The Beach Church Va Podcast

James Brockway
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  • Religion & Spirituality

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  1. Sep 27

    Proper 21 September 25 To October 1

    A Reading From Ezekiel 18:1-4,25-32 A Reading From Psalms 25:1-14(15-21) A Reading From Phillippians 2:1-13 Our Holy Gospel reading of Matthew 21:28-32Sermon by Rev Dr Pastor Jessica Fulton Lee

  2. Sep 20

    Proper 20 Sunday From September 18 to September 24

    A Reading From Book Of Jonah 3:10—4:11 A Reading From Book Of Psalms 145:1-13A Reading From Book Of Phillippians 1:21-27 The Holy Gospel Of Our Lord From Gospel of Matthew 20:1-16A Sermon by guest pastor Bill Holland

  3. Sep 13

    Proper 19 Sunday From September 11 to September 17

    A Reading From Ecclesiasticus 27:30— 28:7 A Reading From Psalms 103 or 103:1-14 A Reading From Romans 14:5-12 A Reading From The Gospel Matthew 18:21-35A Sermon by Rev Dr Pastor JimmyMercy. You know, my dad didn't do a lot of encouraging me to show mercy in my life. He used to say things like, the meek don't inherit anything. He would use other words that I can't necessarily or won't necessarily use right now, but that was his perspective before Christ. Mercy was not something that he had in large quantities. In fact, choking people about over money seems quite familiar as I read this story. I always paid my debts when it came to my dad for that reason. But once Christ got a hold of him, things changed a little bit and mercy is really something that only is capable in our lives if it reaches to the heart. And so there's a story that we read in the Desert Fathers about Abba Moses, or Moses the black. And he was a fourth century monk in Egypt and someone in their community, a brother, had committed an offense and the monks gathered to consider the matter and they summoned Moses, but he initially refused to come. But when they sent him for him again, he carried a basket of sand with him and there was a hole in this basket of sand and the sand was spilling out behind him as he walked. And so the brothers asked him what he was doing by having this basket that was pouring sand out of the back of him and he said that the spilling sand represented his own sins, which he did not see, which as he came to judge someone else's faults. And hearing him come to this realization that he was focused on someone else's faults while his faults were pouring out behind him that he didn't see, the community released the offending brother without further condemnation. I have to say it strikes me as fascinating how much our modern culture is drawn to desert mystics or desert fathers, those that retreated and detached from the world to draw closer to God, because they often do it as an attempt to escape the church. But what I love about the desert fathers is that they weren't escaping the church. They were escaping the cares of this world. And so this example of them asking Moses the Black to come and to offer counsel on this is not the only time that a desert father was praying and seeking God in the wilderness and they were like, please come and help. Anthony the Great, which is considered almost the father, one of the fathers of monasticism and the idea of living a life of asceticism towards honoring the Lord, was out in the woods as well and Athanasius actually requested, he wrote the book, The Life of Anthony. Athanasius actually requested for him to come and to speak on behalf of the validity of them creating a creed that came out of the Council of Nicaea. And I think that's fascinating because this is somebody that had detached from the world, who was praying out in the desert, who was seeking God and living a life of solitude, yet his counsel was so important to make a matter valid that he didn't say, no, that's too religious for me, all that church stuff. All I need is me and God over here, right? And so people would be drawn to that concept. I don't need anything else. I just need me and God. But the father of monasticism was called into the Council of Nicaea to offer credibility for what they were trying to do at the council. And he didn't say, well, much like Moses the Black, he refused at first because why would you want to leave and come? No one wants to get involved in all that stuff, but he was connected to it. And so he didn't consider himself detached from the church, nor did Moses the Black here. And so what I think is so powerful and why his actions were so important is because what we don't see in the history books is that Moses the Black considered the person that had committed this offense that he was innocent. That wasn't his concern. He was just reminding the others that they had also needed mercy in their lives. And in doing that, it changed everything, right? It teaches us that it's possible to see someone else's failure accurately, and yet it still approached that person wrongly. And I think if something is true and can be said of us, that it's easier for us to receive mercy than it is to extend mercy. We're so quick to receive it, and that same mercy that we receive from God must become the mercy that we extend to others. Today's gospel brings us face to face with that contradiction that we face in our lives. What happens when people who have received extraordinary mercy refuse to extend it? Now I'll say this right out the gate. A lot of times the people that have a hard time extending mercy to others are generally the ones who have also received a lot of mercy. That's a weird reality in our world, right? We've received mercy, and so it's hard for us at times to extend it. We know that these things happen in our lives and how this addresses us. And so what I think is fascinating is you may have noticed in us understanding this story and understanding our normal rhythms on a Sunday that we did not read our Old Testament passage. Well, we didn't have an Old Testament passage in the canon of Scripture today. The lectionary actually teaches us and walks through one of the apocryphal books called Ecclesiasticus or Syric. And so we didn't read that because that's considered a Jewish wisdom book before the coming of Christ, but it's not part of the canonical Old Testament as we receive it. And so we want to be careful and we always try to be diligent in that, but if we were to have read that, you would have heard a difference in what we say at the end of those readings. Instead of it saying the word of the Lord, we would say, here ends the reading. You might be saying, why would you even read something like that? We only want to hear the Word of God read in church. We have to understand what those books represented. They were historical books, right? So imagine if we took that same logic in everything else in life, right? I'm only going to read books that have been inspired by God, but you think every book that's ever been written isn't profitable for something, right? I'm not going to read that. No, other books have been written that are profitable for us, and the church also recognizes books that are profitable, but they're just not considered inspired canon of Scripture, right? But we learn things from them, right? We learn about culture, and we learn about what was going on around that time period. And so this book was written by Ben Sarah, and we have to understand what is being said here in some of this Jewish wisdom literature. Ben Sarah warns that anger and wrath are things a sinful person holds fast. And he describes the vengeful person as someone who keeps a record of wrongs. And then he asked a piercing question, how can someone harbor anger against another person and still ask the Lord for healing? Now again, this was written before Jesus' earthly ministry was even coming to fruition, and so you're hearing the same words in some of these historical writings that this culture was already establishing and already teaching, right? He tells the reader to forgive the neighbor's wrong, remember the covenant of the Most High, and overlook the offense. And this happened before Jesus' ministry on earth. So if we were to take this historic writing in Ecclesiasticus or Sirach and hear the words of this man who is offering this same reality to us that we see in Scripture, we see that Sirach gives us the ledger. Psalm 103 shows us the God who refuses to treat us according to that ledger. And Paul tells us in Romans that every one of us will stand before God's judgment seat. And then as Reverend Jessica read for us today, Jesus brings them all together with his story, which is where we're particularly going to rest today as we focus on this idea of mercy reaching the heart. Because we see in Peter's life, Peter wanted a number to how much mercy he should show to somebody. And how much mercy is enough mercy? How much mercy is enough mercy? Right? Today is the Feast of St. John Chrysostom. It's also the Feast of the celebration of the start of the NFL football season, right? It's a holy sacred feast. And, you know, we know the patron saint of field goals comes at one o'clock today. So we're going to be aware of that. But it's also, it's also the Feast of St. John Chrysostom, who was considered, his title, his name was given his golden mouth because he preached such wonderful oracles. And one of the things that we often attribute to St. John Chrysostom is that idea that when we leave from this space, we say all the time that we're like roaring lions, right? After we've received the body and blood of our Lord, right? We think about this reality and how God pours out his mercy in our lives and then sends us out to do something. But I think in the middle of all of that wonderful reality, we find ourselves maybe like Peter, who is coming to Jesus with a situation and saying, Lord, how much do I need to do it? Should I forgive this person? Right? He wants a number. He wants there to be something, right? How often will my brother sin against me and I forgive him? As many as seven times, right? It's a good number. He's connecting this reality and it sounds generous because seven is the number of completion. And so Peter thinks he's offered Jesus a spiritually impressive answer. You ever felt that way? Lord, I don't mean brag. I feel like that was a good answer. I feel like I did a good job there. And clinically, Jesus always takes us in those moments and goes, yeah, but. And kind of reorders us back to where we need to be. And so Jesus replies, I do not say to you seven times, but 77 times. Some translations will say 70 times seven. And while we don't want to focus too much on the precise numbering and the arithmetic, because if you're keeping count so that you know when you may stop forgiving, you probably missed what

  4. Aug 23

    The Thirteenth Sunday after Pentecost, or the Twelfth Sunday after Trinity (Proper 16)

    A Reading From Isaiah 51:1-6A Reading From Psalms 138A Reading From Romans 11:25-36The Holy Gospel Of Our Lord, Jesus Christ - A Reading From Matthew 16:13-20A Sermon From Rev Dr Jessica Fulton Lee

  5. Aug 16

    The Twelfth Sunday after Pentecost, or the Eleventh Sunday after Trinity (Proper 15)

    A Reading from the book of Isaiah 56:1-8A Reading from the book of Psalms 67:1-7A Reading from the book of Romans 11:13-24The Holy Gospel Reading Matthew 15:21-28 A Sermon By Bishop ChrisSermon transcript:Let's pray together, shall we? Father God, we're so thankful this morning as we come to your word. We pray now that you would open our hearts and open our minds by the power of your Holy Spirit that we might know your heart, we might know who we are, and most especially that we might know your son, Jesus. It is in his name we pray, amen.Please be seated. Well, if we haven't met yet, my name is Chris. I'm the Bishop of the Diocese of the Mid-Atlantic.My wife, Catherine, is here with me as well. It's my second visit to Beach Church, her first, and it's just great to be here. Thank you for the warm welcome and the kindness you've shown us.You know, there are seasons of life when faith is very easy to talk about. Your prayers are being answered. The things of life all feel settled around you.It seems as though God is very near and the path ahead seems clear. You can tell what God is up to. And then there are the other seasons, right? A medical diagnosis comes that you weren't expecting.A child goes off the deep end. A relationship breaks down that you'd had so much hope in. A prayer you've been praying for months, maybe even longer, well, it seems to go unanswered.We ask God for help and heaven seems silent. It's like the heavens are brass, as though your prayers go up and they bang off some kind of a ceiling. And it's often there that real faith emerges.Do I still trust Jesus when I don't understand what He is doing? Do I still come to Him even if He doesn't immediately give me the answers I'm hoping for? Do I want Jesus Himself or only what I hope Jesus will give to me? That's where we meet the woman in the gospel lesson today in Matthew. Her faith is tested and it is proven triumphant. And in the end, Jesus says something to her that He doesn't even say to His disciples, great is your faith.And as we're going to see, there really are two tests that are taking place in this passage. The woman is being tested. Will she continue to seek the mercy of Christ? And the disciples, they're being tested also.How far do they believe the mercy of Christ extends? And before the story's over, both of those questions, they're going to become questions for you and for me. So let's start with a little context. We wanna think about what is happening.Verse 21 tells us that Jesus withdrew to the region of Tyre and Sidon. Now, what you need to know is that this is significant because Jesus is leaving the Jewish territory. He's heading out into a Gentile land, a non-Jewish region.Before this event, almost immediately before, Jesus had been in a terrible kind of conflict, as so often happened with the Pharisees and with the scribes. They were accusing Him and He in turn turned the tables on them and accused them of elevating their traditions to have as much weight or perhaps even more weight than God's word itself. They were concerned with external purity, with the way things look, with religious observance, but Jesus told them that the problem that we have, the deeper problem, is the problem of the human heart.It's from the heart, He says, that all of the evil thoughts come and the impure words come and the defiled actions, well, that's where they come from. And now almost immediately, He encounters someone whom most people in Israel would have regarded as unclean, impure, defiled. She's a Canaanite woman.She's a Gentile, she's an outsider. Her people are enemies of the people of Israel. That's the historic and immediate context.This is what it says in verse 22. If you're following along in a Bible or an app, you don't have to, but I'm gonna walk through the text. Behold, a Canaanite woman from that region came out and was crying, have mercy on me, O Lord, son of David.My daughter is severely oppressed by a demon. So she's desperate, her daughter is suffering. And if you're a parent, even a grandparent, you understand something of what this is like, because there's no pain like watching your child suffer.For a parent, you'd rather take the pain yourself. You would rather carry the illness yourself. You'd rather absorb it than stand there, well, unable to do anything to help someone you love.One of our children has had illness at various times in her life. She was bedridden from age 14 to 18. And as much of a champion as Catherine was for her healing and getting her care, there wasn't a lot we could actually do.And I can tell you, I felt helpless. And I was so frustrated so many times because I couldn't fix it. The Canaanite woman is in a place like that, except her daughter is being demonized, we're told.So whether that's manifesting in illness or mental health issues or some combination of those things, we don't know. What we know is she's desperate. And so she cries out to Jesus, Lord, Son of David, have mercy on me.And then comes one of the difficult passages in a very difficult section of Scripture. Verse 23, but he did not answer her a word. She comes to the right person.She asks for mercy. She's even asking for somebody else. And Jesus is silent.And this is the first test of her faith. And there are times when the test of faith is not that God is absent, it's that he seems to be silent. You pray, you ask, you wait, and nothing seems to change.Over the years, as a pastor, I have seen people come to God. They're in the middle of a crisis that causes them to start seeking outside of themselves. An addiction has taken hold.A marriage has fallen apart. A child is in trouble. Financial hardship has arisen.The circumstances don't seem to change and the frustration just, ugh. It's usually, you know you're in that place, because you're up at 3 a.m. Or somewhere in that region of the night. And sometimes the real question becomes, do you still want Jesus if he doesn't fix the problem? If the marriage is not restored, do you still want him? If the diagnosis doesn't change, is he still enough? And if life doesn't go back to what it was or what you hope it would be, will you still trust him? In other words, do you want God? Or only what you hope God will give to you? And the remarkable thing about this woman is that Jesus' silence doesn't send her away.No, in the test of silence, she does not quit. She keeps coming. She presses closer.I think she gets louder. And perhaps some of you are living in that place today. You've prayed, you've asked, you've waited.God seems silent. Don't run away. Hold, get people around you.Grieve, ask, cry, seek the Lord. Because sometimes tested faith is simply faith that stays. Now, it's at this point in what's happening that the disciples enter into the picture.Verse 23, and his disciples came and begged him, strong word, saying, send her away, for she is crying out after us. She's making a scene. It's noisy, it's public, it's out in the open.This is not behind closed doors. People are watching. They're in Gentile territory.The disciples are already uncomfortable and now there's a scene and they want it to stop. And Jesus says in verse 24, I was sent only to the lost sheep of the house of Israel. Mind you, Jesus is speaking to the disciples.The woman's there and she's listening in, but right now he's shifted and he's speaking to them. And I think this is where the disciples test begins. It's happening right in the middle of her test.Now, Jesus has come as Israel's Messiah. That is who he is. That is what he came to be.He's come as a fulfillment of God's promises to the people of Israel, all the way back to Abraham. And there's an order to the unfolding of salvation history to the Jews first, to Israel, and then through Israel's Messiah, blessing to the nations. We heard that in that reading from Isaiah.In Isaiah 11, it says, the earth will be full of the knowledge of the Lord so that even the Gentile nations will look to the Messiah, the non-Jewish people. So when this Gentile woman calls son of David, we tend to miss that. What she's doing is she's actually appealing to him based upon God's covenant with the Jews, but she's not part of Israel.She has no covenant status that she can point to. She cannot say, you owe me this because of who I am in your people. Verse 25 says, but she came and she knelt before him saying, Lord, help me.Notice the change. There's no argument. There's no explanation.There's no claim being made. She knows she has no status before the Jewish Messiah, but she does have three words. She does have three words, doesn't she? Lord, help me.And there are moments in life when the deepest prayers are often the shortest, right? Lord, help me. Lord, have mercy. Jesus, I need you.And sometimes you just groan. You know what I mean? If you haven't groaned, you probably will if you live long enough. And she kneels.Now remember, her people are watching her do this. Her neighbors are there. They don't believe in Jesus.They don't want to have anything to do with the Jewish guy who's there, this Messiah. He's their people's enemy, at least the people he's from. And her kneeling, it absolutely matters because humility, that is at the very heart of worship, right? You're either on your knees or you're on the knees of your heart.The scripture says God opposes the proud, but he gives grace to the humble. She doesn't bring her spiritual resume. She doesn't tell him she deserves his attention.She doesn't argue her worthiness. No, no, no, she just comes empty-handed. And that's how every one of us comes to God.We haven't earned his mercy. We haven't lived well enough. We haven't prayed hard enough.We come because he's merciful. He is rich in mercy. I shared this earlier, and it's one of those moments where God so got a hold of my life in the everyday.And so it comes out a lot. When we were teaching our children to pray when they were young, you know, a natural place to do that is at the dinner table. I

  6. Aug 9

    Service after the Tenth Sunday after Pentecost, or the Ninth Sunday after Trinity (Proper 1

    A Reading from the book of Jonah 2:1-10A Reading from the book of Psalms 29:1-11A Reading from the book of Romans 9:1-5A Reading From The Holy Gospel Of Jesus Christ - Matthew 14:22-33 A sermon by Rev Mother VivianIt began innocently enough. I was on the phone with my good friend while I was waiting for my car to be serviced at Firestone. We talked about many things, but one of the things we spoke about was that I had shared with her an audio link to a Bible experience interpretation of one of the Psalms that was not simply read, but it was kind of half preached and half sung, a style familiar to my church upbringing, but was unfamiliar both in genre and culture for my friend.Even so, my friend loved the link and thought that maybe I could sing like that, a thought I totally disagreed with. But the things we talked most about on that long Firestone phone call was the fact that she could not shake the impression that the Lord was calling her into ordained ministry. Now the problem was we had both grown up in traditions that women could only serve in certain roles, and that was not one of the roles that we could serve.Yet she could not shake the feeling that the Lord was calling her to a place that she was told that this was not for you. And so by the end of this conversation, we were both going back and forth our thoughts, she said to me that she would put her name forward as a candidate exploring ordained ministry. So she would know for certain that the voice that she felt she was hearing in her spirit was not just her voice, but the voice of the Lord.And after making this monumental decision and telling me about it, she lightheartedly added, and if the Lord wants me to be a minister, and if I'm ordained, I want you to sing, preach that song at my ordination. And so I lightheartedly agreed thinking this would not occur, and I would not, this conversation would long be forgotten. And I was wrong, very wrong.So years later, my friend would call me to invite me to be the psalmist at her ordination to read the psalm that she had picked, and it was that psalm that we had talked about, that we had not talked about again until that conversation. It was as loving of a dare as only a friend would do. And so when I hung up the phone, I thought to myself, why oh why oh why oh why did I tell my friend, even lightheartedly, oh I'll do that, no, because that was not something, I don't have a voice for that, that's not something I can do, but, and then to do it in front of all the people who were important to her, in front of her bishop, God and country, oh no, oh no, oh no, oh no, oh no.But then I thought about my friend, she was a chaplain's wife, a Navy chaplain's wife, she raising five children, and so she was balancing going to seminary, and balancing those roles, and she comes finally to this sacred moment. So in light of those things, and because I love my friend, so out of love for my friend, and out of my ever-loving mind, I would pray, preach, sing, preach Psalm 29 to the best of my ability. Since then, the Lord loves surprising me with Psalm 29 whenever I'm in a faith-stretching moment, moments like going to Kenya, and you notice that Psalm 29 was a verse, was a Psalm for the day.For this is not only my first beach sermon, it is also the first anniversary of my very first visit to beach church, the occasion of Jimmy's ordination to the priesthood. And our first impression, Terry and my first impression of beach church, that this was a church on fire for the Lord, who loved the Lord, who loved one another, and who loved their pastors, and we were 100% right. So at this year of firsts, first year anniversary, I want to thank you beach church, because you have been so good to Terry and myself, opening the doors of your hearts and your fellowship to Terry and myself.It has been quite a year since then. Psalm 29, first two verses, ascribe to the Lord, you heavenly beings, ascribe to the Lord glory and strength, ascribe to the Lord the glory, do his name, worship the Lord in the splendor of his holiness. The voice of the Lord is over the waters, the God of glory thunders, the Lord over the mighty waters, the voice of the Lord is powerful, the voice of the Lord is majestic.The majestic, powerful voice of the Lord rules and reigns, not only over the cosmos, not only over oceans and seas, the rising and falling of kingdoms, but even over the turbulent waters of our lives. We might know this in our heads, but what is our response when the voice of the Lord calls us out onto those waters to join him in work that is impossible without his help? Today's lectionary readings with Jonah and Peter offer us three pictures of disobedience, of begrudging obedience, and growth through obedience to the voice of the Lord. So bad news first, disobedience.The voice of the Lord told Jonah to arise and go to Nineveh, and that voice prompted Jonah to arise and go in the opposite direction. Scripture states twice that Jonah's disobedience was Jonah's attempt to literally run away from the presence of the Lord. Now Jonah would be familiar with the voice of the Lord because he was a prophet, and he is mentioned in 2 Kings 14.25. So as a prophet of the Lord, familiar with the voice of the Lord, certainly he had read King David's words in Psalm 139.King David writes, Where can I go from your spirit? Where can I flee from your presence? If I ascend to heaven, you are there. If I make my bed in the depths, Sheol, the place of the dead, you are there. Now if Jonah didn't know these truths before he started running, he certainly would testify of them when he prayed those words in this morning's Old Testament lesson.Now Jonah's disobedience to the voice of the Lord quickly set him on a downward spiral. Scripture says that he went down to Joppa, down into the ship, down into the deep waters at the roots of the mountains, he would call it, and finally down to the belly of a fish. And what I had not considered until I started preparing this message is how Jonah's disobedience to the voice of the Lord not only hurt him, was costly to him, but was also costly to others.Sin rarely remains a private matter. When we disobey the Lord's voice, others are also negatively impacted. In the storm that Jonah's disobedience stirred up, the ship, the cargo that was on the ship was lost because the shipmates were throwing them over the side trying to save their own lives.Jonah's disobedience to the Lord's voice jeopardized the Ninevites' lives. Without a prophetic warning, the people would be destroyed, and annihilation, we later discover, that would have been A-OK with Jonah. So, for whatever reason, Scripture does not say, after three long days of being slowly digested in the fish's gastric juices, with his life fading away, as we read this morning, Scripture says, then Jonah remembered the Lord, and it was then he prayed.In our Old Testament reading, Jonah comes to this conclusion. Those who pay regard to vain idols forsake their hope of steadfast love. Those who pay regard, those who cling to, cherish, pay attention to vain idols forsake their hope of steadfast love.In the word steadfast love that we translate in the English, in the Hebrew, is a beautiful word describing God's love, hesed, covenantal, faithful, and generous love. Hesed has so many definitions, it's such a beautiful love, because it's God-sized love. So this verse could very well read, it's on the screen, those who cherish vain idols forsake their hope of experiencing God's love.So how could we possibly have an awareness of God's hesed, covenantal, faithful, generous love if we're looking for that love everywhere else? It's just like that old song, looking for love in all the wrong places. Jonah finally surrenders himself to God's will at the end of today's Old Testament lesson, and the Lord tells the fish to vomit Jonah onto dry land. Jonah's response toward the voice of the Lord then changes from disobedience to begrudging obedience, the second point of this message.The same good friend I told you about earlier once sent me a comic strip based on that famous footprints poem, the poem where the poet reflects on their walk with Jesus as seeing two sets of footprints on the sand side by side most of the time. In the comic my friend sent, Jesus explains, where you see one set of footprints is where I carried you. In the second frame, that long groove is where I dragged you, kicking and screaming.Jonah heeded the voice of the Lord with begrudging obedience, kicking and screaming. Why was Jonah dragging his feet? It could be two reasons. If the Ninevites repented and God relented from judgment, as he has a right to do, Jonah might lose credibility as a true prophet because the destruction he proclaimed to the Ninevites did not come to pass.Jonah might have been concerned about marring his sterling reputation as a true prophet speaking the voice of the Lord. But Jonah also had a stronger concern. The Assyrians he was called to minister to were known for extreme cruelty and for being without mercy, and they acted that way toward his people, the Israelites.The Assyrians were the archenemy of Israel, the Assyrians, the Ninevites were at the capital of Assyria. Jonah wanted to see God's vengeance on the Ninevites. He did not want God's mercy to be put out on the Ninevites, and this explains why Jonah had been dragging his feet since the book's opening sentence.Now, as Jonah feared, Ninevites responded to Jonah's one-sentence warning with deep lamentation, repentance, and fasting. The king got down from his throne and commanded everyone, even their livestock, to fast, to repent, and to pray to the God that Jonah spoke of. Now, normally when a prophet proclaims a message and the people respond positively to it, it's like, mission accomplished, thank you, Jesus, or thank you, Lord, if they go in the Old Testament.But that didn't happen here. Instead, Jonah didn't just get angry. The text in the original He

  7. Aug 2

    The Tenth Sunday after Pentecost, or the Ninth Sunday after Trinity (Proper 13)

    The Tenth Sunday after Pentecost, or the Ninth Sunday after Trinity (Proper 13)A Reading from Nehemiah 9:16-21A Reading from Psalm 78:1-16A Reading from Romans 8:35-39The Holy Gospel of our Lord Jesus Christ according to Matthew 14:13-21A Sermon From Rev Dr Pastor Jimmy

  8. Jul 26

    The Ninth Sunday after Pentecost, or the Eighth Sunday after Trinity (Proper 12)

    A Reading from 1 Kings 3:3-14A Reading from Psalm 119:121-136A Reading from Romans 8:26-34The Holy Gospel of our Lord Jesus Christ according to Matthew 13:31-33, 44-50Sermon by Rev Dr Jessica Fulton Lee

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Information

  • Creator
    James Brockway
  • Years Active
    2023 - 2026
  • Episodes
    72
  • Rating
    Clean
  • Copyright
    © Copyright 2026 by James Brockway
  • Show Website
    The Beach Church Va Podcast