Podcasts about Epistle

Faith isn't just believing—it's staying connected to Jesus. Hebrews 11:6 reminds us that without faith, it's impossible to please God, but what does that mean for our daily lives?In this podcast, Susie and Angie explore how faith fuels our relationship with Christ, helps us hear His voice, and strengthens our walk with Him. Join us as we dive into practical ways to keep our focus on the main thing—our connection with Jesus.Hebrews 11:6 (NIV)“And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.”https://livesteadyon.com/https://susiecrosby.com/https://www.logos.com/https://enduringword.com/https://www.wordhippo.com/https://www.biblegateway.com/https://www.blueletterbible.org/Rudolf Bultmann, “Πιστεύω, Πίστις, Πιστός, Πιστόω, Ἄπιστος, Ἀπιστέω, Ἀπιστία, Ὀλιγόπιστος, Ὀλιγοπιστία,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 176–177.Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 1993), 576.Thomas D. Lea, Hebrews, James, vol. 10, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 1999), 201.David G. Peterson, “Hebrews,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1347.Anthony C. Thiselton, “Hebrews,” in Eerdmans Commentary on the Bible, ed. James D. G. Dunn and John W. Rogerson (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2003), 1473.Theme music:Glimmer by Andy Ellison

Welcome to the School of Ministry podcast, where today's lesson dives deep into the Epistle of James, focusing on chapter 1, verses 19 to 21. We examine how James presents a series of tests for living faith, elaborating on how genuine faith is measured by our responses to trials, temptations, and the Word of God. Listeners are encouraged to reflect on their Christian walk as they explore the transformative power of the Word of God, which brings about new birth and then the spiritual empowerment helping us live for Christ. The episode emphasizes the importance of being swift to hear and slow to speak and wrath, revealing one's spiritual maturity and eagerness to grow in the Christian faith.

Andronicus is counted as one of the Seventy. He and his fellow-worker Junia are mentioned by St Paul in his Epistle to the Romans: "Greet Andronicus and Junia, my kinsmen and fellow prisoners, who are of note among the Apostles, who also were in Christ before me" (Romans 16:7). Some, troubled that a woman is mentioned as an Apostle, have attempted to translate "Junia" as "Junias," a man's name; but the Fathers are united in treating her as "Junia." It may be that they were husband and wife, like Aquila and Priscilla (Acts 18), but the ancient witnesses do not tell us.   Andronicus became Bishop of Pannonia, but did not stay in one place, instead travelling throughout the world to proclaim the Gospel. Both Andronicus and Junia were granted the gift of wonder-working. Both of them suffered for Christ and were finally martyred.

Today on A Daily walk, pastor John Randall will begin an in depth study of Philippians - known to many as the Epistle of Joy from the Apostle Paul. It's interesting to note where it was written from… a prison cell! Just goes to show you that we can experience joy in spite of our circumstances! To support this ministry financially, visit: https://www.oneplace.com/donate/1368/29

It is an inspired and inspiring pattern for prayer: from worship, to confession, to an acknowledgement of God's justice, to a plea for his mercy.Friday • 5/16/2025 •Week of 4 Easter This morning's Scriptures are: Psalm 40; Psalm 54; Daniel 9:1–19; Colossians 3:1–11; Luke 7:1–17  This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

To live in hope that is genuine, we need nothing more than what we already have in Christ.Thursday • 5/15/2025 •Week of 4 Easter This morning's Scriptures are: Psalm 50; Daniel 8:1–27; Colossians 2:8–23; Luke 6:39–49 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Sermon delievered on Low Sunday, 2025, in Paris during a Pilgrimage to France, by Rev. Tobias Bayer. Epistle: 1 John 5, 4-10. Gospel: St. John 20, 19-31.

…we would receive exactly the Redeemer we so desperately need. Wednesday • 5/14/2025 •Week of 4 Easter  This morning's Scriptures are: Psalm 119:49–72; Daniel 7:15–28; Colossians 1:24–2:7; Luke 6:27–38 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1–3,11a,14c,18–19, BCP, p. 87);  following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68–79, BCP, p. 92)

He will finally overthrow the beasts, and grant “possession of the kingdom” to his people.Tuesday • 5/13/2025 •Week of 4 Easter This morning's Scriptures are: Psalm 45; Daniel 7:1–14; Colossians 1:15–23; Luke 6:12–26 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90);following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

This blogcast explores “St. Philip Neri: Patron Saint of JOY!" written by Annie Harton and read by Brian Rhude.In this blog post, Annie reminds us of our call to exude joy in our daily lives following the example of St. Philip Neri. In the last days leading up to His passion, Jesus said, “So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you” (Jn 16:22). In the wild times we live in, joy sometimes can be hard to find. Discouragement and confusion are often tools of the devil as he tries to distract us from this promise of Christ: joy can ALWAYS be ours. Jesus used the most unimaginable instrument of torture as the awesome instrument of salvation. On Good Friday, the Devil thought he won. On Easter Sunday, God turned the Cross into a gift. If you want to confuse the devil, be joyful. When St. Paul was imprisoned in Rome, one could think his ministry would cease. Instead of giving into discouragement, St. Paul wrote the Epistle of Joy to the people of Philippi thanking them for the blessing that they were to him and encouraging them in their faith. St. Paul stared death in the face a number of times before his beheading in Rome, but we don't have to have these dramatic experiences to embrace our mortality. St. Philip suggests that we “prepare for death and live each day as if it were our last. Fill up days with goodness and don't let them be squandered.” When asked what time it was on his deathbed, St. Philip said, “It's eight… in an hour it'll be nine, then ten, eleven, and midnight.” His companions responded by giggling before going to sleep. His legacy even in his last moments is joy! How can we be apostles of joy today? St. Philip suggests, “Have all the fun you want, but just don't offend God.” He also suggests, “Cast yourself into the arms of God and be very sure that if He wants anything of you, He will fit you for the work and give you strength.” St. Paul says, “Rejoice in the Lord always. I will say it again: Rejoice! Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Phil 4:4-9). ​Let us ask the Holy Spirit to fill us with an abundance of the spiritual fruit of joy! We pray for the intercession of St. Philip and St. Paul to show us how to radiate joy no matter the circumstances around us. Author:Annie Harton is a proud alumna of Saint Mary's College and the University of Notre Dame. She is a licensed marriage and family therapist, author, and speaker. Her self-published book, Single Truth: You Are More than Your Relationship Status, inspired her to start a business called You Are More. She specializes in helping singles and couples explore how they're more than their diagnoses, their pasts, their jobs, and their relationship statuses while also reminding them that God is more than any problem they bring Him. You can find out more about Annie and inquire about working with her at youaremore.org and annieharton.com Follow us:The Catholic Apostolate CenterThe Center's podcast websiteInstagramFacebookApple PodcastsSpotify Fr. Frank Donio, S.A.C. also appears on the podcast, On Mission, which is produced by the Catholic Apostolate Center and you can also listen to his weekly Sunday Gospel reflections. Follow the Center on Facebook, Instagram, X (Twitter), and YouTube to remain up-to-date on the latest Center resources.

…being under the dual obligation of duty to God and to neighbor (even to an enemy-neighbor).Monday • 5/12/2025 •Week of 4 Easter  This morning's Scriptures are: Psalm 41; Psalm 52; Daniel 6:16–28; Colossians 1:1–14; Luke 6:1–11 Comments on Colossians 1:1–14 from DDD 4/28/2020: https://tinyurl.com/babe2yte This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

The Bible - NT Epistle Day Of The Lord in 1 Thessalonians - Part 28Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Our new home is in Christ. If you're in the resident congregation, turn off your electronic devices and put them away. Let this be a place where you aren't distracted by the world. Welcome To BARAH MINISTRIES Rory Clark Pastor-Teacher Good Morning! for full notes: http://www.barahministries.com/index.php?proc=lsn&sf=v&tid=1928

How do we know what is right? Who do we listen to? What side do we take? How do we know when to wait upon the Lord and when to press forward? There are many grey areas in the Christian life which is addressed in this Epistle. Alex shares more on the importance of obediently following Jesus.

Epistle to the Romans, Part 3: Romans 1:18-32Today we examine the Wrath of God. Ps Matt leads us through a discussion on humanity's state and the need for God's Hope.

May 10, 2025

Join Pastor Kirk as he begin this new study: Real Faith - A Study Through the Epistle of James. James 1:1

To move beyond the Bible's and the ancient church's Christology is to step into a void. Friday • 5/9/2025 •Week of 3 Easter This morning's Scriptures are: Psalm 105:1–22; Daniel 6:1–15; 2 John; Luke 5:12–26 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

We complete our study of Romans 13 in which Paul exhorts his readers to be alert, because the night is gone and the day is at hand. It is no time to be complacent, rather it is time to put off the works of darkness, and put on the Lord Jesus Christ so that we can walk in the day.

In Romans 14, Paul turns his attention to the exercise of personal liberties and disputes over doubtful things. We begin our study of this topic by introducing this concept and how to practice it in the body of Christ.

“And this is the boldness we have in him, that if we ask anything according to his will, he hears us.”Thursday • 5/8/2025 •Week of 3 Easter This morning's Scriptures are: Psalm 37:1–18; Daniel 5:13–30; 1 John 5:13–21; Luke 5:1–11 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

He sent the Holy Spirit, his own first gift to those who believe.Wednesday • 5/7/2025 •Week of 3 Easter  This morning's Scriptures are: Psalm 38; Daniel 5:1–12; 1 John 5:1–12; Luke 4:38–44 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1–3,11a,14c,18–19, BCP, p. 87);  following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68–79, BCP, p. 92)

When he is restored, Nebuchadnezzar says, “I praise and extol and honor the King of heaven, for all his works are truth…”Tuesday • 5/6/2025 •Week of 3 Easter This morning's Scriptures are: Psalm 26; Psalm 28; Daniel 4:28–37; 1 John 4:7–21; Luke 4:31–37 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90);following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

But in the end, John keeps it simple for us.Monday • 5/5/2025 •Week of 3 Easter  This morning's Scriptures are: Psalm 25; Daniel 4:19–27; 1 John 3:19–4:6; Luke 4:14–30 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Dear Children of God is a three-part worship series designed to carry us through the summer months with a sense of playfulness and encouragement. But that doesn't mean there aren't serious and weighty issues in this series. Based on the Epistle texts from the lectionary, Dear Children of God asks us how we might communicate the essentials of the faith with modern technology. Whether texting, email, or snail mail letters the proclamation of the faith is both a responsibility and a joy for every Christian community. Listen in as the Worship Team walks us through this innovative series and invites each worship team to embrace the grace of summer worship.

A Sermon for the Second Sunday after Easter 1 St. Peter 2:18-25 & St. John 10:11-16 by William Klock Let slaves obey their masters with all respect, not only the good and kind ones but also the unkind ones.   Those are jarring words, aren't they?  They have been abused at times in history, shouted by masters at their slaves: “God says you're supposed to obey me and you don't want to disobey God, do you?”  True words, but showing that sometimes true words, when spoken by the wrong person and in the wrong context, turn everything upside-down. Jarring words written by St. Peter in his First Epistle—chapter 2, verse 18.  The verse that leads into today's Epistle.  Originally the Epistle started a few verses later.  At the Reformation Archbishop Cranmer extended the Epistle to verse 19, but to really understand what Peter's saying we need to go back at least to verse 18 to those words about slaves obeying their masters. It also helps to know that slaves were what made the Greco-Roman world go round.  Ten to twenty per cent of the Roman population was slaves and without them life in Rome Empire would have ground to a halt.  When we think about slavery, we probably think about race-based slavery in the United States or maybe in Latin America in the colonial era.  Slavery in Rome wasn't quite the same.  It wasn't based on race.  Slaves were often prisoners of war or debtors or, of course, the children of slaves.  They did have certain rights.  They could own property and even buy their own freedom.  But at its core all slavery is rooted in the idea that you are not your own; you belong to someone else.  You're not a person; you're property.  That slavery exists, whether in Rome or in the Americas or in other parts of the world today, that slavery exists is a stark and profound reminder that the world is not as it should be.  Slaves, as much if not more than anyone else, know the pain and the tears of the present evil age.  And I think that's why Peter singles them out here. But what does slavery have to do with Easter?  Well, think back.  On Easter Day the Epistle, from Paul, reminded us to look up and keep our eyes fixed on the age to come, on the new creation inaugurated by Jesus.  Last Sunday we heard St. John exhorting us to overcome the world—to be stewards and heralds of God's new creation.  This is all what it means to let the reality of Easter—of Jesus' resurrection—work out practically in our lives—to be Easter people.  And today it's St. Peter who speaks to us on this same theme. All through Chapter 2 of his letter Peter has been writing about who and what Jesus and the Spirit have made us: living stones, a chosen people, a royal priesthood, a holy nation.  And he writes that God's purpose in all this is that we will “announce the virtuous deed of the one who called [us] out of darkness into his amazing light”.  That's our duty, Brothers and Sisters, to proclaim the mighty and saving deeds of God in Jesus.  To make the good news known to the world. But, Peter warns, don't undermine that Easter proclamation with worldly living.  Here's what he writes beginning at 2:11: My beloved ones, I beg you—strangers and aliens as you are…   Remember that when we are born again in Jesus and the Spirit, we're reborn as part of God's new creation and, even though we still await its consummation, that makes us in a very real sense strangers and aliens in the world we once knew.  The old evil age has been defeated, but it still trundles on even as the new age is breaking in, but that old age no longer has a claim on us.  We belong to Jesus.  We belong to God's new world.  And it is this new world and it's king, Jesus that we proclaim.  But we also need to live this new world too and that's what Peter's getting at.  So he goes on: I beg you to hold back from the fleshly desires that wage war against your true lives.  Keep up good conduct amongst the pagans, so that when they speak against you as evildoers they will observe your good deeds and praise God on the day of his royal arrival.  (1 Peter 2:11-12) Brothers and Sisters, our walk needs to match our talk.  We have been delivered from sin's slavery, but the old temptations are still there.  That's why we vowed in our baptism to fight the world, the flesh, and the devil.  You and I belong to a royal priesthood and a holy nation.  We ought to live holy lives, putting our sinful desires to death.  And we do that not just because it's the right thing to do, but because it is part of our Gospel witness.  This is what it means to be light in the darkness. Peter knew the world needed gospel light.  As bad as we think our world might be, the ancient world was worse.  Unspeakable sin was everywhere.  The sexual immorality of our world doesn't hold a candle to the sexual immorality of ancient Greece and Rome.  And idolatry was woven through every bit of life.  To become a Christians meant withdrawing from all of that, which meant the pagans looked on Christians as impious traitors.  The pagans called Christians atheists, because to worship only one god was pretty much as good as atheism.  They accused Christians of being unpatriotic, because Christians refused to worship the emperor.  If disaster befell a city, the pagans would blame the Christians for angering the gods.  And yet Peter reminds these brothers and sisters that the pagans would also notice how different they were.  In a dog-eat-dog word, these Christians treated each other as equals and they loved each other.  They even pooled their resources to care for widows and orphans—the cast-offs of Greco-Roman society.  In a world of sexual filth, the Christians lived lives of purity.  The Christians became known for adopting the infants—especially the newborn girls—left to die of exposure by the pagans.  The Christians treated women and slaves as equals of free men.  In other words, the Christians were living out as best they could God's new creation in the midst of the old.  They were lifting the veil on God's future, on the day when everything is set to rights, and giving the pagans a glimpse of it.  And the pagans couldn't help but take note, even as they threw all their accusations at the Christians.  Some of the pagans—especially those deeply invested in the evils of this world—they lashed out, they fought back and Christians were thrown into prison and martyred.  But even then, their witness had an impact and a few at first, but then more and more and more were drawn to Jesus through their holy witness—not just the proclamation, but by the lives of these Christians—by faith in Jesus put into practice.  And the world began to change.  New creation spread. So Peter goes on in verses 13-17: Be subject to every human institution, for the sake of the Lord: whether to the emperor as supreme, or to the governors as sent by him to punish evildoers and praise those who do good.  This, you see, is the will of God.  He wants you to behave well and so to silence foolish and ignorant people.  Live as free people (though don't use your freedom as a veil to hide evil!), but as slaves of God.  Do honour to all people; love the family; reverence God; honour the emperor.   So, Brothers and Sisters, so much as we are able—without compromising our gospel principles—we are to keep the peace.  Peter knew that God is sovereign and that he establishes human rulers in this world to keep the peace, to punish evil, and to promote the good.  He knew that those rulers are often far from perfect.  Peter even knew that those rulers are often evil.  However much you may have thought that Justin Trudeau was the worst Prime Minister ever, however much you may think Donald Trump is totally unworthy of the Presidency, the Roman Emperors were worse—far, far, far worse.  Our governments in the West, for all their flaws and even as they forsake the gospel, have been profoundly shaped by that gospel.  That could not be said of Caesar.  And yet even as Nero would light up his garden parties by setting Christians on fire, Peter acknowledged that—generally speaking—God has appointed such men—as we pray—to administer justice, restrain wickedness and vice, and uphold integrity and truth.  So Peter warns Christians to be subject to our earthly rulers.  Jesus has not called us to be violent revolutionaries bent on overthrowing Caesar so that we can impose a theocracy.  Instead, God wants us to “behave well” and in that to silence the accusations of the pagans.  Show honour to all, love our family (he means the church), and honour the emperor.  You don't have to get into idolatry or offer incense to Caesar to be submissive to his God-given authority. You can see how this actually did work if you look at the history of the early church.  Those early Christians lived peaceably.  They refused to comprise.  They refused to participate in idolatry and in sexual immorality and it cost them, but they lived as truly gospel people.  Many of them were martyred for doing so.  And you might think that killing people would put an end to a movement. But this quiet, peaceful, holy living worked.  It gradually silenced the accusations of the pagans, who gradually and increasing numbers were drawn to the good news and to Jesus. Here's the thing.  We know that the world is not as it should be.  In our anger we often want to lash out ourselves, if not to make it right, at least to make it right for ourselves or to get some kind of revenge.  And that only makes things worse.  But as those first Christians lived peaceable and godly lives, as the pagans came to Jesus in faith, the world began to change through their influence.  Gradually the gross sexual immorality disappeared, infanticide and abortion stopped, the brutality of the gladiatorial games ended, the status of women and children rose, and slavery came to an end. Brothers and Sisters, the gospel changes the world through humble, peaceable, and holy Christians as it quietly works its way through a nation until that people or nation itself becomes a witness to Jesus and gospel.  We really need to hear this lesson today.  Those first Christians had no other choice.  They were a minority.  They had no political power.  We, however, living in a world that was once Christian and where Christianity is now in decline and out of fashion, we keep trying to regain it all through political power—forgetting, I think, that the gospel doesn't work that way.  It rises up from below, from the ranks of peaceable, humble, and godly people who proclaim and live it.  We will never overcome the accusations and rejection of the pagans by trying to force the gospel on them.  Rather, they will be drawn to the gospel through our gospel proclamation backed up by our gospel living. And this is where Peter says those startling words: Let slaves obey their masters with all respect, not only the good and kind ones but also the unkind ones.   Did Peter know that one day the influence of the gospel would put an end to slavery?  I don't know.  Slavery was a given in his world.  But Peter knew that slavery was not God's plan for human beings.  He knew that it had no place in God's new creation.  And yet he tells slaves—and it's not like he was just writing this to slaves he didn't know in far away churches, there were surely slaves in Peter's home church, brothers and sisters he loved dearly to whom he said the same thing face to face—Peter tells slaves to obey their masters—even the evil ones.  And I think that's hard for us to hear, because in our world, this sounds like Peter is colluding with injustice.  One of the slogans of our post-modern age is “Silence is violence”.  You have to speak out against evil and injustice.  But Peter was perfectly aware that slavery was an injustice, so let's bear with him. Consider that Peter lived the gospel story very literally.  He was one of the fist Jesus called.  He spent three years being discipled by Jesus.  He was there when Jesus was arrested.  Remember, he was the one who lashed out, drawing his sword, cutting of one of the soldier's ears, putting up a fight for Jesus.  He heard Jesus telling him to put his sword away and he saw Jesus heal that soldier.  And he was there when Jesus was on trial and he was the one who denied knowing Jesus three times.  He was there when they crucified him.  And he was there with John on Easter morning to see the empty tomb and later that day to meet the risen Jesus.  Peter knew that story.  It was as much his story as it was Jesus's story, even if Jesus was the centre of it.  Peter knew what it looked like to bear with injustice and suffering.  He'd seen Jesus do it.  And because Jesus bore with it, because Jesus refused to respond with violence, because Jesus had submitted to death on a cross, everything had changed.  If Jesus hadn't submitted to death, he never would have risen victorious over it and God's new creation would never have been born. Brothers and Sisters, that's how God's new creation, how his redemption works: Sin and death did their worst, and Jesus and the gospel rose triumphant.  And what Peter is saying is that we, as Jesus' people, need to inhabit that same story, make it our own, be willing to suffer and even to die if it comes to that, so that the world can know the power of the gospel—of the good new of Jesus crucified and risen. That's why Peter goes on like he does in verse 21, where he says: This, after all, is what came with the terms of your call.   In other words, this is what you're going to be called to do, this is the life you're going to be called to live when you take up with Jesus in faith.  You're going to have to inhabit his story.  And to make sure we understand what that story is Peter writes what was probably a hymn sung in those early churches. The Messiah, too, suffered on your behalf, leaving behind a pattern for you so that you should follow the way he walked.  He committed no sin, nor was there deceit in his mouth.  When he was insulted, he did not insult in return, when he suffered, he did not threaten, but he gave himself up to the one who judges justly.  He himself bore our sins in his body on the cross, so that we might be free from sins and live for righteousness.  It is by his wounds that you are healed.  For you were going astray like sheep, but now you have returned to the shepherd and guardian of your true lives.  (1 Peter 2:21-25) The crucifixion of Jesus was the most evil and unjust act in history.  Jesus was the one man who deserved nothing but praise and honour and glory, but his own people rejected him, mocked him, beat him, and crucified him.  In Jesus, Peter saw the fulfilment of God's promises through the Prophet Isaiah.  God's royal servant  would fulfil his purposes to save the world, but he would do so by submitting to injustice.  The servant would be insulted, without responding with insults of his own.  He would suffer without casting curses on his torturers.  “He himself bore our sins in his body on the cross” and “we were going astray like sheep” writes Peter, drawing from Isaiah 53.  Jesus took on himself the punishment his people deserved.  Because he was Israel's Messiah, the king and the world's true Lord, he could represent Israel and the rest of us in a way no one else ever could. So with that in mind—with this idea that each of us is called to inhabit the gospel story of the cross and the resurrection—I think we can understand what Peter is getting at when he tells slaves to submit to their masters and for everyone to be subject to earthly rulers.  He's not just saying that we should passively accept suffering and violence and injustice.  What he's saying is that when you and I suffer for the sake of gospel, for the sake of goodness, truth, and beauty, that Jesus' suffering is somehow extended through us, and the saving and life-giving power of his death and resurrection meets this present evil age and its people with transforming power.  It's not an easy thing to do.  Knowing Peter and how impetuous he was, I expect he struggled with this, but he knew.  The flesh cries out “No!”.  The flesh wants to push back—to return insult for insult, to get revenge on those who wrong us.  The flesh doesn't want to wait for the gospel to act like yeast in a lump of dough—slowly working its way through.  We want justice now!  We dismiss the way of suffering, saying that it fails to confront evil, insisting that only power, force, and violence can right the world's wrongs—or at least the wrongs perpetrated against us personally.  And this is precisely why we need to keep our eyes on Jesus and his cross, remembering that his death and resurrection are at the centre of everything.  Remembering that the unjust suffering of God's people is caught up in the suffering of Jesus his son and all part of the same redeeming story. Brothers and Sisters, this is how the world is set to rights.  We think revolution comes by taking up arms and by fighting back, but all that does is replace one evil with another.  The real revolution took place at the cross and it spreads as you and I take up our crosses and follow Jesus.  It's hard.  We want vindication.  We want justice.  We want the world set to rights.  But there is no better way to remember that God has promised us all these things than to live out that future in the here and now. Let's pray: Almighty God, who gave your only Son to be for us both a sacrifice for sin and an example of godly life: Give us grace that we may always receive with thankfulness the immeasurable benefit of his sacrifice, and daily endeavour to follow in the blessed steps of his most holy life, who now lives and reigns with you and the Holy Spirit, on God, for evermore.  Amen.

Jude 1:3, 24-25

Friends of the Rosary,Today, the Catholic Church celebrates the Feast of the Apostles Philip and James, both named in the Eucharistic Prayer of the Roman Canon. They suffered, were persecuted, and martyred, but they trusted in God.As we read in the Gospel today, we, too, must have confidence in God and not be troubled by our adversities. There are many mansions in our Father's house, and if we follow His instructions, Christ will come at the end of our lives and take us to Himself.Like Sts. Peter and Andrew, St. Philip was a fisherman from Bethsaida, in Galilee. According to tradition, he was crucified at Hierapolis in Phrygia, where he had preached the Gospel. Christ declared to St. Philip, "Whoever has seen me has seen the Father... I am the Father and the Father is in me" (Jn 14:8, 11).St. James, often called St. James the Less because St. Mark refers to him as "the younger" (Mk 15:40), was a cousin of Our Lord. He was favored by an appearance of the Risen Christ (I Cor. 15:7). As bishop of Jerusalem, St. James wrote an Epistle of the New Testament.When he refused to deny the Divinity of Christ, the Jews threw him from the Temple terrace and then stoned him to death. He was ninety-six years old and had governed the Church for thirty years in a holy manner.As he lay there half dead, with legs broken by the fall, he lifted his hands toward heaven and prayed to God for the salvation of his enemies, saying: Lord, forgive them for they know not what they do! Ave Maria!Jesus, I Trust In You!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will. Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠May 3, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

May 3, 2025

The baptism becomes a sign…and a model of how to find our portion in life in the love of the Father who calls us his children..Friday • 5/2/2025 •Week of 2 Easter This morning's Scriptures are: Psalm 16; Psalm 17; Daniel 3:1–18; 1 John 3:1–10; Luke 3:15–22 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

1 Peter 4:17 - For it is time for judgment to begin at the household of GodThere is a growing consensus that God is currently judging His Church and Christian ministries. Of course, He has always done so. It was happening in the 1st Century when the Apostle Peter, under the inspiration of the Holy Spirit, wrote the Epistle of 1st Peter. And it seems to be happening at an ever-increasing pace today. He's exposing sin and false teachings. He is shedding light onto lifestyles that are hard to imagine belong to followers of the one who said He "has no place to lay his head" (Matt. 8:20).It should be producing the fear of God amongst His people. It should be producing repentance in the ones being exposed. I am not sure it is producing either. I end this podcast by highlighting something else I believe God is judging - the very structure and nature of Church and ministries. I think many who are applauding the exposures and correction God is bringing are not yet discerning that it is celebrity Christianity that God intends to judge and bring down. The platforms, the money, the idolatry, the power/influence - He wants to renovate it all! It hasn't been healthy for the sheep, and it has effectively destroyed so many of the shepherds. I am sure that many will not get the memo and continue to pursue bigger and bigger platforms, will justify that pursuit in the name of "godly influence". The money will continue to flow - honorarium will get larger and larger, etc. etc. But if what I am saying is true, the cloud will have moved elsewhere. God's anointing will no longer be upon those who are sure it is upon them. God's Word says that "God opposes the proud, but gives grace to the humble". That is where we are sure to find God's power as we insist on humility.  

The statue in Nebuchadnezzar's dream is top-heavy.Thursday • 5/1/2025 •Week of 2 Easter This morning's Scriptures are: Psalm 18:1–20; Daniel 2:31–49; 1 John 2:18–29; Luke 3:1–14 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 8 (“The Song of Moses,” Exodus 15, BCP, p. 85); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Dr. Randy White presents Barnabas as a generous, encouraging apostle, and explores the disputed Epistle of Barnabas, highlighting its historical interest but theological controversy.

The Collect and Psalm will be read from The Episcopal Church Book of Common Prayer The First Lesson, Epistle and Gospel will be read from The Amplified Bible The Collect: O God, whose blessed Son made himself known to his disciples in the breaking of bread: Open the eyes of our faith, that we may … Continue reading → The post Third Sunday of Easter May 4, 2025 appeared first on Sunday's Lectionary.

Daniel tells the king, “There is a God in heaven who reveals mysteries…”Wednesday • 4/30/2025 •Week of 2 Easter  This morning's Scriptures are: Psalm 119:1–24; Daniel 2:17–30; 1 John 2:12–17; John 17:20–26 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 11 (“The Third Song of Isaiah,” Isaiah 60:1–3,11a,14c,18–19, BCP, p. 87);  following the Epistle reading, Canticle 16 (“The Song of Zechariah,” Luke 1:68–79, BCP, p. 92)

The new standard is Jesus's own love: “the way I have loved you”Tuesday • 4/29/2025 •Week of 2 Easter This morning's Scriptures are: Psalm 5; Psalm 6; Daniel 2:1–16; 1 John 2:1–11; John 17:12–19 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 13 (“A Song of Praise,” BCP, p. 90);following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

The faith is just so much empty gas without the genuineness of the Incarnation.Monday • 4/28/2025 •Week of 2 Easter  This morning's Scriptures are: Psalm 1; Psalm 2; Psalm 3; Daniel 1:1–21; 1 John 1:1–10; John 17:1–11 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 9 (“The First Song of Isaiah,” Isaiah 12:2–6, BCP, p. 86); following the Epistle reading, Canticle 19 (“The Song of the Redeemed,” Revelation 15:3–4, BCP, p. 94)

Above All: Exploring the Epistle to the Hebrews

April 26, 2025

The Epistle of Jeremiah (found sometimes as Baruch 6) is illumined by reference to Matthew 6:21, Numbers 21:4-9, 4 Kingdoms/2 Kings 18:4, Jeremiah 2:13, 1 Corinthians 8 and 10, Philippians 3:18-19, and Colossians 3:5. We apply the prophet's words regarding idolatry of man-made things to present day idolatries of various sorts, and also consider how icons are meant to point us to the living God, not to distract us from the One who alone is good.

The Holy Spirit affirms that we really are God's own dear children.Friday • 4/25/2025 •Easter Week This morning's Scriptures are: Psalm 136; Daniel 12:1–4,13; Acts 4:1–13; John 16:1–15 This morning's Canticles are: before the Psalm reading, Pascha Nostrum (“Christ Our Passover,” BCP, p. 83); following the OT reading, Canticle 10 (“The Second Song of Isaiah,” Isaiah 55:6–11; BCP, p. 86); following the Epistle reading, Canticle 18 (“A Song to the Lamb,” Revelation 4:11; 5:9–10, 13, BCP, p. 93)

Sermon delivered on Easter Sunday, 2025, in Harrisburg, Pennsylvania, by Rev. Tobias Bayer. Epistle: 1 Cor. 5, 7-8. Gospel: St. Mark 16, 1-7.

In this introductory episode on the book of Philippians, Rob and Vinnie explore the historical and cultural background of the city of Philippi. They discuss Lydia—the first convert in Europe—and how her prominence and hospitality supported Paul and Silas in their mission. The episode also unpacks the significance of Philippi as a Roman colony and how that shaped the dynamics of power, status, and citizenship in the early church. Finally, they reflect on the nature of Roman prisons and how Paul's joy, even while imprisoned, speaks volumes about the Gospel's power.   Please "follow" this podcast and give a review on iTunes, Spotify, or wherever you get your podcasts. Your review will go a long way toward helping others find this podcast. Then share it with others so that we can get the word of the Gospel of the Kingdom to more people!   We continue to refuse to hide these podcasts behind a paywall. We can only do this if those of you who have been blessed by them and can afford to give ($5, $10, $25, or $1million or more/month) do so. You can give a tax-deductible contribution by following this link.  

Why does the Gospel of Mark make specific and repeated reference to the compassion of Jesus in the miracle stories? Compassion and the Characterization of the Markan Jesus (Brill, 2024) discusses the function that compassion has in the Markan characterization of Jesus, particularly in how the terminology employed depicts Jesus as entering the suffering of others. In doing so, it underscores how this portrayal is exceptional among the stories of miracle workers in ancient Greco-Roman and Jewish literature. In Mark, this compassion toward the suffering other is a central feature of the kingdom of God, an attribute the Markan audience is challenged to emulate. Jonathan W. Bryant, Ph.D (2023), Loyola University Chicago, is Senior Editor of Bibles and Bible reference works at Tyndale House Publishers and is an ordained minister of The Wesleyan Church. Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Two pastors thinking out loud about the upcoming Gospel reading. This episode is devoted to the Epistle reading for Maundy Thursday, 1 Corinthians 11:23–32. ----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. 

In this conversation, David Moffitt discusses his insights on the Epistle to the Hebrews, emphasizing the significance of resurrection, sacrifice, and atonement in understanding Jesus' role as high priest. He explores the implications of these themes for contemporary theology, particularly in relation to the Passover and the nature of intercession. Moffitt also reflects on the influence of early church fathers and the narrative of liberation in Hebrews, providing a comprehensive view of how these elements interconnect in the Christian faith.TakeawaysDavid Moffitt emphasizes the importance of understanding the resurrection in the context of the Epistle to the Hebrews.The traditional views of sacrifice in preaching may not align with the biblical text.Moffitt's research highlights the significance of the ascension in understanding Jesus' role as high priest.The concept of 'It Is Finished' requires deeper theological exploration beyond the crucifixion.Atonement is not solely about Jesus' death but involves his ongoing intercession for humanity.The Passover narrative is crucial for understanding liberation from sin and death.Moffitt argues that the scapegoat imagery in Leviticus informs our understanding of Jesus' sacrifice.The early church fathers provide valuable insights into the interpretation of sacrifice and atonement.Hebrews presents a narrative of liberation that parallels Israel's journey from Egypt.Moffitt's work encourages a reevaluation of assumptions in contemporary biblical studies.Find Crackers and Grape Juice on Instagram, Facebook, and Substack.