Podcasts about Supper

Dr Clark continues the series on the Lord's Supper, Nourish and Sustain. This series explores what the Supper is, why it was instituted, how it has been understood in the history of the church, what Scripture says, how we should understand it, and practice it. The Lord's Supper is one of the two sacraments instituted by our Lord Jesus Christ. A sacrament is a sign and seal of Holy Spirit-given benefits. Where baptism is the sign and seal of initiation into Christ-confessing covenant community, the Lord's Supper is the sign and seal of renewal and personal appropriation of the benefits promised in the covenant of grace. Tragically, since the mid-ninth century at least, holy communion, which is intended to bring Christ's people together, has often been a source of division. Perhaps worse, however, for much of the last one hundred fifty years, the Supper has been much neglected among evangelicals. In this episode, Dr. Clark begins discussing John Calvin's teaching on the Lord's Supper by giving a survey of his life and works. This episode of the Heidelcast is sponsored by the Heidelberg Reformation Association. You love the Heidelcast and the Heidelblog. You share it with friends, with members of your church, and others but have you stopped to think what would happen if it all disappeared? The truth is that we depend on your support. If you don't make the coffer clink, the HRA will simply sink. Won't you help us keep it going? The HRA is a 501(c)(3) non-profit organization. All your gifts are tax deductible. Use the donate link on this page or mail a check to Heidelberg Reformation Association, 1637 E Valley Parkway #391, Escondido CA 92027. All the Episodes of the Heidelcast Heidelcast Series: To Nourish and Sustain Subscribe To the Heidelcast Browse the Heidelshop! On Twitter @Heidelcast How To Support Heidelmedia: use the donate button below Subscribe in Apple Podcast Subscribe directly via RSS New Way To Call The Heidelphone: Voice Memo On Your Phone Text the Heidelcast any time at (760) 618–1563. The Heidelcast is available everywhere podcasts are found including Apple Podcasts and Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES Heidelblog Resources The HB Media Archive The Ecumenical Creeds The Reformed Confessions Heidelberg Catechism (1563) The Heidelberg Catechism: A Historical, Theological, & Pastoral Commentary (Bellingham, WA: Lexham Press, 2025) Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008). What Must A Christian Believe? Why I Am A Christian Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

In the Table Talk series, Josh, Curt, and Zach discuss the Lord's Supper.

NOTE: For Ad-Free Episodes, 100+hrs of Bonus Content and More - Visit our Patreon at https://www.patreon.com/thewheelweavespodcastFind us on our Instagram, Twitter, YouTube & Website, and join the conversation on Discord!In this episode Dani and Brett discuss Chapters 56 and 57 of Towers of Midnight!We would like to thank and welcome Jason Weigel, Scott Coleman, and Steffen Lydvo to The Wheel Weaves Patreon Team!! Thank you so much for your support!!We would like to acknowledge and thank our Executive Producers Brandy and Aaron Kirkwood, Sean McGuire, Janes, LightBlindedFool, Green Man, Margaret, Big C, Bennett Williamson, Hannah Green, Noralia, Geof Searles, Erik Reed, Greysin Ishara, Ashlee Bradley, Helena Jacobsen, Matthew Mendoza, Cyndi, Daniel Moore, Patrick Wallbankk and Sims!The Wheel Weaves is hosted and edited by Dani and Brett, produced by Dani and Brett with Passionsocks, Cody Fouts, Benjamin, Jamie Young, Magen, Jared Berg, Rikky Morrisette, Adam, Mozyme, Michelle Forbes, MKM, Antoine Benoit, Lawrence Bradley, Colby T, Gabby Young, Ricat, Zane Sciacca, Matrix, Matt Truss, The Albatross, Bratimus Prime, Sarah Creech, Saverio Bartolini, Sims, Chris G., and Mag621; with music by Audionautix.Check out our partner - the Spoiler-Free Wiki - Spliki.com - Your main first time reader, Spoiler-Free WoT information source!Don't forget to leave us that 5 star review if you enjoy the show for a chance to win exclusive merchandise!Check out https://www.thewheelweavespodcast.com for everything The Wheel Weaves!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-wheel-weaves-podcast-a-wheel-of-time-podcast--5482260/support.

The topic this time is evangelical sacramentalism courtesy of a good short article by Gillis Harp, a retired professor of history at Grove City College. With Dr. Harp, the co-hosts, Korey Maas (Lutheran), Miles Smith (Anglican), and D. G. Hart (Presbyterian) talk about the recent elevation of the sacraments among Protestants, whether this is a function of Protestants trying to retrieve the church fathers or re-enchant worship services, and the relationship between preaching and the Lord's Supper.  Spoiler alert: readers may be surprised to hear an Anglican (Dr. Harp) defend a high view of preaching.  Listeners may want to consult Luther's Small Catechism, the Thirty-Nine Articles, and the Shorter Catechism on the Lord's Supper to see the language used to describe the benefits of the sacrament.  

Oppose The Opposition | എതിർപ്പുകളെ എതിർക്കുക | Malayalam Christian Message | Br. Damien Antony | Morning Glory Podcast - 1646 | 01 July 2025

2025 Jun 22 SUN: THE BODY AND BLOOD OF CHRIST S Gn 14: 18-20/ Ps 110: 1. 2. 3. 4/ 1 Cor 11: 23-26/ Optional Sequence Lauda, Sion/ Lk 9: 11b-17 This solemnity of the Most Holy Body and Blood of Christ was instituted in the 13th century. There were people at that time who said, "There needs to be a celebration of the Holy Eucharist which is apart from Holy Thursday." Apparently they had the idea that celebrating the Eucharist on Holy Thursday, the day it was instituted, made things too somber because Jesus' betrayal and arrest and condemnation and crucifixion immediately followed.  Well, I don't think that we can separate the mystery of the Holy Eucharist from those events because Jesus was instituting the Eucharist so that, as Saint Paul says today, we can proclaim the death of the Lord until he comes again. So we have from Saint Paul this most ancient account of what the earliest Christians did right away after the resurrection and after Pentecost, after the Pentecost event: they gathered together to celebrate the Lord's Supper.  We also have today this very brief passage from the book of Genesis. There is a concept in Scripture study and it's called typology. In other words, when we examine the Old Testament we can discover things that seem to point to persons and things that happen in the New Testament; and probably the strongest example of typology is Melchizedek. We have to think about this figure who very quickly appears and then just as quickly disappears. He is described as the King of Salem or Jerusalem, so he can [also] be understood as king of righteousness.* That's what we get out of Melchizedek or from the name of Salem, Jerusalem, a king of peace, Shalom. He is described as the king of Salem or Jerusalem and this is more than a thousand years before David claimed Jerusalem as his city. We don't know the origins of Melchizedek and we don't know where he goes after this incident recorded for us in the 14th chapter of Genesis; and he offers bread and wine. So this is a very powerful image of Jesus himself, king of righteousness, king of peace, eternal high priest. These are the many things that we find in Melchizedek which point to Jesus himself.  So then we come to the Gospel, and I believe that every one of us is always conscious of our need for food such that we will not wander out somewhere where we can't eat or drink. But this is exactly what the people following Jesus did, and I think that this is an indication to us that the people who were following Jesus were well aware of a hunger that went much deeper than the hunger for physical food. They considered all the woes and griefs of their life and they said, "I am in fact hungry for something deeper. I am hungry for my life to make sense and especially for interactions among people to make sense." And so we have this incident recorded. This is actually one of many in the four gospels of Jesus multiplying food. And we see that it is saying, "Yes, we have the deepest needs and hungers of them all. We hunger for life to make sense, for our relationships to make sense, and we find the fullness of sense, of peace, and of love." As Jesus says, "I will not simply feed you with loaves and fishes. I will feed you with myself." *The "tzedek" of his name refers to righteousness.

The sacrament of the Eucharist has many different names, and "each name evokes certain aspects of it." Fr. Mike explains the meaning behind this sacrament's various titles, including; thanksgiving to God, the Lord's Supper, Breaking of Bread, the Holy Sacrifice, Holy Mass, and others. All the names of this sacrament ultimately remind us that the Eucharist is both a noun and a verb. It is the Son's great sacrifice to the Father and Jesus Christ himself. Today's readings are Catechism paragraphs 1328-1332. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

In this special Family Sunday message, we walk through the core truths of the Christian faith in a way that kids, teens, and adults can all understand. Why are we Christians? Because it's true—not just because it feels good or our parents are. We explore the meaning of salvation, the importance of baptism, the purpose of the Lord's Supper, and what it really means to follow Jesus.With interactive illustrations (like a jumping contest and “Follow the Leader”), this message brings the gospel to life for all ages. Whether you're a parent, a kid, or someone still figuring out what you believe, this episode lays down the foundation of our faith in Jesus.6.29.25

You Can Swim Against The Tide | ഒഴുക്കിനെതിരെ നീന്തുക | Malayalam Christian Message | Br. Damien Antony | Morning Glory Podcast - 1645 | 30 Jun 2025

Dr Clark continues the series on the Lord's Supper, Nourish and Sustain. This series explores what the Supper is, why it was instituted, how it has been understood in the history of the church, what Scripture says, how we should understand it, and practice it. The Lord's Supper is one of the two sacraments instituted by our Lord Jesus Christ. A sacrament is a sign and seal of Holy Spirit-given benefits. Where baptism is the sign and seal of initiation into Christ-confessing covenant community, the Lord's Supper is the sign and seal of renewal and personal appropriation of the benefits promised in the covenant of grace. Tragically, since the mid-ninth century at least, holy communion, which is intended to bring Christ's people together, has often been a source of division. Perhaps worse, however, for much of the last one hundred fifty years, the Supper has been much neglected among evangelicals. In this episode, Dr. Clark discusses Peter Martyr Vermigli's Teaching on the Lord's Supper. This episode of the Heidelcast is sponsored by the Heidelberg Reformation Association. You love the Heidelcast and the Heidelblog. You share it with friends, with members of your church, and others but have you stopped to think what would happen if it all disappeared? The truth is that we depend on your support. If you don't make the coffer clink, the HRA will simply sink. Won't you help us keep it going? The HRA is a 501(c)(3) non-profit organization. All your gifts are tax deductible. Use the donate link on this page or mail a check to Heidelberg Reformation Association, 1637 E Valley Parkway #391, Escondido CA 92027. All the Episodes of the Heidelcast Heidelcast Series: To Nourish and Sustain Subscribe To the Heidelcast Browse the Heidelshop! On Twitter @Heidelcast How To Support Heidelmedia: use the donate button below Subscribe in Apple Podcast Subscribe directly via RSS New Way To Call The Heidelphone: Voice Memo On Your Phone Text the Heidelcast any time at (760) 618–1563. The Heidelcast is available everywhere podcasts are found including Apple Podcasts and Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES Heidelblog Resources The HB Media Archive The Ecumenical Creeds The Reformed Confessions Heidelberg Catechism (1563) The Heidelberg Catechism: A Historical, Theological, & Pastoral Commentary (Bellingham, WA: Lexham Press, 2025) Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008). What Must A Christian Believe? Why I Am A Christian Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

In “To Communion,” Jerry Jones takes us to the upper room and back through the pages of Scripture to rediscover the powerful meaning behind the Lord's Supper. Far more than a weekly ritual, communion becomes a moment of deep remembrance, personal examination, and redemptive celebration.

A Sermon for the Second Sunday after Trinity 1 John 3:13-24 & St. Luke 14:16-24 by William Klock Another town.  Another Sabbath.  And Jesus found himself in the synagogue reading the scriptures.  He'd spent the last few days doing the usual Messiah things: healing the sick, casting out demons, proclaiming good news to the poor, calling the people to repentance because God's kingdom was coming.  Some people loved it.  Others hated it.  If Jesus was the Messiah, he sure was doing it all wrong.  St. Luke says some of the Pharisees were determined to trap him.  They lurked everywhere he went, waiting for him to do or to say just the wrong thing that would get him into trouble.  “See!  See!” they want to shout to the crowds.  “He's a fake!”  If they were really lucky, maybe Jesus would do something downright arrestable and he'd end up in jail.  So far, no such luck. One of the leading Pharisees in this town invited him to lunch after the synagogue service.  If nothing else, it would look good to have this popular rabbi in his house, but maybe he'd get lucky.  Maybe he'd catch Jesus breaking the law red-handed.  And lo and behold as Jesus arrived at this Pharisees' house, he met a man whose limbs were swollen with dropsy.  I doubt he was invited.  The rabbis taught that dropsy was the Lord's punishment for secret sexual sins.  But in those days, doors were open, people came and went from banquets.  The poor and needy would show up looking for handouts.  On any other day, this Pharisee might have shooed away the man with dropsy, but not today.  It was a perfect opportunity to see what Jesus would do.  It was a given that Jesus healed the sick—but would he do his messianic doctoring on the Sabbath? But instead of letting himself be put on the spot, Jesus—as he so often did—flips the tables.  He takes one look at the afflicted man, then turns to the Pharisee and his torah-expert friends and puts them on the spot.  “Is it lawful to heal on the sabbath or not?” he asked.  They really should have seen that coming.  Now, no matter what they said, they'd condemn themselves.  And so while they stood there looking awkward, Jesus healed the man with dropsy and sent him away.  And then he turned back to the Pharisees and to the lawyers and said, “Suppose one of you has a son—or an ox—that falls in a well.  Are you going to tell me you won't pull him out straightaway even on the sabbath day?”  And, of course, they just looked at him.  They had nothing to say that wouldn't condemn them.  Because if their son or their ox fell in a well, even on the sabbath, of course they'd pull him out. It was hard to hear.  The Pharisees were right about a lot of things. They knew that Israel was supposed to be a bubble of God's light in the middle of a dark world.  They were the people who lived with the living God in their midst.  They were his people, graciously chosen, delivered from bondage, and made holy for just this task: to be light in the darkness.  The Pharisees were zealous for the law because they were grateful for God's grace.  Not all of the people in Israel were as faithful as the Pharisees.  The Pharisees tried to live their lives—even the little things—as if they were in the temple, in the presence of God.  They saw themselves as walking manifestations of God's light and of his kingdom—walking bubbles of what the world is supposed to be like.  And Jesus just exposed them, because as much as they were right on a lot of things, they'd forgotten the most important thing.  The law was about more than do this and don't to that.  It was about loving God and loving neighbour.  It was about showing others the same grace, the same lovingkindness that God had shown to them.  They knew this deep down, but somehow, through the generations, they'd forgotten.  Instead of being a light to lighten those lost in the dark, they were being light to shame and condemn those lost in the dark—and that's not light at all. At this point Jesus had already spoiled the party, so he just kept going.  Luke tells us in 14:7 that Jesus noticed how each guest claimed the best seat he could, so he told them that God's people should, instead, be humble.  “If you go to a wedding and just assume you can sit in the seat of honour, the host is going to tell you to move so the real guest of honour can sit there and you'll look like a fool in front of everyone.  No.  Instead, be humble.  Take the lowliest seat and let your host offer you a better place.” They were starting to figure out what Jesus was getting at.  He said, “Everyone who pushes himself forward will be humbled, and everyone who humbles himself will be honoured.”  They knew this wasn't just about banquets.  Jesus was saying that the way these leaders of Israel were behaving at banquets had become representative of how they thought of themselves in relation to God and to each other.  They acted like God had chosen them because they were special when it was really the other way around: They were special because God had chosen them.  They knew better—just like we do.  They knew God chose Israel because he is gracious.  But they didn't act like it. So Jesus says: If you truly want to represent God and his kingdom, stop thinking so loftily of yourselves, stop avoiding the people who aren't like you and who don't share your status, and start throwing banquets for the crippled, the lame, and the blind.  Rejoice when sinners repent.  Rejoice when God saves the lost.  That's what God has done for you, after all—you've just forgotten. Everyone could feel the tension in the room growing and that's when some poor, clueless soul shouted out, “A blessing on everyone who eats bread in the kingdom of God.”  Maybe he'd totally missed point.  Maybe he was just trying to defuse the situation.  Blessed, indeed, is everyone who will eat bread in the kingdom of God, but who will be there.  That was Jesus' point.  These people were sure they'd be there, but in so many ways the way they acted and the way they saw themselves said otherwise.  They weren't the walking bubbles of the kingdom they thought they were.  For all their holiness, they were really more like walking bubbles of darkness. So in response, Jesus told them another parable.  This is our Gospel today beginning at Luke 14:16. Jesus said, “Once a man made a great dinner, and invited lots of guests.  When the time for the meal arrived, he sent his servants to say to the guests, ‘Come now.  Everything is ready!'  But the whole lot of them began to make excuses.  The first said, ‘I've just bought a field, and I really have to go and see it. Please accept my apologies.'  Another one said, ‘I've just bought five yoke of oxen, and I've got to go and test them out.  Please accept my apologies.'  And another said, ‘I've just got married, so naturally I can't come.'  So the servant went back and told his master all this. As they sat eating what was probably a simple sabbath lunch prepared the day before, Jesus brings to mind an elaborate and expensive feast—the sort of thing that took days to prepare and that cost so much that the man throwing the part would send out invitation months in advance.  And the guests responded, “Yes, we'll be there!” and he made preparations.  So much wine and so much fruit.  So much meat and so much bread.  He arranged for musicians and dancers and other entertainers.  He got his house ready.  He sent his servants around to remind everyone.  And then the day of, he put on his finest clothes, threw open his doors—and no one came.  So he sent his servant out to find out what was up with his guests.  And they all had excuses.  This one bought a field sight unseen and had to go have a look at it.  This one bought a bunch of oxen and just had to try them out.  Another just got married.  Obviously his honeymoon was more important than this man's great feast. Imagine all the effort and expense that this man invested.  It was a huge deal for him.  But no one else cared.  No one else valued all that he had done for them.  Imagine how you'd feel if no one came to your wedding banquet after they all returned their RSVP cards saying they'd be there.  Jesus says the man was understandably angry, but he wasn't going to let all his expense and preparations go to waste. ‘Go out quickly,' he said to his servant.  ‘Go into the streets and lanes of the town and bring in here the poor, the crippled, the lame, and the blind.'  ‘Alright, Master,' the servant said, ‘I've done that—but there's still room.'  ‘Well then,' said the master to the servant, ‘go out to the highways and the hedges and make them come in, so that my house may be full!  Let me tell you this: none of those people who were invited will get to taste my dinner.' If his rich friends won't come, he'll invite the poor.  Notice that his servant literally has to bring, to compel them to come to the banquet.  Imagine what the poor people in the town thought at the invitation.  Imagine what the blind beggar sleeping in a ditch thought when this rich man's servant pulled him up and dragged him into a fancy house full of fancy food.  They would have thought it was a joke, at least until they actually got there.  That's why the servant had to compel them to come, because they knew how these things worked.  They didn't belong.  But the rich man brought them in.  He brought them all in.  And they had the time of their lives—and, I think, so did he. Now, Luke doesn't tell us how the Pharisees responded.  In the next verse he jumps to a completely different time and place.  But we know.  We know that this just made them angrier and more hostile to Jesus—not every last one of them, but most of them.  Eventually they'd be angry enough that they'd conspire to have Jesus arrested.  But why did the things that Jesus did and said at that sabbath lunch make them so angry? So remember that the Jews, and especially the Pharisees, were waiting for the Lord's return.  The prophets had talked about that day in terms of a great banquet and this banquet idea then became a common image of the coming Day of the Lord.  Israel's God would return to judge and to cast down the nations (and the unfaithful within Israel—like the tax collectors and the sinner with dropsy) and then he'd throw a great feast for his beloved people.  The closest things they had to describe it was their entry into the promised land, the land of milk and honey, and the prosperous days of King David.  It would be like that, only a thousand times more so.  When Jesus told a story of a man preparing a great feast, everyone listening knew he was talking about the Lord and how he would come to deliver his people and set everything to rights and usher in the age to come—the age when they would feast in his presence.  And now Jesus explains that he's come to throw open the doors to God's great banquet.  This is what Israel has been waiting for all these years.  And yet Jesus rebukes them.  This isn't the first time the Lord has extended his invitation.  For centuries he had called to his people through the prophets, but they had refused to hear the prophets and had even killed some of them.  The Pharisees knew that and they were committed to making sure they didn't do the same thing.  Except that's exactly what they were doing.  This time God has spared no expense.  His people had rejected and killed the prophets.  This time he's sent his own son, who humbled himself to be born in their flesh.  He's travelled through Galilee and Judea, calling everyone to the banquet, but like the people in the parable, they all have excuses. And those excuses.  One man says that he's bought five yoke of oxen sight-unseen and has to check them over.  Another has bought a field sight-unseen and needs to go have a look at it.  The third just got married and has obligations to his new bride.  All three of these excuses have echoes that go back to the law in Deuteronomy.  A man who had built a new house, but hadn't dedicated it yet; a man who had bought a field, but hadn't enjoyed its produce; and a newly married man were all legitimately excused from going off to war.  And now these guests twist those laws as excuses to reject their host's banquet.  But this is what Israel had done with the law: twisting it into something it was never meant to be.  And it's that twisting of the law that was particularly exemplified by the Pharisees.  Jesus didn't meet their expectations of the Messiah.  His banquets included too many sinners, unclean people, and outsiders.  Those were the people that the Pharisees, with their hyper-holiness, left exposed.  The Messiah was supposed to come and feast with people like them, while raining down fire and brimstone on all those unholy people.  And so they scowled as Jesus forgave sins and welcomed home the prodigals.  The Pharisees had gutted the torah of its loving heart and that was profoundly exemplified by their angry glares as Jesus healed a sick man on the sabbath.  There could be no better way to celebrate the sabbath than to dance and sing and glorify God for his lovingkindness, but instead they tisked-tisked and frowned and gave Jesus disapproving how-dare-you scowls.  The angels rejoiced in heaven to see God's mighty works—but here on earth the people most expecting it, the people most longing for it, frowned and disapproved because God didn't do his mighty works according to what they thought the rules were.  That was their attitude towards Jesus' entire messianic ministry.  The banquet had come, but now they wanted nothing to do with it.  And so Jesus warns them: I'm going to take my invitation to the unclean and to the sick and to the poor—and even to the gentiles—and having rejected me, you will have no share in God's new creation.  If I were to let you in, you'd only mess it up—because you don't know what love is. The parable was a warning.  Matthew records it too, and I expect he was thinking of his people, most of whom continued to rejected Jesus even as their judgement day was so close.  But think of Luke.  He was one of those gentiles.  He was one of those poor men, sleeping in a ditch while the rich man prepared his banquet.  Maybe he didn't even know the banquet was going to happen.  He saw the caterers coming and going, wondered what it was all about, but he never expected to be there.  He'd never received an invitation, but more importantly, he wasn't even the right sort of person.  He was a gentile—uncircumcised and unclean.  Jews didn't associate with his sort.  And then the rich man's servant came, woke him up with a kick, and said, “Hey!  My master's thrown a banquet and no one came, so now he's inviting you to know his goodness.”  For Luke, that servant seems likely to have been the Apostle Paul.  And Paul gave Luke a firm gospel shove into the banquet.  And before he knew it Luke was dancing and singing and praising and glorify the God of Israel—the God of those weird, annoying Jews—and this God was like none of the gods he'd ever known.  This God was good and loving and most of all faithful.  And even though Luke, as a gentile, had no right to be at the banquet, he was welcomed in because when he heard about this Jesus, this Messiah who had died and risen from the dead, and he believed and he was caught up in God's great redemptive act of new creation. In fact, this unexpected and undeserved invitation to the banquet so transformed Luke that before too long he joined Paul as they set sail for Europe as gospel heralds—to proclaim to the lordship of Jesus.  A few years later he would join Paul on another missionary journey.  And about ten years after they'd left Troas that first time, Luke would journey with Paul on his final voyage, the one that took him to Rome to appeal his case before Caesar.  And not only was Luke, with Paul, singing the glories of Jesus and the God of Israel through Greece and on to Rome, he also talked to those who had met Jesus and he recorded their stories and wrote his gospel and then followed it up with the book of Acts.  Luke learned profoundly what grace is.  He knew profoundly the love of God.  Because even though he was a foreigner, through Jesus, the God of Israel had made him a son and even poured his own Spirit into him—including Luke in promises he had no natural right to be part of. Brothers and Sisters, Luke is us.  Like Paul hauling him out of the ditch and sending him into the banquet, the Lord's servants have come to us, proclaiming the good news about Jesus, hauling each of us out of our own ditch, giving us a gospel kick in the pants, and (with the Spirit's help) propelling us into God's great banquet.  We need a reminder of this, because we're prone to taking our place before the Lord for granted.  The Pharisees had their way of taking their family status for granted and we have our ways, but however we do it, it always seems to stem from forgetting that whether Jew or gentile, whether we were born into the family or whether we came later, we forget that it is by the gracious lovingkindness of God—who gave his son to die so that we who were his enemies can be here as his sons and daughters.  And when we forget the lovingkindness of God, we tend to become unloving ourselves—just like the Pharisees. Remember how Paul rebuked the Corinthians saying that they could have all sorts of spiritual gifts, but without love, they were might as well just be clanging cymbals?  Well, here's how John puts that same sentiment in today's Epistle—form the third chapter of his first letter: We know that we have passed from death to life, because we love the family.  Anyone who does not love abides in death.  Everyone who hates his brother or sister is a murderer, and you know that no murderer has the life of the coming age abiding in him.  This is how we know love: [Jesus] laid down his life for us.  And we too ought to lay down our lives for our brothers and sisters.  Anyone who has the means of life in this world, and sees a brother or sister in need, and closes his heart against them—how can God's love be abiding in him?  Children, let us not love in word or in speech, but in deed and in truth. (1 John 3:14-18) Does God's love abide in us?  I think that all too often, we come to the banquet, to the Lord's Table.  We eat the bread and we drink the wine, but we've forgotten the amazing sacrifice of love in which we participate here.  We take the Lord's feast for granted.  Or maybe we eat it for the wrong reasons.  But we find some kind of assurance here, the Table reminds us that we belong to God and to his family, but then we go out into the world—or maybe we even interact with our brothers and sisters here—and instead of being bubbles of gospel light in the darkness, instead of being bubbles of God's future here in the present, we're darkness.  We call ourselves God's sons and daughters, we follow the rules, but there's no love.  We eat the Lord's bread and we drink the Lord's wine and we should be reminded of God's great provision for us, of his great blessings, but we ignore the needy.  Here we're reminded that in Jesus and because of his death on our behalf, we've been given life and have a share in God's new creation, but too often we keep it to ourselves instead of taking it to the highways and hedges.  Here we have the means of life, the gospel, the good news about Jesus, crucified and risen.  We know the gracious lovingkindness of God.  We don't belong here, but he's invited us anyway.  He's forgiven our sins and filled us with his Spirit and given us a promise of new creation.  And we go out to a world in need, people suffering physically and people dying spiritually, and we close our hearts against them. So, Brothers and Sisters, come the Lord's Table this morning and be reminded that in Jesus, God has humbled himself and given his life for our sake.  This is the defining act of love.  But don't just remember.  The Lord's Supper is more than an intellectual exercise.  As we eat the Lord's bread and drink his wine, we participate in that great act of love ourselves.  So be shaped, be transformed by the love of God made manifest at the cross.  Every time you come to the Table and participate in God's perfect love, let it define you more and more.  Abide in God's love and, more and more, let God's love abide in you, that you might truly be a gospel light in the darkness. Let us pray: Father, you delight to show mercy to sinners and you graciously sent your Son to suffer the punishment we deserve.  We have received your grace and have been given new life.  Remind us to set aside all thoughts of self-righteousness.  Give us opportunities now to share your gracious love with others—with each other and with the world, that everyone we encounter may be transformed by your gospel.  We ask this through Jesus Christ our Lord.  Amen.

Series: Lord's Supper CommentsService: Sun AMType: SermonSpeaker: Scott Rutenkroger

Morning Prayer and the Lord's Supper (Saint Peter's Day 2025) from Trinity Anglican Church (Connersville, IN)

Morning Prayer and the Lord's Supper (Saint Peter's Day 2025) from Trinity Anglican Church (Connersville, IN)

God's Cheque Book | ദൈവത്തിൻ്റെ ചെക്ക് ബുക്ക് | Malayalam Bible Study On Philippians : Part - 36 | Br. Damien Antony | Morning Glory Podcast - 1644 | 28 Jun 2025

Today,we're continuing to meditate and look atthe scene of Jesus in the garden of Gethsemane with His disciples. Remember, Heleft eight of them somewhere—we're not sure where—but took three of them,Peter, James, and John, a little further. Then immediately He told them inverse 40, “Pray that you enter not into temptation.” Now Matthew'sGospel tells us that He also said to them at that time, “Stay here and watchwith Me.” And then He went a little further and fell on His face andprayed.  Weknow that Jesus, when He prayed the first time, said, “Not My will, but Thywill be done,” to the Father, He came back and found the disciples sleeping.Jesus is praying and He asked them to pray. He needs the comfort and assurancethat the disciples are there with Him during His time of trial—His time oflaying down His life, of accepting the cup of sins of the entire humanity. Heneeds that support in prayer. If Jesus needed support in prayer, how much moredo we need support in prayer? Now,these three disciples, instead of praying, all fall asleep. Luke also tells us inverse 45, that He came after He prayed the last time and found them sleepingfrom sorrow. They're overwhelmed with sorrow. Jesus, as He shared the cup ofthe Lord's Supper with them had been telling them, “I'm going to die. This isMy flesh, this is My blood,” and reminded them that the Lamb had to die, and thatHe was the Lamb who was going to die. They're overwhelmed with sorrow. Theyexpected Him to set up His Kingdom, and He's talking about dying. That's why Jesustold them in John 14:1, “Let not your heart be troubled. You believe in God,believe also in Me.” Jesus saw the trouble in their hearts, the sorrowthat's overwhelming them. But now, instead of praying, they're sleeping becauseof sorrow.  Twoof the Gospels tells us that their eyes were heavy with sleep (Matthew 26:43;Mark 14:40). They were also overwhelmed with just physical tiredness. Andthat's a bad place for us to get into—where we're emotionally, physically,mentally, and spiritually worn out to the point that we cannot pray. The secondtime when He came and found them sleeping, He said to them, “Watch andpray.” In Matthew 26:41, we read that Jesus also said, “that you enternot into temptation. The spirit is willing, but the flesh is weak.” RememberPeter's declaration just minutes earlier? “If I have to die with You, I willnot deny You.” (Matthew 26:35). Okay—the spirit is willing. Especially whenwe go to church on Sunday morning and hear the message or the Sunday schoollesson, and we get around God's people, we feel strengthened. We feel strong.And we leave saying, “Man, I'm going to serve Jesus this week. I'm going tolive for Him. I'm not going to go back to those old habits and sins that takeme away from Him, keep me from praying, and keep me from getting up andspending time in the Word with the Lord in the morning.” Andyet, as willing as the spirit is on Sunday, Monday morning comes, and the fleshis weak. Or when the trial and the time of temptation comes—my friend, theflesh is weak. It's weaker than we ever imagined. Peter didn't know himself aswell as he thought he did. And neither do we.  Fromthis experience, Peter later writes in 1 Peter 5:8, “Be sober, be vigilant;your adversary the devil goes about like a roaring lion.” I'm convinced thedevil was out to kill Jesus there in the Garden of Gethsemane—to keep Him fromthe cross. I mean, the bastions of hell surrounded Jesus as He goes to thecross (Psalm 22:12-13). But Jesus is prepared, He prays three times. He praysand yields in obedience to the will of the Father. The disciples? What are theydoing? Sleeping.So,when the moment of temptation comes, what happens with Peter and the disciples?They all forsake Him and flee. Jesus stands strong, yields Himself as a Lambgoing to the slaughter, and goes with the soldiers to be crucified.

Register your feedback here. Always good to hear from you!The last few years I've been detailing the books that have impacted me the most while putting the podcast together. Here's the "thinkiest" books I've read of late.Check out Hal on YouTube at https://www.youtube.com/@halhammons9705Hal Hammons serves as preacher and shepherd for the Lakewoods Drive church of Christ in Georgetown, Texas. He is the host of the Citizen of Heaven podcast. You are encouraged to seek him and the Lakewoods Drive church through Facebook and other social media. Lakewoods Drive is an autonomous group of Christians dedicated to praising God, teaching the gospel to all who will hear, training Christians in righteousness, and serving our God and one another faithfully. We believe the Bible is God's word, that Jesus died on the cross for our sins, that heaven is our home, and that we have work to do here while we wait. Regular topics of discussion and conversation include: Christians, Jesus, obedience, faith, grace, baptism, New Testament, Old Testament, authority, gospel, fellowship, justice, mercy, faithfulness, forgiveness, Twenty Pages a Week, Bible reading, heaven, hell, virtues, character, denominations, submission, service, character, COVID-19, assembly, Lord's Supper, online, social media, YouTube, Facebook.

Are You Satisfied In Your Life? | നിങ്ങൾ ജീവിതത്തിൽ തൃപ്തൻ ആണോ? | Malayalam Bible Study On Philippians : Part - 35 | Br. Damien Antony | Morning Glory Podcast - 1643 | 27 Jun 2025

Study 27-Luke 22:1-46 Joys and Sorrows In this chapter Jesus is a source of great strength and joy to his disciples as they gather to eat the Passover together. At the same time betrayal, misunderstanding and desertion surround him. Read Luke 22:1–6. Question 1: If ‘Satan entered Judas’ how responsible was Judas for what he did? When is it permissible for us to say ‘Satan entered somebody? To answer the second part of the question first:it is very doubtful whether we should ever say this. Judas was fully responsible as he eventually recognised; Matt 27:3, 4 says ‘When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty silver coins to the chief priests and the elders. I have sinned, he said, for I have betrayed innocent blood. What is that to us? They replied. That's your responsibility. There is an interesting and important parallel in Isaiah 10 where we read:“Woe to the Assyrian, the rod of my (the Lord’s) anger, in whose hand is the club of my wrath! I send him against a godless nation (that is Israel), I dispatch him against a people who anger me, to seize loot and snatch plunder, and to trample them down like mud in the streets.” But this is not what he (Assyria) intends, this is not what he has in mind; his purpose is to destroy, to put an end to many nations. When the Lord has finished all his work against Mount Zion and Jerusalem, he will say, I will punish the king of Assyria for the wilful pride of his heart and the haughty look in his eyes. For he says:'By the strength of my hand I have done this, and by my wisdom, because I have understanding.’ So we see in that passage it is true both that the Lord in his sovereign power used Assyria to punish Israel and the Assyrians were completely responsible for what they did. Here Judas was completely responsible for what he did even if in so doing he fulfilled the greater purposes of the Lord. That may not agree with our logic but that kind of both God’s sovereignty and man’s responsibility at the same time is the common teaching of the word of God. As with the arrangements for the triumphal entry it seems likely that Jesus had pre-arranged the hire or loan of the room. We read Luke 22:7–23. Question 2: Luke is not interested in the detailed arrangements for the meal, which must have included things like the sacrifice of a lamb in the temple. What is he interested in? Can you think of any reason for that? He is only interested in the human aspects of the story, the depth of fellowship it showed and the inauguration of the Lord’s Supper. He draws attention to the way this celebration was repeated in the very early church in his account in Acts. He expected the church to follow the main points of what Jesus did down through the centuries. Question 3: What is the intended symbolism of the bread and the cup? What are the intended symbolisms in the way the elements must have been handled? How many of these symbolisms are lost the way your fellowship do it? Bread was the common essential of life in those days. It was nothing special that Jesus used. The loaf had to be forcibly broken, as was the body of Jesus to be. The cup was poured out but none was spilt as the blood of Jesus was. It represented blood and therefore (life-giving) death. In addition this was a Passover meal so it also carried the symbolisms of Exodus 12, particularly perhaps the redemption under the covering blood and the sense of a meal to be eaten in haste, prepared to go on a great journey of faith. It is up to you to think through how that relates to what your fellowship do when they celebrate this meal. Question 4: Sadly the communion service/breaking of bread/eucharist/ mass has become the chief symbol of division in Christendom when it should have been the great symbol of unity. Why do you think this has happened? Unfortunately men have sort power by claiming they, by reason of some office they hold, and they alone, have the right to dispense the elements and control the procedure. Very sad. There is surely no justification for any church or group of churches preventing Christians who are not of their fellowship from participating at the Lord’s Table. Jesus called it the feast of the ‘new covenant’. Gen 17:3–8 is the original covenant with Abraham. Deut 5:1–4 records the covenant with Moses and the Israelites at Siana. Jer 31:31–34 promises a new covenant which this is. Many churches never really talk about covenants, new or old. They lose by not doing so. Read Luke 22:24–38. The dispute of v24 must have filled Jesus with dismay as it contradicted all that he had tried so hard to teach his disciples. Question 5: In what ways are we most likely to contradict all that the communion service is meant to achieve in us even before we leave it? What should we learn from the words of Jesus responding to that dispute (v25–30)? The tendency of men and women to want to feel superior to other people is always present where people gather together. Jesus reiterates his teaching that we are not to seek that superiority for ourselves remembering that such things will be reversed in the Kingdom anyway. Question 6: The instruction to buy a sword (v 36) is very strange. There is no evidence that the early church ever did this. Should they have? How can we understand these verses? Read Luke 22:39–46. Luke’s account of Jesus praying on the Mount of Olives (v 39–46) is considerably shorter than Matthew’s (26:36–46) and Mark’s (14:32–42) accounts. What does Doctor Luke tell us to emphasise the importance of the event? What can we learn about prayer from this account? And so the scene is set for the final hours of Jesus and the beginning of new possibilities in human life. That will be in our next study. Right mouse click or tap here to save/download this as a MP3 audio file

What happens when three brilliant minds clash over the meaning of Christianity's most sacred meal? In this episode, Dr. Strange and host Jared Luttjeboer examine one of the Reformation's most heated theological debates: the Lord's Supper. From Rome's doctrine of transubstantiation to Luther's mysterious "in, with, and under," from Zwingli's memorial view to Calvin's real spiritual presence—discover how these competing interpretations shaped Protestant thought on the sacrament. As you listen, you'll hear Dr. Strange comment on the surprising agreements hidden beneath fierce disagreements, learn why Luther accused Zwingli of rationalism while Zwingli fired back with charges of mysticism, and explore Calvin's ingenious solution that sought to honor both Christ's ascension and His real presence. We'll be taking the month of July off, but join us again in August as we return with more of Dr. Strange and church history!

What happens when three brilliant minds clash over the meaning of Christianity's most sacred meal? In this episode, Dr. Strange and host Jared Luttjeboer examine one of the Reformation's most heated theological debates: the Lord's Supper. From Rome's doctrine of transubstantiation to Luther's mysterious "in, with, and under," from Zwingli's memorial view to Calvin's real spiritual presence—discover how these competing interpretations shaped Protestant thought on the sacrament. As you listen, you'll hear Dr. Strange comment on the surprising agreements hidden beneath fierce disagreements, learn why Luther accused Zwingli of rationalism while Zwingli fired back with charges of mysticism, and explore Calvin's ingenious solution that sought to honor both Christ's ascension and His real presence. We'll be taking the month of July off, but join us again in August as we return with more of Dr. Strange and church history!

Do You Want To Control Your Thoughts & Actions? | നിങ്ങളുടെ ചിന്തകളും പ്രവൃത്തികളും നിയന്ത്രിക്കുവാൻ ആഗ്രഹിക്കുന്നുവോ? | Malayalam Bible Study On Philippians : Part - 34 | Br. Damien Antony | Morning Glory Podcast - 1642 | 26 Jun 2025

The Formula For Peace | സമാധാനത്തിനുള്ള സൂത്രവാക്യം | Malayalam Bible Study On Philippians : Part - 33 | Br. Damien Antony | Morning Glory Podcast - 1641 | 25 Jun 2025

On Thursday evening that we're looking at here in Luke chapter 22,Jesus has the Passover meal with His disciples, and there He institutes theLord's Supper. Somewhere between the Passover meal and the institution of the Lord'sSupper, Judas leaves to go gather the soldiers that will arrest Jesus. It is aroundthis same time, Jesus told Peter, "You're going to betray Me threetimes." Now, it is at that point, John 18:1 says, “When Jesus hadspoken these words, He went out with His disciples over the Brook Kidron, wherethere was a garden, which He and His disciples entered.” In Matthew 26:36, Matthewgives us the name of the garden. “Then Jesus came withthem to a place called Gethsemane, and said to the disciples, "Sit herewhile I go and pray over there." That'swhat we're looking at in verse 39 of Luke 22: “Coming out, Jesus went to theMount of Olives, as He was accustomed, and His disciples also followed Him”.No doubt, Judas knew that He was going to this place each evening, and that'swhy he went there with the Roman soldiers to arrest Jesus after he had betrayedHim. Youmight ask why is this garden such a significant place for the story of Christ betrayal,arrest and crucifixion? Why did Jesus go to this garden, and why does thisgarden become a place that we need to know about? I think there are so manywonderful things we can learn from this. We must remember that the history ofmankind began in a garden; that's where God created Adam and placed him in agarden in Genesis 2:7-25. Read through that passage and circle the word"in the garden" or "the garden". It'sin the garden of Eden in Genesis chapter 3 that sin enters the world. There yousee Adam and Eve disobeying and rebelling against known will of God and eatingof the fruit of the tree of the knowledge of good and evil, and sin enters theworld. But we also know here we have the Son of Man, Jesus Christ, the Son ofGod, who is the second Adam, according to 1 Corinthians 15:45-47. The firstAdam was disobedient and ate of the fruit that was forbidden, and sin comesinto the human race. It was the second man, Jesus Christ, who submitted to thewill of God. He became obedient even unto the death of the cross, and there inthe garden of Gethsemane, He accepts the cup, the cup of our sins, the cup ofsufferings, and He is willing to go to the cross and die for us and give useternal life. The first Adam brought death in a garden, but the second Adam,Jesus Christ, is the one who brings us life as He submitted to the will of theFather. Howinteresting is that, that it all begins and ends in the garden? Maybe John hadin mind, when he said that Jesus crossed the brook Kidron, he was thinkingabout David in 2 Samuel chapter 15, when Absalom rebelled against him, andDavid loses his throne and leaves Jerusalem with a small remnant of followersand goes across the brook Kidron, fleeing from his son Absalom. Here we seeJesus Christ, the King of the Jews, literally the King of heaven, the King ofeternity; He is rejected, and He leaves Jerusalem and goes across the samebrook Kidron, which means “murky, dark. and enters the garden of Gethsemane. Theword Gethsemane means “olive press”, where the olives would be pressed, and outof it would come the oil that would be used for healing and cooking and for somany different things. In the garden of Gethsemane Jesus Christ drank the cupof our sins; He was pressed; His life was pressed out of Him there in prayer asHe prayed, and willingly laid down His life for usWhatan interesting passage. I trust you'll meditate on these words, and you'll evenmore than ever love your Savior, Jesus Christ, who gave His life for you. Godbless!

Register your feedback here. Always good to hear from you!As an admitted control freak, I must say – I hate chaos. And I think you should hate it too. Bad things happen in the absence of order. This week we'll discuss chaos as the antithesis to God – the un-God, if you will; a president who defined himself by a set of rules instead of a set of circumstances; the reasons rioters riot and why you should care; and a chaotic evening's entertainment that may or may not lead to something more.Check out Hal on YouTube at https://www.youtube.com/@halhammons9705Hal Hammons serves as preacher and shepherd for the Lakewoods Drive church of Christ in Georgetown, Texas. He is the host of the Citizen of Heaven podcast. You are encouraged to seek him and the Lakewoods Drive church through Facebook and other social media. Lakewoods Drive is an autonomous group of Christians dedicated to praising God, teaching the gospel to all who will hear, training Christians in righteousness, and serving our God and one another faithfully. We believe the Bible is God's word, that Jesus died on the cross for our sins, that heaven is our home, and that we have work to do here while we wait. Regular topics of discussion and conversation include: Christians, Jesus, obedience, faith, grace, baptism, New Testament, Old Testament, authority, gospel, fellowship, justice, mercy, faithfulness, forgiveness, Twenty Pages a Week, Bible reading, heaven, hell, virtues, character, denominations, submission, service, character, COVID-19, assembly, Lord's Supper, online, social media, YouTube, Facebook.

Do You Want Joy & Peace? | നിങ്ങൾ സന്തോഷവും സമാധാനവും ആഗ്രഹിക്കുന്നോ? | Malayalam Bible Study On Philippians : Part - 32 | Br. Damien Antony | Morning Glory Podcast - 1640 | 24 Jun 2025

Today,we will go back to Luke 22:17-20. It was when the Passover meal was drawing toa close (Matthew 26:25; Luke 22:20) that Jesus instituted the ordinance thatthe church calls "The Communion" (1 Cor. 10:16), or "The Lord'sSupper" (1 Cor. 11:20), or "The Eucharist," from the Greek wordwhich means "to give thanks." ThePassover feast opened with a prayer of thanksgiving, followed by the drinkingof the first of four cups of wine. We believe that this wine was diluted withwater and was not intoxicating. Next they ate the bitter herbs and sang Psalms113-114. Then they drank the second cup of wine and began eating the lamb andthe unleavened bread. After drinking the third cup of wine, they sang Psalms115-118; and then the fourth cup was passed among them. It is likely thatbetween the third and fourth cups of wine, Jesus instituted the Supper. Paulgave the order of the Supper in 1 Corinthians 11:23-26. First, Jesus broke apiece from the unleavened loaf, gave thanks, and shared it with the disciples,saying that it represented His body which was given for them. He then gavethanks for the cup and shared it, saying that it represented His blood. It wasa simple observance that used the basic elements of a humble Jewish meal. Jesussanctified the simple things of life and used them to convey profound spiritualtruths. Jesusstated one of the purposes for the Supper: "in remembrance of Me" (v.19: also see 1 Cor. 11:24-25). It is a memorial feast to remind the believerthat Jesus Christ gave His body and blood for the redemption of the world.There is no suggestion in the accounts of the Supper that anything"miraculous" took place when Jesus blessed the bread and the cup. Thebread remained bread and the wine remained wine, and the physical act ofreceiving the elements did not do anything special to the eleven disciples.When we partake, we identify ourselves with His body and blood (1 Cor. 10:16),but there is no suggestion here that we receive His body and blood. Asecond purpose for the supper is the proclaiming of His death until He returns(1 Cor. 11:26). The Supper encourages us to look back with love and adorationto what He did for us on the cross and to look forward with hope andanticipation to His coming again. Since we must be careful not to come to theLord's table with known sin in our lives, the Supper should also be an occasionfor looking within, examining our hearts, and confessing our sins (1 Cor.11:27-32). Athird blessing from the Supper is the reminder of the unity of the church: weare "one loaf" (1 Cor. 10:17). It is "The Lord's Supper"and is not the exclusive property of any Christian denomination. Whenever weshare in the Supper, we are identifying with Christians everywhere and arereminded of our obligation to "keep the unity of the Spirit in the bond ofpeace" (Eph. 4:3). Forus to receive a spiritual blessing from the Supper, it takes more than merephysical participation. We must also be able to "discern the body" (1Cor. 11:29), that is, see the spiritual truths that are inherent in the breadand the cup. This spiritual discernment comes through the Spirit using theWord. The Holy Spirit makes all of this real to us as we wait before the Lordat the table. Followingthe instituting of the Supper in the Upper Room, Jesus taught His disciplesmany of the basic truths they desperately needed to know in order to haveeffective ministries in a hostile world (John 14-16). He prayed for Hisdisciples (John 17); then they sang a hymn and departed from the Upper Room forthe Garden of Gethsemane. Judas knew they would go there and he would have thearresting officers all prepared. Asyou review this passage, you cannot help but be impressed with the calmness andcourage of the Savior. It is He who is in control, not Satan or Judas or theSanhedrin. It is He who encourages the Apostles! And He is able even to sing ahymn before He goes out to die on a cross!  

The Lord's Supper or Communion has been one of the most historically debated practices in all of Christianity. For Baptists, this ordinance is a solemn, symbolic remembrance of Christ's death and a testimony of His promised return. But in contrast, the Roman Catholic Church teaches that the Eucharist is not merely symbolic—it is the literal body and blood of Christ through the miracle of transubstantiation. These two views are not simply liturgical preferences; they reflect deep theological convictions about grace, salvation, the nature of the Church, and the role of religious ritual.In this episode, we'll explore why traditional Baptists reject the Catholic doctrine of the Eucharist. Whether you're a student of theology or just curious about the differences between Baptists and Catholic views, today's discussion will help clarify what's at stake in how the Church remembers the cross.For this conversation we have invited Jim Alter, pastor of Grace Baptist Church of Sidney, Ohio. Jim is co-founder and editor of the Ancient Baptist Press. Jim is also the founder, curator and lecturer for a traveling exhibition called “Purified Seven Times” which is devoted to educating people about the history of the English Bible. Jim is also co-author of the book “Why Baptist? The Significance of Baptist Principles in an Ecumenical Age.”Notes to reference for this episodeVisit https://www.lfbi.org/learnmore

How To Do Troubleshooting? | പ്രശ്നങ്ങളെ എങ്ങനെ പരിഹരിക്കാം? | Malayalam Bible Study On Philippians : Part - 31 | Br. Damien Antony | Morning Glory Podcast - 1639 | 23 Jun 2025

Dr Clark continues the series on the Lord's Supper, Nourish and Sustain. This series explores what the Supper is, why it was instituted, how it has been understood in the history of the church, what Scripture says, how we should understand it, and practice it. The Lord's Supper is one of the two sacraments instituted by our Lord Jesus Christ. A sacrament is a sign and seal of Holy Spirit-given benefits. Where baptism is the sign and seal of initiation into Christ-confessing covenant community, the Lord's Supper is the sign and seal of renewal and personal appropriation of the benefits promised in the covenant of grace. Tragically, since the mid-ninth century at least, holy communion, which is intended to bring Christ's people together, has often been a source of division. Perhaps worse, however, for much of the last one hundred fifty years, the Supper has been much neglected among evangelicals. In this episode, Dr. Clark discusses Heinrich Bullinger's Teaching on the Lord's Supper supported from documents such as Consensus Tigurinus  and the Second Helvetic Confession. This episode of the Heidelcast is sponsored by the Heidelberg Reformation Association. You love the Heidelcast and the Heidelblog. You share it with friends, with members of your church, and others but have you stopped to think what would happen if it all disappeared? The truth is that we depend on your support. If you don't make the coffer clink, the HRA will simply sink. Won't you help us keep it going? The HRA is a 501(c)(3) non-profit organization. All your gifts are tax deductible. Use the donate link on this page or mail a check to Heidelberg Reformation Association, 1637 E Valley Parkway #391, Escondido CA 92027. All the Episodes of the Heidelcast Heidelcast Series: To Nourish and Sustain Subscribe To the Heidelcast Browse the Heidelshop! On Twitter @Heidelcast How To Support Heidelmedia: use the donate button below Subscribe in Apple Podcast Subscribe directly via RSS New Way To Call The Heidelphone: Voice Memo On Your Phone Text the Heidelcast any time at (760) 618–1563. The Heidelcast is available everywhere podcasts are found including Apple Podcasts and Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES Heidelblog Resources The HB Media Archive The Ecumenical Creeds The Reformed Confessions Heidelberg Catechism (1563) The Heidelberg Catechism: A Historical, Theological, & Pastoral Commentary (Bellingham, WA: Lexham Press, 2025) Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008). What Must A Christian Believe? Why I Am A Christian Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

The post Giving God Our Best In The Supper appeared first on Woodland Hills Church of Christ.

Scripture: Acts 2:41-42. What we see in today's Scripture is that believers “practiced” living out their faith by doing. Not with head knowledge of “HOW to do things,” but by simply “DOING things.” Today's verses tell us they devoted themselves NOT to the “How,” but rather to the “Doing.” Today verses say: Acts 2:41-42 Those who accepted his message were baptized, and about three thousand were added to their number that day. They devoted themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. They not only DID these things, they “devoted” themselves to doing them. They practiced them. Practice definition - noun:     1.    The actual application of use of an idea, belief, or method as opposed to theories relating to it.     2.    The customary, habitual or expected procedure of way of doing of something. Pastor shares a great basketball example to help us understand the difference between “how to do things” and “doing things.” And in his example we will see that doing requires practice! Let's examine verse 42.     1.    Devoted themselves to the apostles teaching - the Greek word used for “devoting” actually is more accurately translated as “continually devoting” themselves to what they had been taught about the Gospel message of Jesus. We are to hold onto the right teachings and truth and practice living them. The application for us for “being devoted to the apostles teaching” is through:     ⁃    Regular study of God's Word     ⁃    Solid biblical teaching     ⁃    Christ-centered, Spirit-lead     2.    Devoted themselves to fellowship - time with others that believed. Fellowship has several meanings, all which apply. It can mean communion both in having communion with the Holy Spirit and communion with the body and blood of Jesus. It can also refer to participation in sharing with others, being generous. The application for us for “being devoted to fellowship” is through:     ⁃    Large and small groups     ⁃    Christian friends and mentors     ⁃    Generous life style     3.    Devoted themselves to the breaking of bread which is they had meals together for sharing their faith both privately and publicly. They went to temple (large groups) and to small home groups along with doing the Lord's Supper together. The application for us for “being devoted to breaking of bread” is by:     ⁃    Christian fellowship at mealtime     ⁃    Faith talk at meals     ⁃    Lord's Supper     4.    Devoted themselves to prayer by following the morning and evening prayer times, formal times of prayer, but also informal prayer times in home gatherings and other places both public and private. The application for us for “being devoted to prayer” is by:     5.    Having a personal prayer life - God desires we talk to Him     6.    Prayer partners - people we pray with     7.    Public prayer and worship  We too are called to practice, not just understand what the Bible says about the Christian faith but DOING what the Bible says about the Christian faith Questions - Am I aware of what God is saying? Am I growing in the apostles teaching, fellowship, breaking of bread and prayer? Am I putting these into practice?  Do I understand AND apply this verse? Do I understand what I am to do and do I do it? God is calling us to act on - to practice - the application of what we saw in today's verse. Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. Check out this video series from our website:  https://www.awakeusnow.com/40-10 Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

Welcometo Pastor's Chat. Today, we're continuing in Luke chapter 22. The Lord has beenin the upper room with His disciples, sharing the Passover supper. As we'll seetomorrow, He also instituted the Lord's Supper for future generations like youand me. Now, the Lord is leaving the upper room with His disciples and headingto Gethsemane. Judas has already left, as Jesus had just told the disciplesthat one of them would betray Him. Now, the Lord speaks to Peter in verses 31-34. Itis interesting that this word of warning followed the dispute over who was thegreatest! Imagine how the disciples must have felt when they heard that notonly would one of their number betray Him, but that their spokesman and leaderwould publicly deny Him! If a strong man like Peter was going to fail the Lord,what hope was there for the rest of them? Theword you in Luke 22:31 is plural; Satan asked to have all the disciples so hemight sift them like wheat. These men had been with Jesus in His trials (Luke22:28), and He would not forsake them in their trials. This was both a warningand an encouragement to Peter and the other men, and our Lord's prayers wereanswered. Peter's courage failed but not his faith; he was restored tofellowship with Christ and was greatly used to strengthen God's people. Jesusnot only reveals that Judas will betray Him, but He also tells Peter that hewill deny Him. This is a significant passage of Scripture. Here is Peter, thespokesman for the disciples, the strong leader, as seen throughout the Gospelsand the early chapters of Acts, boldly proclaimed his faith, saying that evenif everyone else denies Jesus, he would not.  Severalkey points emerge here. First, Jesus said, "I have prayed foryou," noting that Satan sought permission to sift all the disciples aswheat, to cause them to fail. Satan is after every one of us, wanting us to beineffective as leaders and to deny knowing the Lord Jesus Christ. He would tossus like wheat to be blown away with the chaff, rendering us ineffective in ourwitness, though not losing our salvation. Peterresponds with confidence, saying, "Though all others forsake You, Iwon't—I'll die with You." But Peter didn't know himself as well as hethought. The book of Jeremiah tells us “the heart is deceitful above allthings and desperately wicked; who can know it”? (Jeremiah 17:9). Jesusdidn't pray that Peter would not fail but that his faith would not fail. Satantempts us at our strongest points. Peter's strength was his courage, yet helost it, though he did not lose his faith because the Lord prayed for him.Jesus told him, "When you have turned around, strengthen yourbrethren." Peter'sbold statement reveals his pride and self-confidence, implying he understoodwhy others might forsake Jesus but believed he never would. Yet, as the Lordpredicted, Peter not only forsook Him but denied Him three times. It all beganwith Peter's pride and overconfidence in himself. Again, Peter didn't knowhimself as well as he thought. Satan wants us to fail and often tempts us atour strongest points. Abraham's strength was his faith, yet he faltered, goingto Egypt and lying about his wife, Sarah. Moses, the meekest man on earth, losthis temper with rebellious Israel and forfeited his entry into the Holy Land. Wemust be careful, but remember that Satan cannot tempt us without permission, asseen with Job. We need to remember that our Lord is praying for us, and He willsee us through. And when we turn back from our failure, we have the opportunityto strengthen our brethren, just as Peter did. The main way we can “strengthen ourfellow believers”, is to pray for them like the Lord. And not pray they won'tfail, or not have trouble or persecution, but pray that their faith will not failwhen they falter and stumble.  Godbless!

Short, concise, teachable, and robust in theology. This is the essence of Martin Luther's catechisms. Luther was committed to ensuring that the Christian faith was taught in homes, which would then edify the life of the Church in the body of Christ. Every Christian should be able to recite by heart the ten commandments, the Creed, and the Lord's Prayer before receiving the Lord's Supper, along with keeping the plain texts of the Sacraments. These teachings are enough for every Christian to read, mark, and inwardly digest for a lifetime, as we learn the depth of God's grace for Christ's sake. Rev. Dr. John Maxfield, associate professor of religion at Concordia University in Edmonton, Alberta, joins Rev. Brady Finnern to provide background for our study on the Large Catechism. Find your copy of the Book of Concord - Concordia Reader's Edition at cph.org or read online at bookofconcord.org. Study the Lutheran Confession of Faith found in the Book of Concord with lively discussions led by host Rev. Brady Finnern, President of the LCMS Minnesota North District, and guest LCMS pastors. Join us as these Christ-confessing Concordians read through and discuss our Lutheran doctrine in the Book of Concord in order to gain a deeper understanding of our Lutheran faith and practical application for our vocations. Submit comments or questions to: listener@kfuo.org. 

The Heavenly Citizenship | സ്വർഗ്ഗീയ പൗരത്വം | Malayalam Bible Study On Philippians : Part - 30 | Br. Damien Antony | Morning Glory Podcast - 1638 | 21 Jun 2025

The Belly God | വയറ് ദൈവം | Malayalam Bible Study On Philippians : Part - 29 | Br. Damien Antony | Morning Glory Podcast - 1637 | 20 Jun 2025

All the Episodes of the Heidelcast Subscribe to the Heidelcast! Browse the Heidelshop! On X @Heidelcast On Insta & Facebook @Heidelcast Subscribe in Apple Podcast Subscribe directly via RSS Call The Heidelphone via Voice Memo On Your Phone The Heidelcast is available wherever podcasts are found including Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES How To Subscribe To Heidelmedia The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008) Why I Am A Christian What Must A Christian Believe? Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization

What's a big enough life to live for? As we enter a new season—whether it's summer break, a new job, or a quieter home—this message invites us to reflect on the deeper rhythms of life. Drawing from 1 Corinthians 11 and the powerful tradition of the Lord's Supper, this sermon kicks off our summer series, Faithful & Brave, by reminding us that we're called to live lives that are faithful to our sacred inheritance and brave enough to move into God's future.

The Rev’d Ethan Magness offers this Maundy Thursday reflection

We're so excited to continue our summer series, Milestones. We're focusing on the key spiritual moments that shape a child's faith. These milestones aren't just checkboxes; they're opportunities for deep connection, discipleship, and celebration within the church and at home.In this powerful episode, Jeremy Carroll and Danielle Bell explore the importance of celebrating and supporting spiritual milestones in children's lives. They discuss how the church can better partner with families during key moments like baptism and the Lord's Supper by equipping parents with gospel-centered resources, conversation guides, and follow-up tools. The episode emphasizes the value of building relationships, using curriculum that reinforces faith, and creating church-wide celebrations that affirm a child's spiritual growth. From workbooks to one-on-one discipleship, this episode provides practical ways to engage both kids and their parents in meaningful faith conversations that leave a lasting impact.If today's conversation helped you think differently or sparked new ideas for your ministry, please take a moment to rate and review the podcast—it helps more leaders like you find us and join in the mission. And don't forget to share this episode with your ministry team or a parent you know—it could open the door to their next faith conversation. Thanks for joining us—we can't wait to continue this series with you all summer long!SHOW LINKS: Hyfi MinistryThree Circles The Gospel: God's Plan for MeThe ABC's of Becoming a ChristianConnect with Lifeway Kids Leave us a voice message here with any questions or feedback!

Let Go Of The Past | ഭൂതകാലത്തെ വിട്ടുകളയുക | Malayalam Bible Study On Philippians : Part - 28 | Br. Damien Antony | Morning Glory Podcast - 1636 | 19 Jun 2025

Lukedoesn't go into detail about the different aspects of the Passover lamb beingeaten, or the different cups that they drink representing certain aspects ofthe Exodus and redemption, but we know several things took place at this time.The Gospel of John tells us in John 13, before the feast of the Passover, whenJesus knew that His hour had come—remember, in verse 14 of Luke 22, alsomentions when the hour had come—"Jesus knew that this hour had comethat He should depart from this world to the Father. Having loved His own, Heloved them to the end” (John 13:1). This was an expression of the love ofthe Lord Jesus Christ to the twelve disciples, who had left all to follow Him.But who still can't seem to get along with each other, and still had so much tolearn. Jesusis going to teach them a lesson about love, humility, and forgiveness. John 13:2-10goes on to say; “Supper being ended, the devil having already put it intothe heart of Judas Iscariot, Simon's son, to betray Him, Jesus, knowing thatthe Father had given all things into His hands and that He had come from Godand was going to God, rose from the supper, laid aside His garments, took atowel, and girded Himself. After that, He poured water into a basin and beganto wash the disciples' feet and wipe them with the towel with which He wasgirded. He came to Simon Peter, and Peter said to Him, “Lord, are You washingmy feet?” Jesus answered, “What I'm doing you do not understand now, but you'llknow after this.” Peter said, “You're never going to wash my feet.” Jesusreplied, “If I don't wash you, you have no part with Me.” Peter responded,“Well then, wash me all over.” Jesus said, “You don't need to be washed allover; only your feet are dirty, and you're clean, but not all of you.”  Jesuslater said to the disciples, “I've given you an example that you should do asI've done to you. Blessed are you if you do these things” (John 13:17). Whatwas the Lord teaching them? The Lord was teaching them the power of love,humility, and forgiveness. Jesus knew He was going to a cross, and no matterhow these disciples acted, deny Him, fail Him, or go the wrong way, He would lovethem to the end. They were going to find cleansing and forgiveness of their dailysins through His blood. And as He forgave them, they were to forgive oneanother.  Thisis very important. Jesus didn't mean that we are supposed to have a ceremony inour churches or go home and literally wash each other's feet, wash theneighbors' feet, or other believers' feet. He's speaking of the fact that ourfeet get dirty as we walk through this world. How do they get dirty? Thingshappen with people. People say and do things that offend and hurt us. We sayand do things that hurt others. And daily and we need to ask for forgivenessand give forgiveness. Ibelieve that this is what Jesus is teaching: to get rid of our pride, be humbleand love and forgive others the way we want Him to love and forgive us. At thispoint in the supper, Jesus could have displayed His glory and could have askedthe disciples to fall at His feet and worship Him, but He didn't. He took offHis garment, put on a servant's garment, washed their feet, and said, “NowI've taught you a lesson. You don't understand it now, but you'll understand itlater” (John 13:7). Later, when Jesus went to the cross and they heard Himsay, “Father, forgive them, for they know not what they do,” they knewit was about forgiveness.  Godforgives them through Christ, and they were to love and forgive one another. Andas we do that, we keep our feet clean, and honor and glorify the Lord as we loveand forgive those who hurt us. In doing this we display Jesus' love, humility,and forgiveness to the world that desperately needs it! Itrust as you look at this upper room experience, it will transform your life asyou do what Jesus has taught us by His own example. Godbless!

Register your feedback here. Always good to hear from you!They say there are no guarantees in life. That's not quite true. God offers us guarantees, both in this life and in the next. This week we'll discuss the assurances God has given His people and whether they come with strings attached; the guaranteed financial results God either does or does not offer His investors; the commitment I make to you, my loyal listener, and the lengths I go to to keep it; and the biggest gamble of all and how you can assure yourself of coming out on top.Check out Hal on YouTube at https://www.youtube.com/@halhammons9705Hal Hammons serves as preacher and shepherd for the Lakewoods Drive church of Christ in Georgetown, Texas. He is the host of the Citizen of Heaven podcast. You are encouraged to seek him and the Lakewoods Drive church through Facebook and other social media. Lakewoods Drive is an autonomous group of Christians dedicated to praising God, teaching the gospel to all who will hear, training Christians in righteousness, and serving our God and one another faithfully. We believe the Bible is God's word, that Jesus died on the cross for our sins, that heaven is our home, and that we have work to do here while we wait. Regular topics of discussion and conversation include: Christians, Jesus, obedience, faith, grace, baptism, New Testament, Old Testament, authority, gospel, fellowship, justice, mercy, faithfulness, forgiveness, Twenty Pages a Week, Bible reading, heaven, hell, virtues, character, denominations, submission, service, character, COVID-19, assembly, Lord's Supper, online, social media, YouTube, Facebook.

1. The Trinity Is Relational, Not Just Doctrinal The Most Holy Trinity is not a puzzle to solve but a God to know. True Christian faith involves not just understanding the doctrine but entering into relationship with the Father, Son, and Holy Spirit. 2. We Know the Persons of the Trinity Through Each Other To know the Father, we look to the Son. To know the Son, we receive the Holy Spirit. The persons of the Trinity reveal and glorify one another in perfect unity and love. 3. Knowing God Happens in Everyday Grace God draws near through simple, tangible means: reading Scripture, prayer, the Church, Baptism, Absolution, and the Lord's Supper. Through these, we are known, loved, and drawn deeper into communion with the Triune God.

Dr Clark continues the series on the Lord's Supper, Nourish and Sustain. This series explores what the Supper is, why it was instituted, how it has been understood in the history of the church, what Scripture says, how we should understand it, and practice it. The Lord's Supper is one of the two sacraments instituted by our Lord Jesus Christ. A sacrament is a sign and seal of Holy Spirit-given benefits. Where baptism is the sign and seal of initiation into Christ-confessing covenant community, the Lord's Supper is the sign and seal of renewal and personal appropriation of the benefits promised in the covenant of grace. Tragically, since the mid-ninth century at least, holy communion, which is intended to bring Christ's people together, has often been a source of division. Perhaps worse, however, for much of the last one hundred fifty years, the Supper has been much neglected among evangelicals. In this episode, Dr. Clark discusses Ulrich Zwingli's Teaching on the Lord's Supper and his debates with other Reformers. This episode of the Heidelcast is sponsored by the Heidelberg Reformation Association. You love the Heidelcast and the Heidelblog. You share it with friends, with members of your church, and others but have you stopped to think what would happen if it all disappeared? The truth is that we depend on your support. If you don't make the coffer clink, the HRA will simply sink. Won't you help us keep it going? The HRA is a 501(c)(3) non-profit organization. All your gifts are tax deductible. Use the donate link on this page or mail a check to Heidelberg Reformation Association, 1637 E Valley Parkway #391, Escondido CA 92027. All the Episodes of the Heidelcast Heidelcast Series: To Nourish and Sustain Subscribe To the Heidelcast Browse the Heidelshop! On Twitter @Heidelcast How To Support Heidelmedia: use the donate button below Subscribe in Apple Podcast Subscribe directly via RSS New Way To Call The Heidelphone: Voice Memo On Your Phone Text the Heidelcast any time at (760) 618–1563. The Heidelcast is available everywhere podcasts are found including Apple Podcasts and Spotify. Call or text the Heidelphone anytime at (760) 618-1563. Leave a message or email us a voice memo from your phone and we may use it in a future podcast. Record it and email it to heidelcast@heidelblog.net. If you benefit from the Heidelcast please leave a five-star review on Apple Podcasts so that others can find it. Please do not forget to make the coffer clink (see the donate button below). SHOW NOTES Heidelblog Resources The HB Media Archive The Ecumenical Creeds The Reformed Confessions Heidelberg Catechism (1563) The Heidelberg Catechism: A Historical, Theological, & Pastoral Commentary (Bellingham, WA: Lexham Press, 2025) Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008). What Must A Christian Believe? Why I Am A Christian Heidelblog Contributors Support Heidelmedia: use the donate button or send a check to: Heidelberg Reformation Association 1637 E. Valley Parkway #391 Escondido CA 92027 USA The HRA is a 501(c)(3) non-profit organization