings of the prophets may be fulfilled.”Then all the disciples left him and fled. Those who had arrested Jesus led him awayto Caiaphas the high priest,where the scribes and the elders were assembled.Peter was following him at a distanceas far as the high priest’s courtyard,and going inside he sat down with the servantsto see the outcome.The chief priests and the entire Sanhedrinkept trying to obtain false testimony against Jesusin order to put him to death,but they found none,though many false witnesses came forward.Finally two came forward who stated,“This man said, ‘I can destroy the temple of Godand within three days rebuild it.’”The high priest rose and addressed him,“Have you no answer?What are these men testifying against you?”But Jesus was silent.Then the high priest said to him,“I order you to tell us under oath before the living Godwhether you are the Christ, the Son of God.”Jesus said to him in reply,“You have said so.But I tell you:From now on you will see ‘the Son of Manseated at the right hand of the Power’and ‘coming on the clouds of heaven.’”Then the high priest tore his robes and said,“He has blasphemed!What further need have we of witnesses?You have now heard the blasphemy;what is your opinion?”They said in reply,“He deserves to die!”Then they spat in his face and struck him,while some slapped him, saying,“Prophesy for us, Christ: who is it that struck you?”Now Peter was sitting outside in the courtyard.One of the maids came over to him and said,“You too were with Jesus the Galilean.”But he denied it in front of everyone, saying,“I do not know what you are talking about!”As he went out to the gate, another girl saw himand said to those who were there,“This man was with Jesus the Nazorean.”Again he denied it with an oath,“I do not know the man!”A little later the bystanders came over and said to Peter,“Surely you too are one of them;even your speech gives you away.”At that he began to curse and to swear,“I do not know the man.”And immediately a cock crowed.Then Peter remembered the word that Jesus had spoken:“Before the cock crows you will deny me three times.”He went out and began to weep bitterly. When it was morning,all the chief priests and the elders of the peopletook counsel against Jesus to put him to death.They bound him, led him away,and handed him over to Pilate, the governor. Then Judas, his betrayer, seeing that Jesus had been condemned,deeply regretted what he had done.He returned the thirty pieces of silverto the chief priests and elders, saying,“I have sinned in betraying innocent blood.”They said,“What is that to us?Look to it yourself.”Flinging the money into the temple,he departed and went off and hanged himself.The chief priests gathered up the money, but said,“It is not lawful to deposit this in the temple treasury,for it is the price of blood.”After consultation, they used it to buy the potter’s fieldas a burial place for foreigners.That is why that field even today is called the Field of Blood.Then was fulfilled what had been said through Jeremiahthe prophet,And they took the thirty pieces of silver,the value of a man with a price on his head,a price set by some of the Israelites,and they paid it out for the potter’s fieldjust as the Lord had commanded me. Now Jesus stood before the governor, and he questioned him,“Are you the king of the Jews?”Jesus said, “You say so.”And when he was accused by the chief priests and elders,he made no answer.Then Pilate said to him,“Do you not hear how many things they are testifying against you?”But he did not answer him one word,so that the governor was greatly amazed. Now on the occasion of the feastthe governor was accustomed to release to the crowdone prisoner whom they wished.And at that time they had a notorious prisoner called Barabbas.So when they had assembled, Pilate said to them,“Which one do you want me to release to you,Barabbas, or Jesus called Christ?”For he knew that it was out of envythat they had handed him over.While he was still seated on the bench,his wife sent him a message,“Have nothing to do with that righteous man.I suffered much in a dream today because of him.”The chief priests and the elders persuaded the crowdsto ask for Barabbas but to destroy Jesus.The governor said to them in reply,“Which of the two do you want me to release to you?”They answered, "Barabbas!”Pilate said to them,“Then what shall I do with Jesus called Christ?”They all said,“Let him be crucified!”But he said,“Why? What evil has he done?”They only shouted the louder,“Let him be crucified!”When Pilate saw that he was not succeeding at all,but that a riot was breaking out instead,he took water and washed his hands in the sight of the crowd,saying, “I am innocent of this man’s blood.Look to it yourselves.”And the whole people said in reply,“His blood be upon us and upon our children.”Then he released Barabbas to them,but after he had Jesus scourged,he handed him over to be crucified. Then the soldiers of the governor took Jesus inside the praetoriumand gathered the whole cohort around him.They stripped off his clothesand threw a scarlet military cloak about him.Weaving a crown out of thorns, they placed it on his head,and a reed in his right hand.And kneeling before him, they mocked him, saying,“Hail, King of the Jews!”They spat upon him and took the reedand kept striking him on the head.And when they had mocked him,they stripped him of the cloak,dressed him in his own clothes,and led him off to crucify him. As they were going out, they met a Cyrenian named Simon;this man they pressed into serviceto carry his cross. And when they came to a place called Golgotha—which means Place of the Skull —,they gave Jesus wine to drink mixed with gall.But when he had tasted it, he refused to drink.After they had crucified him,they divided his garments by casting lots;then they sat down and kept watch over him there.And they placed over his head the written charge against him:This is Jesus, the King of the Jews.Two revolutionaries were crucified with him,one on his right and the other on his left.Those passing by reviled him, shaking their heads and saying,“You who would destroy the temple and rebuild it in three days,save yourself, if you are the Son of God,and come down from the cross!”Likewise the chief priests with the scribes and elders mocked him and said,“He saved others; he cannot save himself.So he is the king of Israel!Let him come down from the cross now,and we will believe in him.He trusted in God;let him deliver him now if he wants him.For he said, ‘I am the Son of God.’”The revolutionaries who were crucified with himalso kept abusing him in the same way. From noon onward, darkness came over the whole landuntil three in the afternoon.And about three o’clock Jesus cried out in a loud voice,“Eli, Eli, lema sabachthani?”which means, “My God, my God, why have you forsaken me?”Some of the bystanders who heard it said,“This one is calling for Elijah.”Immediately one of them ran to get a sponge;he soaked it in wine, and putting it on a reed,gave it to him to drink.But the rest said,“Wait, let us see if Elijah comes to save him.”But Jesus cried out again in a loud voice,and gave up his spirit. And behold, the veil of the sanctuarywas torn in two from top to bottom.The earth quaked, rocks were split, tombs were opened,and the bodies of many saints who had fallen asleep were raised.And coming forth from their tombs after his resurrection,they entered the holy city and appeared to many.The centurion and the men with him who were keeping watch over Jesusfeared greatly when they saw the earthquakeand all that was happening, and they said,“Truly, this was the Son of God!”There were many women there, looking on from a distance,who had followed Jesus from Galilee, ministering to him.Among them were Mary Magdalene and Mary the mother of James and Joseph,and the mother of the sons of Zebedee. When it was evening,there came a rich man from Arimathea named Joseph,who was himself a disciple of Jesus.He went to Pilate and asked for the body of Jesus;then Pilate ordered it to be handed over.Taking the body, Joseph wrapped it in clean linenand laid it in his new tomb that he had hewn in the rock.Then he rolled a huge stone across the entrance to the tomband departed.But Mary Magdalene and the other Maryremained sitting there, facing the tomb. The next day, the one following the day of preparation,the chief priests and the Phariseesgathered before Pilate and said,“Sir, we remember that this impostor while still alive said,‘After three days I will be raised up.’Give orders, then, that the grave be secured until the third day,lest his disciples come and steal him and say to the people,‘He has been raised from the dead.’This last imposture would be worse than the first.”Pilate said to them,“The guard is yours;go, secure it as best you can.”So they went and secured the tombby fixing a seal to the stone and setting the guard. or Jesus stood before the governor, Pontius Pilate, who questioned him,“Are you the king of the Jews?”Jesus said, “You say so.”And when he was accused by the chief priests and elders,he made no answer.Then Pilate said to him,“Do you not hear how many things they are testifying against you?”But he did not answer him one word,so that the governor was greatly amazed. Now on the occasion of the feastthe governor was accustomed to release to the crowdone prisoner whom they wished.And at that time they had a notorious prisoner called Barabbas.So when they had assembled, Pilate said to them,“Which one do you want me to release to you,Barabbas, or Jesus called Christ?”For he knew that it was out of envythat they had handed him over.While he was still seated on the bench,his wife sent him a message,“Have nothing to do with that righteous man.I suffered much in a dream today because of him.”The chief priests and the elders persuaded the crowdsto ask for Barabbas but to destroy Jesus.The governor said to them in reply,“Which of the two do you want me to release to you?”They answered, "Barabbas!”Pilate said to them,“Then what shall I do with Jesus called Christ?”They all said,“Let him be crucified!”But he said,“Why? What evil has he done?”They only shouted the louder,“Let him be crucified!”When Pilate saw that he was not succeeding at all,but that a riot was breaking out instead,he took water and washed his hands in the sight of the crowd,saying, “I am innocent of this man’s blood.Look to it yourselves.”And the whole people said in reply,“His blood be upon us and upon our children.”Then he released Barabbas to them,but after he had Jesus scourged,he handed him over to be crucified. Then the soldiers of the governor took Jesus inside the praetoriumand gathered the whole cohort around him.They stripped off his clothesand threw a scarlet military cloak about him.Weaving a crown out of thorns, they placed it on his head,and a reed in his right hand.And kneeling before him, they mocked him, saying,“Hail, King of the Jews!”They spat upon him and took the reedand kept striking him on the head.And when they had mocked him,they stripped him of the cloak,dressed him in his own clothes,and led him off to crucify him. As they were going out, they met a Cyrenian named Simon;this man they pressed into serviceto carry his cross. And when they came to a place called Golgotha— which means Place of the Skull —,they gave Jesus wine to drink mixed with gall.But when he had tasted it, he refused to drink.After they had crucified him,they divided his garments by casting lots;then they sat down and kept watch over him there.And they placed over his head the written charge against him:This is Jesus, the King of the Jews.Two revolutionaries were crucified with him,one on his right and the other on his left.Those passing by reviled him, shaking their heads and saying,“You who would destroy the temple and rebuild it in three days,save yourself, if you are the Son of God,and come down from the cross!”Likewise the chief priests with the scribes and elders mocked him and said,“He saved others; he cannot save himself.So he is the king of Israel!Let him come down from the cross now,and we will believe in him.He trusted in God;let him deliver him now if he wants him.For he said, ‘I am the Son of God.’”The revolutionaries who were crucified with himalso kept abusing him in the same way. From noon onward, darkness came over the whole landuntil three in the afternoon.And about three o’clock Jesus cried out in a loud voice,“Eli, Eli, lema sabachthani?”which means, “My God, my God, why have you forsaken me?”Some of the bystanders who heard it said,“This one is calling for Elijah.”Immediately one of them ran to get a sponge;he soaked it in wine, and putting it on a reed,gave it to him to drink.But the rest said,‘Wait, let us see if Elijah comes to save him.”But Jesus cried out again in a loud voice,and gave up his spirit. And behold, the veil of the sanctuarywas torn in two from top to bottom.The earth quaked, rocks were split, tombs were opened,and the bodies of many saints who had fallen asleep were raised.And coming forth from their tombs after his resurrection,they entered the holy city and appeared to many.The centurion and the men with him who were keeping watch over Jesusfeared greatly when they saw the earthquakeand all that was happening, and they said,“Truly, this was the Son of God!”

Special Thanks to all of our parishioners that contributed their voices in the making of this piece. Background music: Sergey Cheremisinov - The Healing https://sergeycheremisinov.bandcamp.com/

We look at four particular aspects of Matthew's Passion Narative: 1 - The Passion of Christ in the context of His establishment of The New and Eternal Covenant. 2 - A deeper dive into the words of Christ from the cross "my God my God, why have you forsaken me?" (Mt 27:46) 3 - The significance of the tearing of the temple veil. 4 - Matthew's mention that "tombs were opened, and the bodies of many saints who had fallen asleep were raised." (Mt 27:52)

Matthew 26: 14 - 27: 66

I preached this sermon on the heels of a really hard funeral for a lot of us the day before.  I had planned to end the service with Old Rugged Cross and when I looked out in the congregation so many people had tears in their eyes.  It has been a hard year for a lot of people and I think reading through this Passion Narrative has been oddly therapeutic as it has reminded us that grace is still present, even in the hard stuff. Have a safe and happy 4th of July holiday everyone! Enjoy ...  - Sarah

Hi friends!  I can't believe May begins this week!  I am not really sure where the week went. Even though it was the week after Easter and most of my friends were preaching Doubting Thomas, we were back in the Year of Mark this morning, actually beginning the Passion Narrative (which, yes, felt like 5 giant steps backwards considering we celebrated the resurrection last week, but also I am looking at it as a great way to get a resurrection do-over - ha!). This sermon reflects on The Year of Mark and then talks about the stories we are telling and reinforcing in our lives.  I think sometimes we are inclined to focus on the negative, but if we look there are really amazing and grace-filled things happening in our lives! Enjoy ... -Sarah

This reflection follows the dramatic reading of the passion narrative read on Palm Sunday and Good Friday. In this reflection, Father Ed asks three questions: Who am I in this story? Who do I want to be? What am I willing to do to become the person I want to be.

The Passion Narrative presented by members of St. George's Church, followed by a short homily. From the 8:45am service on Palm Sunday, 4/14/19.

The last five weeks Pastor Colleen has walked us through Mark 13 with her thorough and thoughtful studies. This Sunday we enter the Passion Narrative in Mark (chapters 14 and 15) with a beautiful story of an anonymous woman anointing Jesus at Bethany, bookended by Jerusalem authorities' enmity toward and Judas's betrayal of Jesus. The wasteful love shown at Bethany contrasts the hatred at Jerusalem, and simultaneously, the hatred at Jerusalem highlights the love demonstrated at Bethany to the fullest extent. Despite people's hasty criticism of her wasteful act, Jesus accepted and appreciated her unrestrained act of devotion in light of his impending death. In the action of each character--the Jerusalem hierarchy, the unnamed woman, people (disciples), and Judas--we see how each one measured Jesus' worth. Is Jesus worth our extravagant love, our everything? If Jesus is the truest and highest good in our lives, what in our lives should change?

The Beginning of the Passion Narrative, the Conspiracy against Jesus and his final dark days with his disciples are told.

Luci and Jordan discuss the transition to the Passion Narrative in Jesus' ministry in Luke. If you're enjoying expanding your ideas about Jesus, feminism, progressive Christianity, bad ass Bible ladies, the Episcopal Church, or anything else we've been talking about, get in contact! Blog: twofeministblog.com Email: twofeminists@gmail.com Patreon: www.patreon.com/2FAB Twitter: @twofeminists Pinterest: Two Feminist Annotate the Bible Facebook: @TwoFeministsAnnotatetheBible Theme: Hey, Nony! by nony zero

2016-03-20 by Pastor Jim Wilson and the community of Lord of Life Lutheran Church in Columbus, Ohio, where we proclaim God's extravagant grace, radical inclusion, and relentless compassion. Join us for worship at 8am, 9am, or 11:15am. http://www.AcceptingAll.com

20140331 Chapel, Passion Narrative Gospel Of Mark by Kingswood University

The Gospels are passion narratives with long introductions, dominated by Jesus' death and resurrection. On this Palm Sunday, as we near the climax of the Lenten season, we should examine four odd details in St. Mark's account of the Passion of Christ.

The fifth of the extended episodes of the NT Pod discusses the Passion Narrative in Mark's Gospel. It is 50 minutes long and is an edited version of a class given at Duke University as part of my course on the New Testament in the Dept of Religion in March 2010. NT Pod Extended Episode 5: Mark's Passion Narrative (mp3)NT Pod Extended Episode 5: Mark's Passion Narrative (mp3) (Alternative location)Class Handout (PDF)Key texts: Mark 14-16Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

The fifth of the extended episodes of the NT Pod discusses the Passion Narrative in Mark's Gospel. It is 50 minutes long and is an edited version of a class given at Duke University as part of my course on the New Testament in the Dept of Religion in March 2010. NT Pod Extended Episode 5: Mark's Passion Narrative (mp3)NT Pod Extended Episode 5: Mark's Passion Narrative (mp3) (Alternative location)Class Handout (PDF)Key texts: Mark 14-16Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

NT Pod 30 discusses the Passion Narrative in Mark's Gospel. It is the first of four back-to-back episodes on the Passion Narratives in the Gospels.It is thirteen and a half minutes long. Feel free to leave your comments below. NT Pod 30: The Passion of Jesus in Mark's Gospel (mp3)NT Pod 30: The Passion of Jesus in Mark's Gospel (mp3) (Alternative location)Key texts: Mark 14, Mark 15Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

NT Pod 33 is the fourth of our episodes on the Passion Narratives in the Gospels, all released this Passion Week of 2010. Its focus is the Fourth Gospel.It is thirteen and half minutes long. Feel free to leave your comments below. NT Pod 33: The Passion of Jesus in John's Gospel (mp3)NT Pod 33: The Passion of Jesus in John's Gospel (mp3) (Alternative location)Key texts: John 12, John 13, John 18, John 19, John 20, John 21.Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

NT Pod 32 discusses the Passion Narrative in Luke's Gospel. It is the third of the four back-to-back episodes on the Passion Narratives in the Gospels this week. It is thirteen and a half minutes long. Please feel free to leave your comments below. NT Pod 32: The Passion of Jesus in Luke's Gospel (mp3)NT Pod 32: The Passion of Jesus in Luke's Gospel (mp3) (Alternative location)Key texts: Luke 22, Luke 23, Luke 24.Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

NT Pod 30 discusses the Passion Narrative in Mark's Gospel. It is the first of four back-to-back episodes on the Passion Narratives in the Gospels.It is thirteen and a half minutes long. Feel free to leave your comments below. NT Pod 30: The Passion of Jesus in Mark's Gospel (mp3)NT Pod 30: The Passion of Jesus in Mark's Gospel (mp3) (Alternative location)Key texts: Mark 14, Mark 15Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

NT Pod 33 is the fourth of our episodes on the Passion Narratives in the Gospels, all released this Passion Week of 2010. Its focus is the Fourth Gospel.It is thirteen and half minutes long. Feel free to leave your comments below. NT Pod 33: The Passion of Jesus in John's Gospel (mp3)NT Pod 33: The Passion of Jesus in John's Gospel (mp3) (Alternative location)Key texts: John 12, John 13, John 18, John 19, John 20, John 21.Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

NT Pod 32 discusses the Passion Narrative in Luke's Gospel. It is the third of the four back-to-back episodes on the Passion Narratives in the Gospels this week. It is thirteen and a half minutes long. Please feel free to leave your comments below. NT Pod 32: The Passion of Jesus in Luke's Gospel (mp3)NT Pod 32: The Passion of Jesus in Luke's Gospel (mp3) (Alternative location)Key texts: Luke 22, Luke 23, Luke 24.Thanks to Ram2000, Me and You, for the opening theme, released under a Creative Commons agreement.

Click here to listen. The Passion Narrative shows different groups of people that Jesus encounters as he carries his cross. There is the crowd that sing, “Hosanna! Blessed is he who comes in the name of the Lord.” A few days later, they are shouting at the top of their lungs, “Crucify him. Crucify him!” There is […]

Christians are defined by their ability to identify with the steadfast goodness of Jesus through suffering and death, not by the human sinfulness of those who persecuted him. (The Passion Narrative)

Mark 14:1-16:20

Passion Narrative

Mark's Gospel: The baptism of Jesus and the power that followed. Hymns & Songs: "All Creatures of Our God and King" "Let Us Break Bread Together" "Who is this King?" "Blessed Assurance, Jesus Is Mine" Sermon Notes: Outline of Mark - The Gospel of Power (The First Gospel?) The Preparation for the Coming One (1:1-13) The Early Galilean Ministry (1:14-3:6) The Call and Training of the Disciples (3:7-8:26) The Road to Jerusalem (8:27-10:52) The Jerusalem Ministry (11:1-13:37) The Passion Narrative and the Mission of the Risen Lord (14:1-16:8) Mark 14:51; Acts 15:36; II Timothy 4:11

Mark's Gospel: The baptism of Jesus and the power that followed. Hymns & Songs: "All Creatures of Our God and King" "Let Us Break Bread Together" "Who is this King?" "Blessed Assurance, Jesus Is Mine" Sermon Notes: Outline of Mark - The Gospel of Power (The First Gospel?) The Preparation for the Coming One (1:1-13) The Early Galilean Ministry (1:14-3:6) The Call and Training of the Disciples (3:7-8:26) The Road to Jerusalem (8:27-10:52) The Jerusalem Ministry (11:1-13:37) The Passion Narrative and the Mission of the Risen Lord (14:1-16:8) Mark 14:51; Acts 15:36; II Timothy 4:11