Podcasts about sixth sunday

The Order for Morning Prayer, The Saturday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Evening Prayer, The Saturday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Morning Prayer, The Friday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Evening Prayer, The Friday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Morning Prayer, The Thursday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Evening Prayer, The Thursday of the Sixth Sunday after Trinity by Fr. Damien

Common Tables May 25, 2025 sermon. The Sixth Sunday of Easter - Galatians 1:13-17; 2:11-21 (CEB) // The Code You Live By w/Drew Willson

The Order for Evening Prayer, The Wednesday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Morning Prayer, The Wednesday of the Sixth Sunday after Trinity by Fr. Damien

Fight to Trust Genesis 18:20–33, Psalm 138, Colossians 2:6–15, Luke 11:1–13 The Sixth Sunday after Trinity Sunday, July 27, 2025 Scott Baker Church of the Redeemer, Nashville, TN www.Redeemer-Nashville.net

The Order for Morning Prayer, The Tuesday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Evening Prayer, The Tuesday of the Sixth Sunday after Trinity by Fr. Damien

On the Sixth Sunday of Easter, 2025, Father Blackburn explains one of the shorter seasons of the Liturgical Year, and how it is a call to prayer for all Christians.

The Order for Morning Prayer, The Monday of the Sixth Sunday after Trinity by Fr. Damien

The Order for Evening Prayer, The Monday of the Sixth Sunday after Trinity by Fr. Damien

Sermon delivered by Bp. Stephen Scarlett on Sunday, July 27, 2025.View Transcript:https://bit.ly/Sermon_2025-07-27_The-Sixth-Sunday-after-Trinity_Bp-Scarlett

Morning Prayer for Sunday, July 27, 2025 (The Seventh Sunday after Pentecost, or the Sixth Sunday after Trinity [Proper 12]; William Reed Huntington, Priest and Ecumenist, 1909).Psalm and Scripture readings (60-day Psalter):Psalm 661 Samuel 162 Corinthians 10⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

The guys dive into private confession, and why being “righteous” might not mean what you think it does.   Sixth Sunday after Trinity, Matthew 5:17–26

The sermon from the Sixth Sunday after Trinity by Pastor Atkinson.

The Order for Evening Prayer, The Sixth Sunday after Trinity by Fr. Damien

The Order for Morning Prayer, The Sixth Sunday after Trinity by Fr. Damien

How can I be more righteousness than the Pharisees? Is Jesus just making the 10 commandments harder?Exodus 20:1–17; Romans 6:1–11; Matthew 5:17–266th Sixth Sunday after Trinity

Pastor Bender - presiding pastor

A Sermon for the Sixth Sunday after Trinity St. Matthew 5:20-26 by William Klock In last Sunday's Gospel we were with Jesus and Peter in that fishing boat as Jesus preached to the crowd on the shore.  I said that I had a pretty good ides the sorts of things Jesus was preaching, because both Matthew and Luke preserve versions of his favourite sermon about the kingdom.  Today's Gospel gives us a snippet of Matthew's version of that sermon.  In Matthew 5:20 Jesus says to the gathered crowd, “I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.”  In the words leading up to this, Jesus was preparing the people to hear this.  He talks about being the salt of the earth and the light of the world and a city set on hill and a light held high on a lampstand for everyone to see.  “That's how you must shine your light in front of people!” he says, “Then they'll see what wonderful things you do, and they'll give glory to your father in heaven.”  Do your works, does you the way you live make people take notice and give glory to God?  That's a tough one, isn't it?  And then, just in case people might be thinking that Jesus came to do away with the law and the prophets: “Don't suppose that I came to destroy the law or the prophets,” Jesus said, “I didn't come to destroy them.  I came to fulfil them!  I'm telling you the truth: until heaven and earth disappear—and since that won't happen this just means never—not one stroke, not one dot, is going to disappear from the law until it's all come true.  So anyone who relaxes a single one of these commandments, even the little ones, and teaches that to people, will be called least in the kingdom of heaven.  And anyone who does them and teaches them will be called great in the kingdom of heaven.”  And this is where Jesus says those words, “Yes, let me tell you: unless your righteousness exceeds that of the scribes and Pharisees, you will never get into the kingdom of heaven.”   Because Jesus was doing and saying so many things that a lot of people thought weren't right, I suspect some people thought that Jesus was teaching an easier way to the kingdom.  The Pharisees were mad because he didn't seem to keep the law with the same zeal that they thought everyone should, but I suspect there were others who thought Jesus was offering them a way to God without all the spiritual rigor and rules.  Just this week I found myself talking to someone who had left an orthodox, biblical church a few years ago and is now worshipping at a United Church.  The reason: “They aren't so strict.  They let people be themselves.  They aren't so bound to the Bible.”  In other words: The United Church offers a way to God that you can follow on your own terms.  I suspect some people thought Jesus was doing a sort of First Century Jewish version of that.  And so Jesus makes it clear that this is not the case.  No, just the opposite in fact.  Not even the Pharisees with all their zeal for torah, not even they meet the standard.  Later in the sermon he'll go on to talk about the wide and narrow way that will lead Israel to destruction and the narrow gate that few can find and the narrow and difficult way beyond that leads to the kingdom.  No, Jesus hasn't come to relax the standard.  Not at all. But before we can go on we need to ask a couple of questions.  When Jesus talks about “righteousness”, what does he mean?  Well, for the Jews “righteousness” was bound up with torah, with the law and with God's covenant.  A righteous person was someone who was faithful to God and to the covenant and that meant, fundamentally, that he was faithful in living the law that God had given his people. The name “Pharisee” means “separated one”.  That's what Israel was supposed to be.  The Lord had delivered Israel from slavery in Egypt to be his people and he gave them a law, he gave them torah, as a way of life that would separate them and that would make them distinct from every other people on earth.  When the nations looked at Israel they were supposed to be moved to give glory to God.  But for most of their history, the Israelites didn't do a very good job of being that separate and distinct people.  They were selective in their obedience.  They worshipped idols.  And so just as he cast Adam and Eve out of the garden and out of his holy presence, the Lord cast out Israel and sent her in exile to Babylon.  Righteousness means “covenant faithfulness” and if Israel wasn't going to be faithful to the covenant, then in order to be faithful himself to the covenant, the Lord would have enact the covenant curses that he promised would befall his people if they didn't keep their end of the covenant—if they were unrighteous. As I've said before fairly recently, the Pharisees knew all of this.  More than that, they believed that the exile was, after a fashion, still ongoing.  Because Israel was still ruled by pagans and because the Lord's presence had never returned to the temple.  They desperately wanted an end to Roman rule and even more than that, they prayed for the Lord's return.  But that wasn't going to happen as long as Israel was still unfaithful—still lacking in righteousness.  So the Pharisees decided to set an example.  They weren't just going to obey the law as best they could; they were going to live their whole lives as if they were priests in the temple.  They wouldn't just keep themselves from sin.  They'd keep themselves ritually pure at all times.  They were ready for the Lord to return.  If only they could get everyone in Israel just as ready!  But not everyone in Israel was as interested in righteousness as they were.  There were a lot of people who just weren't as serious about God's law as they were.  But worse were the compromisers—the Jews who gradually assimilated to the pagan ways of the Greeks and Romans and the people who willingly and knowingly became traitors to the covenant: tax collectors and sinners. Think of it this way: The Pharisees saw themselves in the midst of a culture war.  And they knew it wasn't the first time Israel had faced a culture war.  And so their heroes were the righteous men of Israel's past culture wars.  One of those heroes was Phinehas, one of Aaron's grandsons.  In the book of Numbers we read how Balak, the King of Moab, had hired a prophet to curse the Israelites.  But the prophet, Balaam couldn't do it.  Every time he opened his mouth to curse the Israelites, the Lord caused blessings to spill out.  So Balak, instead, sent a bunch of beautiful Moabite women to infiltrate the Israelite camp and to entice the men of Israel to worship the Canaanite god Baal with them.  Isreal's first culture war.  The men were enticed into sexual immorality and then into idolatry—those two always go hand-in-hand.  But Phinehas, came upon one of the Israelite men in flagrante delicto with one of these women.  Filled with holy zeal, Phinehas grabbed a spear and ran them both through together.  That was the end of Israel's first culture war and Phinehas became a hero for his righteous zeal. But much more recently, the Pharisees looked back on the heroes of the Maccabean Revolt—about 160 years before.  In those days Judah was ruled by Greeks.  And the Greeks just sort of thought that because their culture was so superior to everyone else's, everyone would just assimilate given the chance.  Think of Gus in My Big Fat Greek Wedding.  “There are two kinds of people: Greeks and everyone who wish they was Greek.”  But no matter how many temples or gymnasiums the Greeks built, the Jews wouldn't assimilate.  Antiochus IV Epiphanes had enough of it and finally outlawed the law.  If you circumcised your son, you and he would be executed.  He defiled the Lord's altar by sacrificing a pig on it.  In Second Maccabees we read a horrific story of seven brothers and their mother who were tortured and gruesomely martyred when they refused to eat pork.  Jews were forced to offer sacrifices to Zeus.  Mattathias Maccabeus was watching as one Jewish man caved into that pressure.  The writer of First Maccabees tells us how Mattathias burned with zeal for the law, just like Phinehas had.  He ran forward and killed the man at the altar, then turned and killed the King's soldier.  That would kick off a revolt against the pagan Greeks.  But the Maccabean revolutionaries didn't just go after their foreign rulers; like Mattathias they went after compromising Jews as well. They were the inspiration for the Pharisees.  The Pharisees didn't have that kind of power.  They couldn't force anyone to keep the law or to keep it better.  But they had the same kind of zeal.  They desperately wanted, they prayed for the Lord to return to Zion to destroy the Romans and all the other unrighteous pagans—and all the compromisers like the tax collectors and sinners in Israel, too. And—getting back to Jesus peaching on the hillside—and Jesus now says that even that kind of zeal, that kind of righteousness isn't enough to get folks into the kingdom.  In other words, to the people who were coming to Jesus thinking he was making it easier—kind of like some modern liberal spirituality that you can shape to your own liking—Jesus says, “No.  I didn't come to make it easier.”  But then he condemns even the Pharisees.  They were the most righteous people around and even they weren't going to make the cut.  So what now?  Imagine all the people holding their breath to hear what Jesus is going to say next.  They really, really want to know.  Before he ever started preaching, they'd seen him doing all the Messiah things: casting out demons, healing the sick and the blind and the deaf.  They knew without a doubt that the God of Israel was somehow acting in and through Jesus, so they had to think that when he preached, he preached with authority and he spoke for God.  He's got their attention now.  Now they want to know what it means to be more righteous than even the Pharisees. So Jesus goes on and says, “You have heard it said to the people of old, ‘You shall not murder'; and anyone who commits murder shall be liable to judgement.  But I say to you that everyone who is angry with his brother shall be liable to judgement; anyone who insults his brother with foul and abusive language will be liable to the lawcourt; and anyone who says, ‘You fool,' will be liable to the fires of Gehenna.”   And Jesus keeps going on like this.  If we skip down to 5:27—picking up just were today's Gospel ends—Jesus says something similar about adultery.  “You have heard it said, ‘You shall not commit adultery.'  But I say to you: everyone who gazes at a woman in order to lust after her has already committed adultery with her in his heart.”  On and on.  Divorce falls in Jesus sites too: Divorce is wrong.  Marriage is a life-long covenant.  Tell the truth, he says, and you won't need to make oaths for people to believe you.  The law commanded justice and put limits on retaliation, but Jesus says, “Don't resist evil with violence”, “turn the other cheek”.  “When someone wants to sue you and take your shirt, let him have your coat, too.  When someone forces you to go one mile, go a second one with him.”  And in verse 43 Jesus puts a cherry on top of all this.  They knew that the law was about loving your neighbour, but then they got the idea that the only people who were their neighbours were their fellow Jews.  Love your neighbours, yes, but hate your enemies—people like the Romans, the tax collectors, and the sinners who openly rejected God's law and covenant.  Love your neighbours.  Pray for God to smite your enemies.  And Jesus says, “No!  I tell you: love your enemies!  Pray for people who persecute you!”  Why?  “So that you may be sons [and daughters] of your Father in heaven.”   Do you want to have a share in the kingdom?  Do you want to be a child of the Father?  Do you want to know how to have a righteousness—a covenant faithfulness—greater than even the Pharisees?  Do want people to glorify God when they see how you live?  Then love the way that God loves.  That's what righteousness has always been about: it's been about a people that conforms to the heart of God.  Righteousness is about sinlessness, but it goes deeper than that and that's what the Pharisees and so many others in Israel had forgotten even though it was there all along: “Hear, O Israel, the Lord our God is one Lord.  And you shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbour as yourself.” Brothers and Sisters, this is what kingdom people look like in a culture war.  They love the way God loves.  This is the narrow gate, this is the difficult path that leads to the kingdom and life with God.  It's hard.  All we have to do is look around us.  Things haven't changed much since Jesus preached this two thousand years ago.  We're in the middle of a war ourselves and it seems like Christians are prone to the same two failures.  There's a ditch on either side of the road.  You fall into the ditch on this side when you give in and compromise.  Whether it's the Judeans who went along with the Greeks, leaving their sons uncircumcised, eating pork, and making offerings to Zeus or the Christians today who give up and buy into the pagan world's notion that love is whatever you make it, anything goes, and we can all live and fellowship with God on our own terms.  Brothers and Sisters, compromise with a godless and anti-gospel culture isn't the way.  Jesus didn't come to make it easier to get into the kingdom, but there are a lot of people and churches today who think that the answer to the culture and to dwindling interest in the gospel is to lower the bar and to make it easier to think of yourself as a Christian.  Appealing to the cultural moment might get you a few followers in the short term, but it will land you in the outer darkness, weeping and gnashing your teeth just as surely as the opposite error will. The opposite error—the ditch on the other side of the road—is Phariseeism.  And that happens when we forget that the gospel wins not through violence and force but when Christians love the way that God loves.  Brothers and Sisters, no amount of compelling, force, violence, or political power will ever move the heart of an unbeliever to give glory to God because of what they see in us.  But in the midst of a culture war it's very easy for God's people to think that seizing the reigns of power is the answer.  We'll do anything, compromise just about anything, team up with just about anyone no matter how ungodly they are, to get our hands on that power.  And we can do it all with a zealousness like that of Phinehas or Mattathias that feels so right.  We try to meld Caesar and Jesus together, forgetting that Caesars bloody and violent way is the opposite of the gospel, which conquers through love.  You can't trust in Jesus and at the same trust in horses and chariots.  You can't trust in Jesus and at the same time trust in political power.  Jesus demands our allegiance and our trust—all of it and without compromise.  And it's when we give him that full allegiance that we have the loving heart of God.  It's when we're willing to follow Jesus as we turn the other cheek, as we give both our shirt and our coat, as we go the extra mile, even as we go to our own deaths, it's then that world takes notice and give glory to God.  That's how the gospel captivates hearts and transforms the world. Brothers and Sisters, that's the narrow gate and the difficult path.  Don't give up on righteousness when the going gets tough.  And never forget that law is ultimately about loving God and loving our neighbours—everyone—the way God loves them—enough to give his own son.  Love them as God does—even your worst enemy—even to point of sacrifice.  That's how God once captivated your heart and it's how he will captivate theirs. Jesus stresses just how important this is.  Going back to the end of our Gospel in Matthew 5:23 he says, “So, if you are coming to the altar with your gift and there you remember that your brother has a grievance against you, leave your gift right there in front of the altar, and go first and be reconciled to your brother.  Then come back and offer your gift.”   We probably miss the significance of this.  To go to the temple in Jerusalem to make an offering to God was the peak of righteousness, of covenant faithfulness.  This took precedence over everything else.  No one.  No. one.  Would go to Jerusalem.  And remember, Jesus is preaching in Galilee, a three day's journey from Jerusalem.  No one would trek all that way, carrying their animal for sacrifice or buying one at an exorbitant price at the temple, wait their turn, and then standing there with the priest ready to make the sacrifice, suddenly realise they needed to go all the way back home to make something right with a brother or a sister.  Yes, I think Jesus is using a bit of hyperbole here, but he wants to drive his point home, because this is how people—especially the Pharisees thought.  If you were doing it for God, nothing else mattered.  Think of the priest and the Levite in Jesus' parable, leaving a man for dead on the side of the road lest they become ritually impure.  For all their talk of loving God, they'd forgotten just how much God loves us and they'd failed to live it out.  That's why they grumbled when Jesus ate with tax collectors and sinners.  They'd forgotten that all of heaven rejoices over a sinner who repents. No, says Jesus.  Never think that you're honouring God if, at the same time, you're failing to love your neighbour the way God loves him.  Never think you're doing God's work if, at the same time, you've compromised his call to faith and to faithfulness.  Never think you're building the kingdom if, at the same time, you're compromising its principles.  Instead, stop what you're doing and make things right.  Go back and love your neighbour.  Reconcile and make things right with him.  Remember that you serve the God who gave his son out of love in order to reconcile sinful you to himself.  Have that kind of love in your heart and let it shape every thing you do. Brothers and Sisters, every Sunday we recite those words of Jesus: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like unto it, You shall love your neighbour as yourself. On these two commandments hang all the Law and the Prophets.”  Don't just mindlessly say those words.  Be shaped by them.  Love God and love your neighbour with everything you've got and then you will have that righteousness greater even than that of the scribes and the Pharisees. Let's pray: O God, you have prepared for those who love you such good things as surpass our understanding: Pour into our hearts such love towards you, that we, loving you above all things, may obtain your promises, which exceed all that we can desire; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Morning Prayer and the Lord's Supper (The Sixth Sunday after Trinity A.D. 2025) from Trinity Anglican Church (Connersville, IN)

Morning Prayer and the Lord's Supper (The Sixth Sunday after Trinity A.D. 2025) from Trinity Anglican Church (Connersville, IN)

Scriptures: Genesis 18:20–33 | Psalm 138 | Colossians 2:6–15 | Luke 11:1–13 | by Kevin Whitfield. Hosted on Acast. See acast.com/privacy for more information.

And God spoke all these words, saying,“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.“You shall have no other gods before me. “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments.“You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes his name in vain.“Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.“Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you.“You shall not murder.“You shall not commit adultery.“You shall not steal.“You shall not bear false witness against your neighbor.“You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor's.”(English Standard Version)

Evening Prayer for Saturday, July 26, 2025 (Eve of The Seventh Sunday after Pentecost, or the Sixth Sunday after Trinity [Proper 12]; The Parents of the Virgin Mary).Psalm and Scripture readings (60-day Psalter):Psalm 69:19-38Nehemiah 4John 3:22-36⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Pr. Ben Ball of St. Paul Lutheran-Hamel, IL The post Looking Forward to Sunday Morning (One Year Lectionary): Sixth Sunday after Trinity – Pr. Ben Ball, 7/24/25 (2051) first appeared on Issues, Etc..

Sixth Sunday after Pentecost | Rev. Danny Bryant | Amos 8:1-12 | Psalm 52 | Colossians 1:15-28 | Luke 10:38-42 | July 20th, 2025 | St. Mary of Bethany Parish (Nashville, TN)  Note: There is a brief, 20-second gap early in the recording where the audio is dropped before returning.

The Rev. Will Compton gives a sermon for the Sixth Sunday after Pentecost.

Sermon from the Sixth Sunday of Pentecost.

The Sixth Sunday after Pentecost July 20, 2025 St. John's, Lafayette Square Washington, DC Release date: 22 July 2025

Sermon preached by Matt Tebbe at The Table's worship service on July 20, 2025 (Sixth Sunday after Pentecost)

Lead Pastor Ashley Mathews preaches from the Gospel of Luke on the Sixth Sunday after Pentecost.

Two pastors thinking out loud about the upcoming Gospel reading. This episode is devoted to the Gospel reading for the Sixth Sunday after Trinity, Matthew 5:17–26 ----more---- Host: Fr. Jason Braaten Regular Guest: Fr. Dave Petersen ----more---- Become a Patron! You can subscribe to the Journal here: https://www.gottesdienst.org/subscribe/ You can read the Gottesblog here: https://www.gottesdienst.org/gottesblog/ You can support Gottesdienst here: https://www.gottesdienst.org/make-a-donation/ As always, we, at The Gottesdienst Crowd, would be honored if you would Subscribe, Rate, and Review. Thanks for listening and thanks for your support. 

The Sixth Sunday after Pentecost ORISON: God be in my head – Doug Fullington (b. 1969) PSALM 91 – Plainsong, Tone IV.4 OFFICE HYMN: Te lucis ante terminum (Before the ending of the day) – Plainsong; harm. Orlando di Lasso (1532-1594) NUNC DIMITTIS – Plainsong, Tone III.6 ANTHEM: Let us now laud – William Mundy […]

Given on the Sixth Sunday after Pentecost, 2025.

A sermon by the Rev. Canon Ashley Carr on the Sixth Sunday after Pentecost (July 20, 2025) at the Episcopal Cathedral of St. Philip, Atlanta 

June 20, 2025 - The Sixth Sunday after Pentecost - Fr. Christopher Yoder by All Souls' Episcopal Church

Morning Prayer for Sunday, July 20, 2025 (The Sixth Sunday after Pentecost, or the Fifth Sunday after Trinity [Proper 11]; Margaret of Antioch, Martyr, 4th c.).Psalm and Scripture readings (60-day Psalter):Psalm 501 Samuel 112 Corinthians 2:12-3:18⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

The good news about God's hospitality. A sermon for the Sixth Sunday after Pentecost on Luke 10:38-42 by the Rev. Justin Morgan.

Listen to the sermon from the Rev. Ryan Fleenor on July 20, 2025, the Sixth Sunday of Pentecost, part of our Summer Sermons Series on "The Prophets: Messengers of Justice and Hope." For more sermons and information on Saint Luke's, a welcoming Episcopal parish in Darien, CT, visit www.saintlukesdarien.org.

Sixth Sunday after Pentecost; Sermon based on Genesis 18:1-10 and Luke 10:38-42. Preached at The First Presbyterian Church of Brooklyn (https://linktr.ee/firstchurchbrooklyn). Podcast subscription is available at https://cutt.ly/fpcb-sermons or Apple Podcasts (https://apple.co/4ccZPt6), Spotify, Ama....This item belongs to: audio/first-church-brooklyn-sermons.This item has files of the following types: Archive BitTorrent, Columbia Peaks, Item Tile, Metadata, PNG, Spectrogram, VBR MP3

Evening Prayer for Saturday, July 19, 2025 (Eve of The Sixth Sunday after Pentecost, or the Fifth Sunday after Trinity [Proper 11]; Gregory, Bishop of Nyssa and Teacher of the Faith, 396).Psalm and Scripture readings (60-day Psalter):Psalm 49Ezra 72 Timothy 2⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Jacob and Aaron dive into the readings for the Sixth Sunday after Pentecost, which are Genesis 18:1-10a, Colossians 1:15-28, and Luke 10:38-42.

Sixth Sunday of the apostles

Sixth Sunday of the apostles