[00:00:05] Hello! My name is Sally Moriarty-Flask; welcome to: From His Word to Our Hearts, my weekly Bible Study podcast. Together we will explore the readings to be proclaimed at the Catholic Mass on Sunday, February 16, 2025, the Sixth Sunday in Ordinary Time. This week's episode is entitled: Truth or Consequences, and in these readings we'll examine how the choices we make in this life can impact our life here on earth and our destiny for all eternity. As we journey through the readings this week, consider the following: Every choice we make has consequences, be they good or ill. Jesus teaches us how we should live - gives us a playbook, if you will, for how to structure our lives - but we don't always pay attention to it. We are so eager to jump on the latest self-help bandwagon, yet we often ignore the Bible, which is our ultimate self-help, self-instruction manual.
[00:01:21] So let's begin in prayer:
In the name of the Father, and the Son, and the Holy Spirit. Amen.
Heavenly Father, we praise you and we thank you for the gift of Sacred Scripture which teaches us how very much you love us. Help us to open our hearts and minds to hear the words you speak to us and allow them to dwell deeply within us so that we live according to your will. We ask this through your Son, our Lord Jesus Christ. Amen.
In the name of the Father, and the Son, and the Holy Spirit. Amen.
[00:02:00] Now that we have opened our hearts in prayer, let's listen to what God is telling us in the Scriptures.
[00:02:07] Our Gospel this week is from Luke 6: 17, 20-26.
[00:02:16] “[Jesus] came down with the [Twelve] and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon. And he lifted up his eyes on his disciples, and said: ‘Blessed are you poor, for yours is the kingdom of God. Blessed are you that hunger now, for you shall be satisfied. Blessed are you that weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, on account of the Son of Man! Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets. But woe to you that are rich, for you have received your consolation. Woe to you that are full now, for you shall hunger. Woe to you that laugh now, for you shall mourn and weep. Woe to you, when all men speak well of you, for so their fathers did to the false prophets.’”
[00:03:41] Luke was a Gentile, most likely from the city of Antioch in ancient Syria (which is in modern day Turkey). He was highly-intelligent and well-educated (educated in the Greek methods, in the Greek style), both a physician and an artist… he was what we would call a real Renaissance man long before the Renaissance ever took place.
[00:04:12] And because of his education, because of his Greek style of background, Luke would have envisioned Jesus delivering a foundational teaching such as this in one of two settings: either in a large flat area where a great crowd could gather around him, or in a Greek style amphitheater - something with a stage at the bottom surrounded by tiers of seats.
[00:04:48] Now, given that there were no Greek amphitheaters nearby where Jesus gave his Sermon, Luke's account is recorded as the Sermon on the Plain. If you remember Matthew's version (The Sermon on the Mount) is told from a Jewish perspective, with Jesus teaching from a mountaintop.
[00:05:16] Does it really matter what the location was? Where the sermon took place? Of course not. What really matters is what Jesus said, not where he said it. And there are some interesting differences between the two texts.
[00:05:36] The Sermon on the Mount gives us eight Beatitudes, right? Everybody knows the Beatitudes… and those are statements that begin with the words: BLESSED ARE… right? Blessed are the poor in spirit, blessed are those who mourn, right? We've heard all eight statements. The Sermon on the Plain, on the other hand, presents this from a slightly different perspective. It gives us four blessings followed by four curses. Regardless of how the text is arranged, this Sermon is one of the most foundational teachings about what it means to follow Jesus - what it means to be a faithful disciple.
[00:06:21] Let's break open Luke's account of the Sermon on the Plain.
“[Jesus] came down with the [Twelve] and stood on a level place,”
[00:06:30] I just got done telling you that both Luke and Matthew include some version of this Sermon given by Jesus, whether they situate it on a mountain or a plain, right? But it is significant to note that they are the only two Evangelists to record this Sermon. This is one of those instances that I alluded to a few weeks ago when I talked about the Two-Source Theory. I explained that both Matthew and Luke used Mark as one of the primary sources for their writing.
[00:07:15] But when there are events - like this Sermon - that are not included in Mark's Gospel, theologians have always assumed that both Matthew and Luke had access to some other original source, whether it was a written source or a strictly oral tradition. But whichever it was, that source has since been lost to history. And that source is what scripture scholars call Q or Quelle. So, if you ever hear the Q source, that's what they're talking about.
[00:08:00] And it is that Q source that serves as the second source of information in the Two-Source Theory. I also want to mention something about the phrase: A LEVEL PLACE that Luke includes. Those words should remind us of Advent and the quote from Isaiah 40: “Every valley shall be lifted up and every mountain and hill be made low. The uneven ground shall become level, and the rough places a plain.” And remember, that was about - that whole quote was talking about - how the precursor to the Messiah would prepare, right? That's looking at it from the Christian point of view. At the time, of course, Isaiah was talking about the exiles returning. But we look at it through the lens of the New Testament and we say: that is the precursor to the Messiah (John the Baptist) metaphorically preparing the way for Jesus. And so, when Luke situates this on a level plane, he's following that particular tradition. And this is the first time that Jesus addresses a large crowd in Luke's Gospel. So, again, it's significant that he does so from a level place.
[00:09:37] It's also a good reminder to us that we should never think that any words in Scripture are insignificant.
[00:09:46] Okay, let's go on.
“[Jesus] stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the sea coasts of Tyre and Sidon.”
[00:10:01] So, Luke - right there - just listed four places, right? Judea and Jerusalem, which would have been a representation of the Jewish people… and then he lists Tyre and Sidon, and those areas would have been a representation of the Gentiles, right? Because they… there would have been a significant population of Gentiles in those areas. And what does Luke mean by mentioning two of each? Two primarily Jewish areas and two potentially Gentile areas? Well, the meaning is that this message is for everyone, for both Jews and Gentiles, not for Jews alone, but for everyone.
[00:10:49] “And he lifted up his eyes on his disciples,”
Okay, he's talking to a great crowd, and yet he seems to direct this to his disciples. Why would he do that? Well, the reason is that his disciples (the Twelve) - the ones that will follow him for the next three years - those are the ones that will be entrusted to carry on his teaching mission once his life has ended. So, he directs this to them, making sure that they understand it.
“and [Jesus] said: ‘Blessed are you poor, for yours is the kingdom of God. Blessed are you that hunger now, for you shall be satisfied. Blessed are you that weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, on account of the Son of Man! Rejoice in that day and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets.’”
We just heard Jesus make four statements in that section. And remember, the word blessed means fortunate or happy. But these four statements seem to be very strange reasons for happiness.
[00:12:29] Jesus says we're supposed to be happy about being poor, hungry, sad, and despised… and then, on top of that, Jesus tells us that we should rejoice in the midst of all of that. How do we process that? That goes counter to everything we know in our culture, in our world today.
[00:12:57] Well, we have to start to understand that by looking at Luke's motivation. Luke's Gospel is also called the Gospel of the Poor because, in it, Jesus places such a great emphasis on those who exist on the margins of society. And if you look at some of those things… in particular, Matthew's version of the Sermon on the Mount says: BLESSED ARE THE POOR IN SPIRIT… Luke drops that IN SPIRIT and he just says: BLESSED ARE YOU POOR. He also talks about: blessed are those who are put down by society, right? And that's a pretty typical situation for people that have less means - that are of lesser means. But interestingly, he pairs that with the prophets - and I'll get to that in a minute, but keep that in mind. One other thing while I'm talking about Luke's Gospel of the Poor… yes, Jesus made a particular emphasis about that, right? He talks about helping the widow and the orphan; he talks about taking care of the poor, the marginalized, those on the outskirts of society, those who have no one else to help them. And it's important to note that in the 1960s, Luke's Gospel became a significant contributing factor to what is now called the Preferential Option for the Poor. And that is a truly important concept in Catholic Social Teaching and Latin American Liberation Theology. Now, Catholic Social Teaching and Liberation Theology… people can look at those things in very negative ways. But that goes counter to what we, as Catholics, really should believe. If you read the Gospels and if you read them honestly - that Preferential Option for the Poor and what Catholic Social Teaching tells us we should do, what Liberation Theology teaches - is that the poor should be taken care of by those who have more resources. Not only that, that has actually been enshrined in the Catholic Code of Canon Law, which states: “The faithful (that means us, guys)… the faithful are obliged to promote social justice and to assist the poor from their own resources.” This is not Socialism - that's the big criticism that everyone offers to Catholic Social Teaching and Liberation Theology - the Church is not promoting Socialism… that's not it! But what it is saying is that those who have more are responsible to share with those who don't.
Think of Jesus' encounter with the rich young man. When the rich young man approaches Jesus, he says: Lord, what should I do to attain eternal life? And Jesus says: Give away all you have and come follow me. But the rich young man, if you'll remember, left sad because he had great possessions and much wealth. But Jesus says the same thing to us! If we have a lot, we need to share with others. This Preferential Option for the Poor, this isn't just a bandwagon that we can jump onto, it's not just another social trend, it's not just a theological idea or even a legal statement… this IS the Gospel! This is Jesus, himself, teaching us how we should live! And really, it is a focus on mercy and justice which encourages us to be just and merciful as God our Father is just and merciful. And if we do what Jesus tells us to do… he assures us that we will be rejected, mistreated, and reviled - just as the Old Testament prophets were. Remember, I said I'd come back to that! So, if we're being criticized… if we're being put down for our beliefs… for what we espouse… for what we do… for how we act in treating the poor with dignity, respect, and generosity… then maybe we're doing the right thing! Because not only were the Old Testament prophets treated that way, but Jesus himself was treated that way, right? As we go on, we hear Jesus make four additional statements and notice that each one of these aligns with one of the blessings we already heard… each one of these Woes matches up with one of the Blessings.
[00:18:16] “But woe to you that are rich, for you have received your consolation. Woe to you that are full now, for you shall hunger. Woe to you that laugh now, for you shall mourn and weep. Woe to you, when all men speak well of you, for so their fathers did to the false prophets.”
Those statements sound pretty ominous, don't they? Jesus isn't pulling punches here. He's stating outright that those who are comfortable in the world today have already received their reward, so don't expect anything more. Here's what makes this uncomfortable for us. Most of us, if we're honest with ourselves, fit into this group, right? The United States is one of the most prosperous nations in the world. We have a higher Standard of Living, a better economy, than almost any other country in the world.
[00:19:27] So, Jesus is saying: Okay, you've already received your reward. If you don't do anything with it, it's going to put you in jeopardy. How do we process that? How do we incorporate that into our daily lives?
[00:19:47] We start by doing what Jesus tells us to do, right? Living the way he teaches us to live… being just and merciful as our Heavenly Father is just and merciful.
[00:20:05] In the Sermon on the Plain, Jesus upends the world's understanding of happiness. He tells us that happiness doesn't come where we expect it… it doesn't come from riches or fame…. it doesn't come from fortune or power or influence.
[00:20:28] And again, he uses how the prophets were treated to illustrate his point. Associating true prophets, prophets like Jeremiah and Isaiah and Ezekiel, with blessings… those strange blessings, right? Meaning that what happens in this life will impact - or have consequences - for the next life. And he uses false prophets and aligns them with woes. Those who have - in this world: riches, food, happiness, a good reputation… ooh boy, look out! Because those will put you in jeopardy... those will also have consequences for our eternal destiny.
[00:21:25] Now, that comparison of true and false prophets would have been better understood by Jesus’ listeners, at the time, than we would understand it. We tend to think only in the words Jesus is using: True Prophets and False Prophets. But let me try to put it in perspective and then modernize it. First, False Prophets, at the time of Jesus, would have been those who placed their trust in the transient things of this world… things like kings and empires, wealth and military conquest. But in our modern time, think of things like corporations, politicians and political parties, fads, self-help books. Think of people - and we hear it all the time, we see it all the time - think of people that adopt those “so-called personal truths” that somehow magically change when the political or social winds blow a different direction. False Prophets, then and now, offer us only changing and changeable messages, deceit and instability… nothing that is easy, or reliable, on which to build our lives.
[00:23:04] True Prophets, on the other hand, in biblical times, trusted in the one eternal and unchanging God and spoke HIS truth, God's truth. And yes, I do mean from biblical times… people like Isaiah and Jeremiah and Ezekiel and Daniel, those are the… those are the Major Prophets, but then you can go through the list of the 12 Minor Prophets as well, I do mean that. I mean the Judges - the people that ruled Israel during the time of the Judges - they were all (most of them) were prophets as well. But I also mean people like, in our more modern times, people like John Paul II, Martin Luther King Jr., Mother Teresa, Pope Francis… people who speak God's truth to us.
[00:24:05] Not the changeable “so-called truths” that people latch onto when it suits them and then abandon just as quickly. No, no! Not those kind of truths… not the world's truths, but God's real, unchanging, and objective truth. Let's face it, it's really hard to find objective truth in our modern world with so many voices battering our minds all the time… so many different things constantly vying for our attention. That's why we - now more than ever - need to rely on Scripture. Sacred Scripture is still God's eternal, transcendent, and objective truth. So, where do we stand? What choices will we make?
[00:25:04] Will we choose God's ultimate self-help manual filled with his unchanging truth that may not make our lives easier here on earth but promises an eternal reward in heaven? Or do we choose the eternal consequences that come as a result of following the false prophets of this world, espousing truths that change daily, chasing every new fad that comes out, and following every one of the latest trends as they come up, but risking our eternal heavenly home. God's truth? Or eternal consequences?
[00:25:55] That takes us to our First Reading, which is from Jeremiah 17: 5-8.
“Thus says the LORD: ‘Cursed is the man who trusts in man and makes flesh his arm, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when the heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.’”
[00:26:49] Jeremiah was a prophet in the Kingdom of Judah during the late 7th & early 6th centuries BC. He is sometimes called the Weeping Prophet, and we might think that name came about because his life was marked by opposition, arrest, imprisonment, and public disgrace… but that's not the case. The real reason is because he expressed so much grief and sorrow in his prophecies. This particular section of Jeremiah is a collection of wisdom sayings contrasting the fate of those who believe and trust in God with those who trust in the people and things of this world. So, it's pretty clear why this Reading was paired with this week's Gospel. So, let's look a little more closely at this passage…
“Thus says the LORD:”
Remember whenever a prophet uses those words he is not speaking on his own authority… he is speaking for God.
“Cursed is the man who trusts in man and makes flesh his arm, whose heart turns away from the LORD. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land.”
[00:28:07] Jeremiah uses a number of images that would have been easily recognizable to people living in a harsh, dry, and desolate area, right? A shrub in the desert, a parched wilderness, a salt land. And he equates those with people who turn away from God and follow the way of human folly and wickedness. Then he offers a different vision…
[00:28:38] “Blessed is the man who trusts in the LORD, whose trust is the LORD. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease bearing fruit.”
And that's the other side of the coin, right? Jeremiah uses lush and vibrant examples: trees near water, flowing streams, green leaves, abundant fruit - to illustrate what happens when people follow God in the ways of righteousness and wisdom. Each section presents a choice to Jeremiah's listeners, of course, but a choice for us as well. Do we choose to place our trust in man or in God? The choice is about that simple… and along with each choice is a list of inevitable consequences that the choice entails. We have free will… only we can choose our path. We control our own destiny, and we will receive the reward - for good or ill - of our choice… so, what will we choose?
[00:30:02] Our Responsorial Psalm this week is Psalm 1 and the refrain is:
“Blessed are they who hope in the Lord.”
That refrain is from the NAB (New American Bible); other texts are different. The Grail Psalter says: Blessed the man who has placed his trust in the Lord; the RSV (Revised Standard Version) says: You have multiplied, O LORD my God, your wondrous deeds and your thoughts towards us; the Septuagint (the Greek Edition - Greek version - of the Old Bible): Many are your wonderful works, my God, which you have done, and your thoughts towards us.
Those are all radically different! I'm offering you the NAB refrain: Blessed are they who hope in the Lord, because that's likely the one that you will hear in your parish this week. Because, remember, the NAB is the translation that the Lectionary is based upon. And here are the verses:
“Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the sea of scoffers, but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff which the wind drives away. For the LORD knows the way of the righteous, but the way of the wicked will perish.”
[00:31:40] Now, this is a Wisdom Psalm, and – hopefully - it's quite clear why this was chosen for this week. Today's Psalm, like our Gospel and our First Reading from Jeremiah, contrasts the fate of the righteous with that of the wicked. The Psalmist says the righteous are under God's protection, while the wicked will end in ruin and destruction. One thing we have to keep in mind is that Old Testament theology believed that those who received God's favor were rewarded with security, wealth, and prosperity. And we can see that in verse three of the Psalm, right? Which says: IN ALL THAT HE DOES, HE PROSPERS. However, we have to remember that this message runs counter to what Jesus tells us in the New Testament, because what he says there is: we must take up our cross and follow him. Now, Jesus makes absolutely no promises as to what will happen for our security, our wealth, and our prosperity. He doesn't say that we will receive them… he doesn't say we won't. What he does say is that we all have a cross to bear… whatever that cross may be. And the other thing he says is… that if we are fortunate enough to possess security, wealth, and prosperity, we must… not, should - must… share that bounty with others.
[00:33:13] That leads us to our Second Reading, which is from the First Letter of Saint Paul to the Corinthians 15: 12, 16-20.
[00:33:25] “[Brothers and Sisters:] If Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those who have fallen asleep in Christ have perished. If for this life only we have hoped in Christ, we are of all men most to be pitied. But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep.”
[00:34:09] This is the 4th of 7 passages from 1 Corinthians we hear this year. It would have been our 5th passage if not for the Feast of the Presentation of the Lord on February 2nd. And Paul is Still dealing with that particularly troubling issue… that a number of people in the Corinthian community deny the Resurrection of Jesus. Last week, Paul laid some groundwork regarding Jesus’ Resurrection by stating again that he, Paul himself, was a witness to the reality of the Risen Christ, that he saw and spoke to Jesus on the road to Damascus. Meaning that anyone who denies the Resurrection of Christ denies Paul's own personal experience. This week, Paul tackles the resurrection deniers head on.
[00:35:12] And he begins by stating the problem outright. Let's listen to what Paul has to say…
“[Brothers and Sisters:] If Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead?”
Paul, of course, is the person who preached that Christ was raised, right? He was the one that established the Church in Corinth and preached the good news to them. So, he rationally states what he knows to be true. Then, using a rhetorical device common at the time, questions the validity of the statement he just made.
Now, rhetoric has a different meaning in today's world than it did in biblical times… a different connotation. In our world, rhetoric is typically seen as insincere speech designed solely to sway someone's opinion in a particular direction.
But in Paul's day, and actually down through the ages, all the way to the time of Saint Thomas Aquinas, rhetoric - along with grammar and logic - were fundamental studies, crucial to all manner of intelligent oral and written communications… things like debate, legal documents, scientific study, politics, philosophy, and theology. It wasn't just insincere speech trying to make you think a certain way. No, no, no! Rhetoric, grammar, and logic were the foundations of all intelligent discourse.
And as much as we like to look at the Corinthians and say: gosh, how can you not believe this? I think we have to cut them a little bit of slack.
[00:37:18] We often forget how difficult the concept of resurrection would have been in biblical times. Let's face it - to us, it's accepted fact… it's history… it's immutable truth. But not to the Corinthians! Remember, they were newly minted Christians - new converts - and they had only had a few years of being Christian under their belts… the entire community! And they are clearly struggling to accept something as fact that they haven't witnessed for themselves.
[00:38:03] Another part of the problem is the fact that they cannot imagine what a resurrected body would look like. So, part of it is denying the resurrection… but part of it is fear of the unknown. What would a resurrected body look like? Then Paul goes on…
“For if the dead are not raised, then Christ has not been raised.”
Paul is employing a simple logical argument, here. Paul knows that the dead have been raised since he encountered the Risen Christ, but no matter how foolish he may find the assertion of the Corinthians, he still has to guide them through the logical steps necessary to reach the correct conclusion: that there is resurrection. So, what's the next logical premise?
[00:39:03] “If Christ has not been raised, your faith is futile and you are still in your sins. Then those who have fallen asleep in Christ have perished.”
[00:39:17] Those two things are the logical consequences of the faulty premise that denies Christ's Resurrection: faith is futile, you are still in your sins… and those who have fallen asleep in Christ are gone forever - they've perished… they're gone. All of those consequences are frightening.
[00:39:40] So Paul ratchets up his rhetoric just a little bit more…
“If for this life only we have hoped in Christ, we are of all men most to be pitied.”
Again, ruthlessly following the logic… if Christ's Resurrection never happened, then no resurrection is possible and all we have left is this earthly existence. And if that's the conclusion we reach, then every believer has been duped and deserves nothing but pity and scorn, right? That's the logical consequence of that premise - if you follow the logic step-by-step.
[00:40:29] But Paul goes on…
“In fact Christ has been raised from the dead, the first fruits of those who have fallen asleep.”
Paul is saying - you came to the wrong conclusion!
[00:40:45] You allowed your intellect to lead you in the wrong direction! But I am here to tell you Jesus has been raised - and that fact is undeniable. Then Paul uses the phrase: FIRST FRUITS. We hear that phrase quite often, right? But we may have lost the fullness of its meaning since most of us neither live on a farm nor grow our own food. The first fruits that ripen in any crop indicate that the growing season has been successful enough to produce a harvest - that's sort of an early gift to the farmer or to the fruit grower, right? Okay… everything you've done throughout this season - all the watering, all the pampering, all the nutrition that you've provided to your crops - has been successful… and now you're going to be able to gather in a harvest. But more than that, they are a promise that the rest of the crop will soon follow.
[00:41:56] Paul uses this agricultural analogy to illustrate to the Corinthians - and to us - that Christ's Resurrection holds the promise of the resurrection of us all.
[00:42:10] So done deal, right? Paul proved his point logically and so now everyone believes, right? Nope, not so fast! Not for the Corinthian community and not for us in modern times. And that, I think, is the scarier part.
Two thousand years later, 33% of Americans don't believe in the Resurrection… 50% of adults in England don't believe… Christianity is in decline across all denominations, most everywhere in the world. Turns out that we - who believe - may have more in common with Paul than we thought.
[00:42:51] Our Readings this week still leave each of us with an unavoidable choice though, don't they? Will we choose to live according to the whims and wishes of our modern world? Or will we choose to live according to Christ's teachings? If we believe in God, if we accept the Scriptures, if we believe in the Passion, Death and Resurrection of Christ, then we have to decide how we are going to live.
And if we choose to really live the Gospel each day - and I mean every single part of it… the easy parts, like loving our friends and family, sure, absolutely, but not just the easy parts…
we also have to live the hard parts, like loving others as we would love ourselves…
and the even harder parts, like loving our enemies and doing good to those who hate us…
and the nearly impossible parts, like really seeing the face of Christ in everyone we encounter - not just the people we like, not just the people we agree with, but everyone… every single person!
[00:44:24] And that's really what Matthew 25 tells us, right? Whatsoever we do to the least of our brothers, that we do to Christ. So, we have to learn to see the face of Christ in every person we encounter. That is not just a tall order - it's gargantuan. But if we really live as Christ teaches us to: openly, freely, righteously, compassionately, lovingly… then I promise you, we can change the world!
[00:45:08] So, what will we choose? Because whatever our choice is, it has eternal consequences.
[00:45:20] So, do we choose truth or consequences? Do we choose to follow Christ or do we turn our back on him?
[00:45:30] If you would like to reach out to me with questions or comments, send me an email at
[email protected]
Thank you for listening and until next we meet, may God shower His blessings upon you like a soft and gentle rain and may he hold you, safe and secure, in the palm of his hand.
From His Word to Our Hearts is produced by SFS Audio Solutions.
The content of the show was assembled by me, Sally Moriarty-Flask.
Our music was composed by Jimmy Flask and is used with permission of the composer. All rights reserved.
Information regarding references used in preparing the exegesis for this podcast is available upon request.
Thank you for listening and God bless.
