Podcasts about third sunday

The sermon from the Third Sunday after Trinity by Pastor Widmer.

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

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

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

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

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

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

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

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

Grief and Gladness in Jerusalem Isaiah 66:10–16  The Third Sunday after Trinity Sunday, July 6, 2025 Preston Scott, Summer Pastoral Intern Church of the Redeemer, Nashville, TN www.Redeemer-Nashville.net

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

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

Sermon delivered by Bp. Stephen Scarlett on Sunday, July 6, 2025.View Transcript:https://bit.ly/Sermon_2025-07-06_The-Third-Sunday-after-Trinity_Bp-Scarlett

The Rev. Mary Cat Young

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

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

Now the tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” So he told them this parable: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.' Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.“Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.' Just so, I tell you, there is joy before the angels of God over one sinner who repents.”(English Standard Version)

Morning Prayer for Sunday, July 6, 2025 (The Fourth Sunday after Pentecost, or the Third Sunday after Trinity [Proper 9]).Psalm and Scripture readings (60-day Psalter):Psalms 12-14Ruth 11 Corinthians 6⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click 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.

4th of July, Convention retrospective, lost sheep, social visits, retirement, and Nineveh's historical significance.   Third Sunday after Trinity, Luke 15:1–10

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

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

Rev. Peter C. Bender, presiding

A Sermon for the Third Sunday after Trinity St. Luke 15:1-10 by William Klock In today's Gospel St. Luke tells us that: All the tax collectors and sinners were drawing new to listen to Jesus.  You would think faithful Israelites would be happy about that.  After all, Jesus was calling them to repentance.  The Pharisees had been doing that for generations and without much success.  But when Jesus did it, crowds of sinners gathered to hear what he had to say.  But, says Luke, instead of rejoicing: The Pharisees and the scribes [they were the legal experts] were grumbling.  “This fellow welcomes sinners!” they said.  “He even eats with them!”   And we can gather that they didn't just grumble this to themselves.  They grumbled it out loud to Jesus and So—this is Luke 15, in verse 3—and So Jesus told them this parable: “Who amongst you, having a hundred sheep and losing one of them, wouldn't leave the ninety-nine in the countryside and go off looking for the lost one until you found it?  And when you found it, you'd carry it back home on your shoulders, rejoicing.  And you'd call your friends and neighbours in.  “Come and rejoice with me,” you'd say to them, “because I've found my lost sheep!”   Jesus smiled at the Pharisees like he was the one who had found his lost sheep and was inviting them to a party to celebrate.  But they just scowled at him all the more.  But why?  This is what they longed for.  There's a saying of the rabbis that came later, but it still speaks accurately of the Pharisees who were their predecessors.  They said that if everyone in Israel obeyed the law, even if only for a single day, the Lord would return to them.  So why were they so angry when Jesus was moving sinners to repentance? Well, a bit about the Pharisees.  They were a group or a party—if we were talking about Christians, you could almost-but-not-quite think of them as a “denomination”.  Like nearly everyone in Israel, they knew the Lord's promises that one day he would return to his people and set this broken world to rights.  They longed for that day.  They knew that the Lord had left the temple and allowed it and Jerusalem and Judea to be destroyed by the Babylonians and for the people to be carried away to Babylon in exile as punishment for being unfaithful.  They hadn't obeyed his law, but worse, they had bowed to foreign kings and worshipped other gods.  And even though the people had returned to Judea and they'd rebuilt the temple, the Lord's presence had never returned and the land was still ruled by foreign pagan kings.  And that meant that the exile had never really ended.  Israel was still being punished for her unfaithfulness.  And so the main business of the Pharisees was calling the people of Israel to be faithful to God's law.  They urged the people to be holy.  And if everyone would do that, maybe their long exile would finally end and the Lord would return. And right at the centre of everything the Pharisees did was the temple.  The temple was the one place—or at least it was before the exile—it was the one place where heaven and earth and where God and human beings met.  It was a bubble of hope in a dark world.  It was what creation is supposed to be.  Heaven and earth, God and man had been separated by sin, but in the temple God had created a place where everything was as it should be—or at least a taste of it—until Israel's unfaithfulness and idolatry messed that up just as Adam and Eve had messed up Eden.  So the Pharisees resolved to live their lives as if they were perpetually in the temple.  They weren't priests, but they lived like priests anyway.  All the time.  And they urged everyone else to live this way too.  And that made them popular with some people, while other people resented them. The problem with the Pharisees' way of life was that only rich people could afford to live that way.  Because it wasn't just that they avoided sin—God called everyone in Israel to do that—but they also did their best to stay ritually, ceremonially pure at all times—like the priests in the temple.  They were ready for the Lord's presence to return at any moment and they'd be prepared to be in it.  The problem was that normal people were ritually impure a lot of the time.  It wasn't a sin thing.  You only had to be ritually pure when it came time to go to the temple or eat the Passover, the rest of the time it didn't much matter.  Women became impure when they menstruated.  Farmers became impure birthing livestock or dealing with dead animals.  If a family member died and you had to touch the body, you were then ritually impure.  For some people impurity was an almost daily thing.  Again, nothing to do with sin.  It was about what the Lord required of his people before entering his presence in the temple.  But what it meant was that regular people could never meet the demands of the Pharisees. So the Pharisees were well-meaning.  They understood God's grace.  Contrary to popular opinion, they weren't trying to earn their way into God's favour.  But there's something that seems to happen whenever people start looking for ways to be holy above and beyond the ordinary or when we start making rules for ourselves that God didn't give us in the first place.  It happened with monastics in the Middle Ages, when celibacy became a sign of holiness and ordinary Christian—who were faithfully fruitful and multiplying as God commanded in the beginning—were made to feel unholy and second-class.  It happened with the Methodist Holiness Movement in the Seventeenth Century, with what started out as Wesley's desire to simply see Christians being more faithfully holy turning into a movement where Christian brothers and sisters were frowned on for putting sugar in their tea rather than drinking it black and giving the money to the poor.  It eventually led to people thinking that the gift of God's Spirit was a separate event in the life of the Christian that you had to earn by reaching a certain level of holiness—turning the Christian life completely upside-down. So wanting to be more holy is a good thing, but certain ways of doing it seem to have a powerful tendency to make us self-righteous.  Even when we know that being God's people is all about grace, we can still act very self-righteously.  It happened to the Pharisees and it can happen to us.  And so they rightly saw that the world is not what it should be.  It's full of sin and pain and tears and that's all because of unholiness and sin.  They knew that only God can ultimately set it to rights, but they also knew that God's people—whether Israel in the Old Testament or the Church in the New—we're called to live God's law—the torah in the Old Testament and the law of the Spirit in the New—we're called to live God's law and through that to became bubbles of God's new creation, his future world set to rights, we're called to be bubbles of that here in the present.  But some people out there are obstinate in their sin.  Some people are really awful sinners and we can literally watch as they make a mess of the world around them.  They do things that drag others into sin.  For the Pharisees that was the tax collectors, who collaborated with the Romans and who stole from their own people.  It was prostitutes, who not only sinned themselves, but who enticed others into sin.  Pharisees could see the fallout as men destroyed their lives and families because of prostitution.  These things were grievously wrong and sinful.  They were choices people made and they were conscious rejections of God's covenant.  They weren't just people who stumbled into sin; they were traitors to the covenant people, choosing sin and making the world worse.  And so the Pharisees—and I'm sure even ordinary people in Israel—they longed for the Lord to deal with these sinners.  And that's good.  And I expect they prayed: Lord, bring Matthew the tax collector, bring Mary the prostitute, to repentance—or smite them.  Either way, put an end to the sin.  And, again, that's what God does with sinners.  They were right to pray that way. But, again, something happens when we start making rules for ourselves that mark us out as especially holy.  First, we forget that even if our sins aren't as heinous, none of us is ever perfect or sinless.  We all contribute in some way to the mess this world is in and the pain and the tears of the people around us.  But, maybe worse, we can start to resent when those really bad sinners don't get their just comeuppance.  Self-righteousness creeps in and grace and mercy get pushed out even though we know better, and we start longing to see God's judgement fall on sinners and we become resentful when they do repent—like the men in another of Jesus' parables who were angry when they, who had worked through the heat of the day, received the same wage as the men who had only worked an hour.  The Pharisees expected the Messiah to come in judgement on the unfaithful in Israel, to smite the tax collectors and the prostitutes and all the other sinners, but instead Jesus was eating with them.  The Pharisees knew that if Jesus was the Messiah, sharing a meal with him was like a promise of the great banquet that the Lord had promised the prophets, the great banquet that would take place when Israel was restored, when the world was set to rights, and when sinners were wiped from the earth for ever.  That banquet was for people like the Pharisees.  The tax collectors and sinners were supposed to be outside in the dark, weeping and gnashing their teeth—suffering the Lord's wrath because they'd missed their chance for repentance.  Even though they knew that being the people of God was about grace, the Pharisees had managed to become self-righteous. But there was a second thing about the Pharisees.  Remember that they were all about the temple.  They weren't priests.  They couldn't live in and around the temple the way the priests did, so they had their way of bringing the temple to themselves by following the purity codes for the priests in their everyday lives.  They wanted to see things on earth as they are in heaven.  But as they followed Jesus around and watched him, one thing that we might miss, but that stood out like a sore thumb to them, was that he bypassed the temple.  According to the law, for a sinner to be right again with the Lord, he had to repent of his sins, he had to make restitution for his sins, and he had to offer a sacrifice at the temple.  But time after time, they watched as Jesus simply forgave sinners and sent them on their way.  Repeatedly, Jesus bypassed the temple, the priests, and the sacrificial system altogether.  That absolutely infuriated the Pharisees.  The Messiah—so they thought—should have been reinforcing the importance of the temple, but instead Jesus was bypassing it.  In fact, when he did go to the temple, he upset everything and brought the sacrifices to a halt while people ran around to collect all the animals he'd scattered.  And then he was announcing that he would destroy and rebuild it in three days.  This, I think more than anything else, made the Pharisees angry.  In Jesus, the God of Israel was doing something new.  In Jesus, the God of Israel had begun the process of uniting earth and heaven, when he took on human flesh.  In Jesus, the God of Israel had begun the work of creating a new people for himself, a people who instead of having a temple, would themselves be the temple as he poured his own Spirit into them.  That's why Jesus was bypassing the temple and offering people forgiveness apart from the priests and sacrificial system.  This is why Jesus was announcing and acting out prophecies of the temple's destruction.  But the Pharisees just couldn't let go of the temple.  They couldn't accept that in Jesus, the Lord was creating a new one.  If the tax collectors and sinners had first gone to the temple to offer sacrifices for their sins and then been welcomed by Jesus, the Pharisees would have rejoiced.  But for Jesus to forgive them and then celebrate with them without the temple in between.  Well, that was blasphemy.  That's why they grumbled. And so Jesus told them the simply story of the man who lost a sheep.  Some of them owned sheep.  They paid shepherds to look after them, but they knew the value of a sheep.  If you and I who have never shepherded sheep a day in our lives can identify with the joyful shepherd who celebrated finding his sheep, so could the Pharisees.  “Which one of you wouldn't rejoice in that situation,” Jesus asks them.  He knew the answer and so did they. But just to drive his point home, Jesus tells a second story in verse 8.  We go from one of ninety-nine being lost to now one of ten.  There's a third parable about the prodigal son.  It follows, but isn't part of today's Gospel, but in that story Jesus goes from one of ten to one of two).  But Jesus said to them: Or a woman having ten drachmas [those were little silver coins] loses one of them.  Will she not light a lamp and sweep the house, and hunt carefully until she finds it!  And when she finds it she'll call her friends and neighbours in.  “Come!” she'll say.  “Celebrate with me because I've found my lost coin!”   I get this one.  A while ago the freehub on my road bike seized up.  The freehub is the thing in the back that lets the wheel spin when you're not pedalling and then engages when you do pedal.  It's full of tiny ball bearings—lots of ball bearings.  I took it apart to clean out all the grit that had got into it and when I went to put it back together I was missing three of those tiny ball bearings.  I turned on all the lights in the garage and hunted.  Eventually I swept the whole floor and then went through the dustpan with a magnet.  And I found one and I rejoiced and I found a second and I rejoiced.  And I really, really would have rejoiced if I'd found that third one, but I didn't.  I still haven't.  And I had to buy a new freehub.  So I get the story.  You get the story.  The Pharisees would have got it too. So we've gone from a shepherd well enough off to have a hundred sheep to a woman with only ten drachmas.  They were probably her bridal headdress, but that there were only ten coins says that she was poor.  Headdresses with hundreds of coins were common.  We can imagine this elderly widow taking out her precious bridal headdress and putting it on to remember that day so long ago.  And when she goes to put it away she notices one of the ten coins is missing.  She doesn't see it anywhere and panics.  The sort of house a woman like that lived in was small and dark—hard to see anything small—so she sweeps the whole house.  And finally she finds it and she's so excited she runs to tell her friends so that they can share her joy.  And, again, there's that question.  “If this happened to you, wouldn't you rejoice?”  Of course they would. Two-thousand years distant we understand the stories, we sympathise with the shepherd and with the woman.  I bet that everyone who reads these stories immediately thinks of some time when something like this happened to them and the Pharisees were no different.  Jesus really drives the point home: If we can rejoice over a lost sheep or a lost coin that we've found, how much more ought we to rejoice over a lost sinner who repents.  Jesus strikes at their self-righteousness and lack of mercy.  God had once rescued them when they were lost in Egypt and slaves to Pharaoh.  He'd delivered Israel and claimed them as his own.  He even named Israel his son.  He naturally grieves over those who reject his gracious covenant and he just as naturally rejoices when they receive his grace and return.  I fully expect the Pharisees understood this was what Jesus was getting at, but just to make sure he says it out loud at the end of each story: “Let me tell you: that's how glad they will be in heaven over one sinner who repents—more than over ninety-nine righteous people who don't need repentance…[and]…that's how glad God's angels feel when a single sinner repents.”   You see, their idea of “on earth as in heaven” had gradually come to mean condemning sinners and consigning them to God's judgement.  But Jesus is saying, if you want to see what's going on in heaven stop looking to the temple.  That worked in the past, but in me God is doing something new.  Again, this is part of the reason why Jesus was forgiving sins and declaring people clean.  He was acting out and showing people how he is the new temple.  In him heaven and earth have come together.  In Jesus we have the firstfruits and a foretaste of God's redemption and his new creation.  So in these parables Jesus is telling the Pharisees, if you want to manifest on earth what is happening in heaven, look at what I am doing, not at the old temple.  And in Jesus and in his banquets with tax collectors and sinners we see that God truly loves sinners and that he's sent Jesus not to condemn us in our sin, but to rescue us and to lead us back to him in repentance and faith.  We're reminded here of Jesus' words in John 3:16-17: “This is how much God loved the world: enough to give his only Son, so that everyone who believes in him should not be lost, but should share in the life of God's new age.  After all, God did not send the Son into the world to condemn the world, but so that the world could be saved by him.”   The restoration of sinners was so important to God, that he was doing something dramatically new—and instead of rejoicing over what Jesus was doing, the Pharisees were rejecting him.  The Pharisees were partly right.  They were right to look forward to a day of coming judgement when God's Son would come to condemn sinners and to vindicate the righteous.  What they got wrong was that it never occurred to them that God would send his Son, not just at the end of history, but would first send him into the middle of history, to call sinners to repentance and to offer himself as a sacrifice for their sins.  To step into the middle of history to set a group of people to rights so that they would be his means of proclaiming his kingdom and his gracious forgiveness of sins—his gospel—to the world, so that when he does return at the end of history we won't be condemned.  In this we see the love of God.  He didn't cast humanity from his presence with a “Good riddance!”  That's what the Pharisees would have done.  Instead, when we sundered heaven and earth, God graciously set in motion a plan to bring us back together. Brothers and Sisters, Jesus has sought us out in our lostness, he's forgiven us, and now invites us to his Table.  He's given himself as a sacrifice for our sins and this morning he invites us to his heavenly banquet.  But how do we come?  Again, this is the meal Jesus gave us to make sense of the cross.  He is the Passover lamb sacrificed for our sins.  By his death he frees us from our bondage to sin and death and leads us into new life and new creation.  In Jesus we see grace.  We don't deserve any of this.  We're the rebels; we're the sinners; we're the God-haters.  One day he will wipe such people from creation so that it can be finally, once and for all set to rights.  We deserve nothing but death, but in his grace Jesus offers us forgiveness and restoration and life.  And when we take hold of his grace in faith he tells us that the whole heavenly court rejoices.  What was lost has been found.  What ran away has been restored.  Someone who had been an enemy of God, is now a friend—even a son or a daughter. But we're always at risk of forgetting that we come to the banquet only by grace.  It's interesting that in the gnostic pseudo-gospel of Thomas, the parable was changed.  In that telling of the story, the shepherd explains to the lost sheep that he sought it out because he loved it and he valued it more than the others.[1]  We're prone to twisting the story the same way in our own minds—thinking that we've been invited here to the Table because we deserved to be here.  But that's not the story Jesus tells.  The one sheep that was lost was no more valuable than the other ninety-nine.  The one coin lost was no different than all the others.  In fact, in the parable of the Prodigal Son, which follows them, the son who was lost was a disgrace to his father and many people justly wonder why his father didn't simply disown him.  The only difference between the one and the ninety-nine and the one and the ten is that the one was lost.  Brothers and sisters, we are not here because we've earned God's love.  We're here by his grace.  We are here because he rejoices in redeeming sinners.  We're here because it pleases him to forgive his enemies and restore them to his fellowship.  In this we see his glory. Jesus upset the Pharisees because he made manifest on earth the reality of heaven that they had forgotten.  He revealed that the Lord is a God who loves his enemies and desires to save them.  We pray the words from Jesus' prayer: “on earth as in heaven”.  But do we live out the reality of heaven in our lives by reaching out to sinners with the love and grace and joy of heaven?  It's easy to fall into self-righteousness and it's easy to live with an attitude of condemnation.  Brothers and Sisters, remember this morning that we come to the Lord's Table because of his love and grace.  We come as sinners forgiven.  When you go, don't leave all of this at the door of the church, but take it with you so that you can encounter the world with grace and with the same love that God has shown you in Jesus. Let us pray: Loving and gracious Father, help us to grasp your deep, deep love for sinners and the profound graciousness of grace.  Remind us of the joy in your courts over sinners who were lost and now found.  And, Father, help us to love our fellow sinners as you have loved us and show us ways in which we can make the reality of heaven known here on earth.  We ask this through Jesus the Messiah our Lord.  Amen. [1] Gospel of Thomas 107.

Fr. Sean McDermott's sermon for the Third Sunday in Trinity given at All Saints Anglican Church on July 6, 2025.

Daily Evening Prayer (The Third Sunday after Trinity 2025) from Trinity Anglican Church (Connersville, IN): Psalms 32-34; 1 Samuel 3; Colossians 2 and a brief reading from The Books of HomiliesTo read along, visit: https://ie.dailyoffice1662.com/To own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/To own a prayer book, visit: https://anglicanway.org/product/the-1662-book-of-common-prayer-international-edition-hardcover-march-2-2021/To own a hymnal, visit: https://anglicanhousepublishers.org/shop/the-book-of-common-praise-of-the-reformed-episcopal-church/

Morning Prayer and the Litany (The Third Sunday after Trinity 2025) from Trinity Anglican Church (Connersville, IN)

The sermon for the Third Sunday after Trinity, Luke 10:1-20, by the Rev. Bo Ubbens. Support the show

Daily Evening Prayer (The Third Sunday after Trinity 2025) from Trinity Anglican Church (Connersville, IN): Psalms 32-34; 1 Samuel 3; Colossians 2 and a brief reading from The Books of HomiliesTo read along, visit: https://ie.dailyoffice1662.com/To own a Bible, visit: https://www.thomasnelsonbibles.com/product/kjv-center-column-reference-bible-with-apocrypha/To own a prayer book, visit: https://anglicanway.org/product/the-1662-book-of-common-prayer-international-edition-hardcover-march-2-2021/To own a hymnal, visit: https://anglicanhousepublishers.org/shop/the-book-of-common-praise-of-the-reformed-episcopal-church/

Morning Prayer and the Litany (The Third Sunday after Trinity 2025) from Trinity Anglican Church (Connersville, IN)

Sermon for the Third Sunday after Trinity based on Luke 15:1-10

In three parables, Jesus shows himself to be the one who seeks and saves the lost. All who love Jesus and love the Father rejoice in what God rejoices in. Only the older brother does not rejoice. Every Christian must realize that he is a prodigal, received by the Father, and rejoice in what the Father rejoices in as his brothers are saved the same way in the forgiveness won by Jesus Christ.

Scriptures: Isaiah 66:10–16Psalm 66:1–8Galatians 6:6–18Luke 10:1–20By: Travis DormanThe Third Sunday after Trinity Hosted on Acast. See acast.com/privacy for more information.

Evening Prayer for Saturday, July 5, 2025 (Eve of the Fourth Sunday after Pentecost, or the Third Sunday after Trinity [Proper 9]).Psalm and Scripture readings (60-day Psalter):Psalms 15-16Esther 1Acts 27⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click 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. Heath Curtis, President of the Southern Illinois District of the Lutheran Church Missouri Synod The Small Town Lutheran Church & Pastor Telling People What to Think The post Looking Forward to Sunday Morning (1 Year Lectionary): Third Sunday after Trinity – Pr. Heath Curtis, 7/4/25 (1851) first appeared on Issues, Etc..

Third Sunday after Pentecost June 29, 2025 On Christ's Call for Commitment Sermon based on 1 Kings 19:19-21 https://stpeterchurchmodesto.org

Entrance Hymn #473 Lift High the CrossSequence Hymn #697 My God Accept My Heart This DayOffertory Anthem God Is Our Refuge (Pote)Communion Anthem Come, O Fount of Every Blessing (arr. Young)Post-Communion Hymn #625 Ye Holy Angels BrightTHE COLLECT OF THE DAYAlmighty God, you have built your Church upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone: Grant us so to be joined together in unity of spirit by their teaching, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.Almighty God, whose blessed apostles Peter and Paul glorified you by their martyrdom: Grant that your Church, instructed by their teaching and example, and knit together in unity by your Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.FIRST READING 2 Kings 2:1-2, 6-14Reader A reading from the Second Book of Kings.When the Lord was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. Elijah said to Elisha, "Stay here; for the Lord has sent me as far as Bethel." But Elisha said, "As the Lord lives, and as you yourself live, I will not leave you." So they went down to Bethel.Then Elijah said to him, "Stay here; for the Lord has sent me to the Jordan." But he said, "As the Lord lives, and as you yourself live, I will not leave you." So the two of them went on. Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. Then Elijah took his mantle and rolled it up, and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground.When they had crossed, Elijah said to Elisha, "Tell me what I may do for you, before I am taken from you." Elisha said, "Please let me inherit a double share of your spirit." He responded, "You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not." As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. Elisha kept watching and crying out, "Father, father! The chariots of Israel and its horsemen!" But when he could no longer see him, he grasped his own clothes and tore them in two pieces.He picked up the mantle of Elijah that had fallen from him, and went back and stood on the bank of the Jordan. He took the mantle of Elijah that had fallen from him, and struck the water, saying, "Where is the Lord, the God of Elijah?" When he had struck the water, the water...

Sunday Worship for June 29, 2025, from Queen Anne Lutheran Church in Seattle, our 10:00 service—Pastor Dan Peterson; Cantor Kyle Haugen. Prelude • Introit—Psalm 85:7, 8 • Gathering Hymn —Will You Come and Follow MeELW 798) • First Reading— 1 Kings 19:15-16, 19-21 • Second Reading—Galatians 5:1, 13-25 • Gospel—Luke 9:51-62 • Sermon—Pastor Dan Peterson • Hymn of the Day— Lead Me, Guide Me, (ELW 768) • Distribution Hymn—Be Thou My Vision, (ELW 793)  • Sending Hymn —Lord, Dismiss Us with Your Blessing, (ELW 545)  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Link here to view the bulletin.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Enjoying our worship recordings? Consider giving

Sermon preached by Fr Ben Sternke at The Table's worship service on June 29, 2025 (Third Sunday after Pentecost)

Two pastors thinking out loud about the upcoming Gospel reading. This episode is devoted to the Gospel reading for The Third Sunday after Trinity, Luke 15:1–32. ----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 Third Sunday after Pentecost ORISON: Let my prayer arise like incense (Да исправится молитва моя) – Dmitry Bortniansky (1751-1825); arr. Kevin Siegfried (b. 1969) PSALM 16:5, 8-11 – Doug Fullington (b. 1969) HYMN: Jesus calls us; o'er the tumult (Tune: RESTORATION) – mel. The Sacred Harp, 1835; arr. Greg Bloch (b. 1977) NUNC DIMITTIS […]

Listen to the sermon from the Rev. Hartwell Hylton on June 29, 2025, the Third Sunday of Pentecost. For more sermons and information on Saint Luke's, a welcoming Episcopal parish in Darien, CT, visit www.saintlukesdarien.org.

A sermon by the Rev. Canon David Boyd on the Third Sunday after Pentecost (June 29, 2025) at the Episcopal Cathedral of St. Philip, Atlanta

The Third Sunday after Pentecost June 29, 2025 St. John's, Lafayette Square Washington, DC Release date: 30 June 2025

Morning Prayer for Sunday, June 29, 2025 (The Third Sunday after Pentecost, or the Second Sunday after Trinity [Proper 8]; Peter and Paul, Apostles).Psalm and Scripture readings (60-day Psalter):Psalm 1442 Thessalonians 22 Peter 3:14-18⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click 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.

Peter and Paul, Apostles: The Third Sunday After Pentecost - Lectionary: 06/29/2025 by Shawn Ozbun

This is a recording of the sermon for the Third Sunday after Trinity from George Stoeckhardt's book Grace Upon Grace: Gospel Sermons for the Church Year, reprinted by Steadfast Press.  ----more---- Read by: Fr. Matt Moss ----more---- Become a Patron! WE HAVE MERCH! 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. 

Luke 9:51-62   When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" But he turned and rebuked them. Then they went on to another village. As they were going along the road, someone said to him, "I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head." To another he said, "Follow me." But he said, "Lord, first let me go and bury my father." But Jesus said to him, "Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God." Another said, "I will follow you, Lord; but let me first say farewell to those at my home." Jesus said to him, "No one who puts a hand to the plow and looks back is fit for the kingdom of God."

Evening Prayer for Saturday, June 28, 2025 (Eve of The Third Sunday after Pentecost, or the Second Sunday after Trinity [Proper 8]; Irenaeus, Bishop of Lyons and Teacher of the Faith, 200).Psalm and Scripture readings (60-day Psalter):Psalm 143Daniel 7Acts 21:37-22:22⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click 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. Sean Daenzer Director of Worship for the Lutheran Church Missouri Synod LCMS Worship The post Looking Forward to Sunday Morning (Three Year Lectionary): Third Sunday after Pentecost – Pr. Sean Daenzer, 6/23/25 (1741) first appeared on Issues, Etc..