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Hi everyone. 
Welcome again to logical bible 

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study. 
This is the Catholic podcast 

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where every day we do a verse by
verse exegesis of the gospels. 

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And today we're going to 
continue in the Gospel of Luke. 

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So we're looking at Luke chapter
9, verses 18 to 24. 

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One day when Jesus was praying 
alone in the presence of his 

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disciples, he put this question 
to them who do the crowds say 

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that I am and they answered 
John, the Baptist others Elijah 

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and others say, one of the 
ancient prophets, come back to 

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life. 
But you he said, who do you say?

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I am It was Peter, who spoke up 
the Christ of God. 

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He said, but Jesus gave them 
strict orders. 

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Not to tell anyone about this. 
The son of man he said is 

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destined to suffer grievously to
be rejected by the elders and 

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chief priests and scribes and to
be put to death and to be raised

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up on the third day. 
Then to all he said, if anyone 

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wants to be a follower of mine, 
let him renounce himself and 

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take up his cross every day and 
follow me. 

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For anyone who wants to save his
life will lose it but anyone who

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loses his life for my sake, that
man will save it. 

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So that's our passage for today.
And those words are probably 

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fairly familiar to many of you, 
because this is Luke's version 

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of the famous Peter's 
confession, where Jesus, then 

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goes on to make him the holder 
of the Keys of the Kingdom of 

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God. 
This is Luke's version though, 

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which is a little more brief, so
what's the context here? 

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Jesus has been doing healings 
and miracles all across Galilee.

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And the thing that happened, 
just before this in Luke's 

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gospel is the feeding of the 
five thousand. 

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So it would appear. 
You that we're perhaps in the 

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middle of Jesus ministry, 
somewhere, in the middle 

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chronologically Verse 18. 
One day when Jesus was praying 

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alone, in the presence of his 
disciples. 

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Notice this, he's praying alone,
but with his disciples, so 

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there's no crowds at this point,
which is actually pretty rare 

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for Jesus. 
It's just him and his disciples.

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So that's why he takes this 
opportunity to have this quite 

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personal revealing conversation 
with them, because there's no 

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crowds around now. 
Matthew and Mark's gospel. 

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Make it clearer that the 
Location for this scene is as 

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they're coming in to caesarea 
Philippi, but Luke doesn't tell 

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us where it is. 
At this point, Jesus has been 

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concealing his identity. 
He hasn't been willing to 

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completely come right out and 
say that he's the Messiah, but 

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he now wants to see his 
disciples have perceived what it

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is and if they're ready to 
understand what it is. 

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So he puts a question to his 
disciples. 

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Who do the crowds say that? 
I am Jesus. 

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Nosing answer to this question. 
He would know what the crowds 

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thought of him obviously, but he
just wants to establish some 

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common ground with the disciples
for the rest of the The station.

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So he's going to use this 
question as a launching platform

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to talk about some deeper 
Concepts and caesarea Philippi, 

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interestingly is a region that's
known for worshipping false 

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gods. 
So perhaps, that's another 

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reason why Jesus Takes the 
opportunity to ask about his own

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identity. 
And here's what the disciples 

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say, in response, some say, John
the Baptist others Elijah and 

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others say, one of the ancient 
prophets, come back to life. 

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So these words are probably 
fairly familiar to you. 

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If you've been listening to the 
podcast in the last few days 

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because almost just prior to 
this Herod wonders, the same 

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thing, here it is wondering is 
he John the Baptist is he 

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Elijah? 
Is he one of the ancient 

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prophets those same three 
options are presented to us 

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again. 
So these are the common opinions

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at the time about who Jesus is. 
So something is John the Baptist

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because in Israel John the 
Baptist was known as a mighty 

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spirit filled man. 
So some people think that Be 

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John. 
The Baptist has come back to 

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life in the person of what they 
think is Jesus. 

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Another option that people 
believe is that he's Elijah. 

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And that's because there's many 
prophecies in the Old Testament,

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which predict that Elijah will 
return one day before the 

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kingdom of God comes. 
If you look at Malachi chapter 3

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verse 23, there's predictions 
that Elijah will come back and 

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Elijah could work miracles. 
Jesus could work miracles. 

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So some people think is the same
person and the other option here

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is that Others say he's one of 
the ancient prophets come back 

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to life. 
So some other people at the time

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in the crowd of thinking, that 
maybe Jesus is one of the other 

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prophets, maybe Elijah or 
perhaps Moses because there's 

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some prophecies that Moses will 
return. 

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If you look at Deuteronomy, 18, 
verse 15, there's a hint there 

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that maybe one day Moses will 
return. 

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So there's all these different 
rumors about Jesus swirling 

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around apparently, no one has 
come right out at this point and

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said, Jesus is definitely the 
Messiah. 

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Possibly some Do you think that 
but that hasn't been fully in 

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the onset or certainly no one in
the crowd has said that 

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specifically that they think 
he's the Messiah so those three 

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options John the Baptist Elijah 
and one of the prophets those 

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are all Preparatory rolls when 
the Messiah. 

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So no one seems willing to take 
the extra step of saying that 

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he's the Messiah. 
But at least all of those titles

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do acknowledge that Jesus is a 
prophet and Jesus uses that as a

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springboard to take it a step 
further and to show that he's, 

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in fact, more than a prophet. 
He really is the Messiah. 

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So having after the disciples 
have said those three options 

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Jesus says to them in verse 20. 
But you who do you say that I 

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am. 
So this is the key question. 

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He wants to know who his own 
disciples think he is. 

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And you could say that Luke here
is directing this to each hearer

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when the original readers of 
Luke's gospel, read this part, 

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they would have probably thought
to themselves. 

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Who do I say that Jesus is? 
They have to wrestle with this 

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question because at this point, 
there's been a lot of debate. 

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Out who Jesus is and now, as 
they come towards sort of the 

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middle section of Luke's gospel,
they need to reflect on who they

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think Jesus is. 
And it was Peter who speaks up 

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and it's significant that Peter 
does that because that shows 

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that he's the leader who speaks 
on behalf of all the apostles, 

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it is quite significant that 
Peter is the one that speaks and

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Peter says you are the Christ of
God. 

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Now that's quite profound 
Christ, literally, this means 

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Messiah. 
Leah. 

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So when Jesus says you, when 
Peter says you are the Christ of

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God, it's equivalent to saying, 
you are the Messiah and the Jews

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have been waiting for the 
Messiah. 

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They do believe in Messiah is 
coming, but Peter is the first 

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one to come, right out and say 
Jesus, you are the Messiah. 

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No one during his ministry, her 
directly understood this yet, 

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angels, and demons have said it,
but no human, except perhaps, 

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for Simeon, early on, but 
certainly no human on their own 

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reasoning. 
Has announced that Jesus is the 

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Messiah yet. 
So, Fact that paid it does that 

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here is significant and it's 
evidence. 

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The Peta is inspired by God in 
order to recognize that Jesus is

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the messiah. 
Now it's possible some Scholars 

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think that? 
Because the feeding of the five 

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thousand happens just before 
this may be because of the Old 

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Testament background of the 
feeding of the five thousand. 

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So it's a man in the wilderness,
which is associated with Moses. 

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So some think that the fact that
the feeding has just happened is

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what allows this recognition 
that Jesus is the Messiah to 

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take place. 
So it's a precursor to the 

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revelation of his identity. 
And this is, of course, Peter's,

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great confession. 
You are the Christ of God. 

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This confession, Peas in all 
four gospels in some form. 

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Now, in Matthew's gospel we 
learned that Peter actually goes

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on to say, you are the Christ, 
the son of the Living God and 

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then of course. 
What is Jesus say to him? 

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Jesus says, flesh and blood has 
not revealed this to you and 

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then he gives him the keys of 
the kingdom of God and makes 

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him. 
The first pope basically, now 

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that's in Matthews version and 
it's a very Jewish idea. 

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This idea of a leader of the 
kingdom of God or a prime 

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minister in the kingdom of God. 
And so perhaps Luke leaves out 

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that More lengthy discussion 
between Jesus and Peter because 

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Luke is writing mostly to 
Gentiles and perhaps they 

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wouldn't understand the Old 
Testament context of Jesus. 

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Setting up a prime minister for 
his kingdom, in a Messianic, 

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kind of way. 
That's one explanation of why 

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Luke doesn't include the full 
version here or perhaps. 

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Luke already knows that Matthew 
is planning to write about that 

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and he doesn't want to include 
it. 

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It's can be hard to work out. 
Why gospel authors have shorter 

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or longer versions of things? 
So, verse 21 after Peter has 

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said, you are the Messiah, Jesus
gave them strict orders. 

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Not to tell anyone about this. 
And in fact, the Greek here can 

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be translated rebuked. 
He rebuked his disciples and 

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made sure that they don't tell 
anyone. 

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Now, that might seem strange. 
And there's a lot of these 

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phrases in the gospels, where 
Jesus says, don't tell anyone 

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that I'm the Messiah, and this 
is something that comes out, 

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particularly in the gospel of 
Mark, and we talked about it a 

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bit in our commentary on the 
gospel of Mark in these 

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episodes. 
It seems the reason why Jesus 

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doesn't want word to spread that
he's the Messiah is because he 

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knows that people at the time, 
have a false understanding of 

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the Messiah, they think the 
Messiah is going to be an 

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Earthly political military 
leader. 

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So if word gets around that, 
he's the Messiah. 

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There might be a frenzy, people 
will try and take him and make 

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him King and things will get out
of hand, and he might be killed 

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too early or maybe his ministry 
would go off in the wrong 

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direction. 
And he doesn't want that to 

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happen. 
So, Jesus out of prudence is 

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don't tell anyone that I'm the 
Messiah now, obviously, he knows

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that later in human history. 
People will understand that. 

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He's the Messiah and he wants 
that to happen later in human 

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history. 
But not while he's alive, 

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otherwise it will stuff up his 
ministry. 

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Now apparently the apostles 
comply with this order. 

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They don't tell anyone that he's
the Messiah, we don't have any 

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record of them telling people 
that he's a messiah until after 

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his resurrection. 
And of course, in the book of 

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Acts, they go around telling 
people that he's risen from the 

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dead and he's the Messiah. 
Now, Matthews version of this 

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says, from that time on Jesus 
began to show the disciples and 

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then it goes into the next part 
of the texture. 

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So it implies that. 
Jesus, what we're about to hear 

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is something that Jesus Is 
continually teaching them and it

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appears that Jesus begins to 
teach them. 

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These things about his identity 
as a result of Peter, 

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recognizing him as the Messiah 
since Peter recognizes that. 

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He's the Messiah Jesus figures 
that they're now ready to hear 

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about his Destiny had Peter, not
recognize that he is a Messiah, 

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Jesus may not have gone on to 
tell them what he now tells 

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them. 
So, here's the whole thing. 

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He tells them in, ER, verse 22, 
the son of man is destined to 

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suffer grievously to be rejected
by The elders and chief priests 

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and scribes and to be put to 
death and to be raised up on the

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third day. 
So it's a very specific 

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prophecy, there's a whole lot of
things he lists here. 

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So, starting with the first 
phrase, he says, the son of man 

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is destined. 
And the son of man is a image 

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from the Old Testament. 
It's a figure in the Old 

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Testament, which has a few 
different connotations, but in 

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the time of Jesus, it had come 
to basically mean the Messiah. 

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So, when Jesus says, son of man,
it would have a very Worked 

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images of both, humiliation and 
glory and it's his own. 

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It's his preferred name for 
himself, he rather than saying 

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the Messiah will do this. 
He says, the son of man will do 

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this in reference to himself. 
He says the son of man is 

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destined. 
So notice that keyword they're 

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destined or must it's like a 
Divine must. 

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Jesus is teaching them these 
things from the perspective of 

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Prophecy. 
And so the idea of this phrase 

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it's not in this context, he's 
not really saying, I'm going to 

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suffer, although he is saying 
that. 

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He's main point, is something 
like this. 

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According to God's Plan of 
Salvation as made clear in the 

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Old Testament. 
All of these things must happen 

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to the Messiah, the Son of Man 
And the wood must there can be 

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translated as what we have is 
destined. 

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So he wants his disciples to 
understand that these things 

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must happen. 
And when they happen they're not

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accidents or tragedies, God has 
set things up. 

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So that these must happen, of 
course, the disciples initial 

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reaction. 
When these terrible things 

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happen to, Jesus would naturally
be to think it's a tragedy, it's

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an accident, but Jesus tells 
them beforehand, God has set 

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things up. 
This is how it must be. 

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He says the son of man must 
suffer grievously. 

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So he's now going to tell them 
about the specific rejection. 

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He's going to face. 
That's the opposite of what they

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expected. 
They thought the Messiah was 

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going to be Earthly and 
political not involving 

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suffering and death. 
So that's pretty revolutionary 

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for them to hear what he's about
to say. 

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The son of man will suffer, 
grievously will be rejected by 

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the elders and the chief priests
and the scribes. 

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So that's the Sanhedrin. 
The Jewish leaders at the time, 

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who should have been the ones to
Accept Jesus as the Messiah 

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Jesus announces. 
They're going to be the ones 

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that reject the Messiah, he then
gets even more specific. 

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He says, the son of man will be 
put to death and we know of 

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course that that is by 
crucifixion and will be raised 

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up on the third day. 
Now, notice how specific that 

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prophecy is. 
We have probably heard those 

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words so many times, but think 
about the original context, 

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Jesus tells them the son of man 
is going to die and then be 

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raised on the third day. 
Why the third day? 

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Well, there's lots of different 
things that could be said about 

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that, but it probably Taps into 
one specific texts in the Old 

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Testament. 
If you look at Hosea chapter 6, 

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verse 12, it says God will 
revive offs after two days on 

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the third day he will raise us 
up to live in his presence. 

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Now in the context of Hosea 
that's talking about God raising

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up Israel after suffering and 
it's sort of a poetic way of 

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saying that God will eventually 
do it. 

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But Jesus applies this Hosea 
text himself in a way he's 

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saying, the whole history of 
Israel can be summed up in 

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himself and he'll be literally 
fulfilled when he literally is 

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raised on the third day. 
So it's interesting. 

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Sometimes prophecies in the Old 
Testament. 

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The Jews at the time took a 
little too literally. 

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And but certainly with some of 
the Messiah texts, they 

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misunderstood them but sometimes
the reverse is true, sometimes 

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they didn't perceive that 
there's going to me or more 

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literal fulfillment of Of things
that had already had a spiritual

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meaning in the Old Testament. 
So we can go both ways. 

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So, Jesus has predicted all 
these things early in his 

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ministry. 
He knows exactly how the 

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timeline is going to go. 
It's unfortunate that his 

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disciples do not recall when 
these things happen later, they 

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don't recall, the Jesus 
prophesied them all and so they 

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get worried and they run away 
rather than having confidence 

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that it's God's plan, which is 
why Jesus told them, that these 

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things, he hoped that Would show
confidence when those things 

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happened but it seems that the 
disciples forgot about them. 

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At the time, the disciples only 
fully understood these events 

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later, in fact, on the road to 
Emmaus, Jesus has to remind 

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them, it is written that the 
Messiah would suffer. 

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00:15:30,800 --> 00:15:34,100
So later, in Luke, Luke chapter 
24 on the road to Emmaus. 

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Jesus reminds his disciples that
the Old Testament predicts, the 

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00:15:38,200 --> 00:15:41,600
Messiah is going to suffer and 
of course in the book of Acts 

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eventually the disciples get it 
and they go around and preach. 

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That Jesus is the suffering 
servant, but he's the Messiah. 

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Verse 23. 
Now it ships, then to all he 

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said. 
So now what he's about to say is

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a message for the crowds and is 
going to speak quite plainly. 

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Not in Parables like he usually 
does. 

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He says, if anyone wants to be a
follower of mine. 

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So in that culture, it was 
common for people to follow 

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rabbis there, be rabbis 
traveling around and if there's 

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if one of the Jews liked what 
they heard from a rabbi, they 

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could choose to follow that 
Rabbi. 

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So Jesus says, if anyone wants 
to be a follower of mine, now 

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00:16:18,800 --> 00:16:21,600
notice that even the language 
there, if anyone wants to be a 

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00:16:21,608 --> 00:16:24,200
follower of mine and then he 
goes on to say what they have to

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00:16:24,200 --> 00:16:28,300
do. 
So notice that implies a choice.

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Jesus says if you want to be a 
follower of mine then you have 

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00:16:30,900 --> 00:16:34,000
to choose to do it, you have to 
do a certain thing, it's not an 

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00:16:34,000 --> 00:16:37,500
automatic thing. 
Jesus tells them what the 

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00:16:37,500 --> 00:16:40,200
conditions are. 
Let him renounce himself. 

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00:16:40,900 --> 00:16:44,500
So renounce is a legal term, 
which signifies complete 

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00:16:44,500 --> 00:16:47,700
disarmament Jesus. 
He doesn't mean just letting go 

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00:16:47,700 --> 00:16:52,300
of selfishness and attachment 
but it appears to mean a radical

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00:16:52,300 --> 00:16:56,200
abandonment to Jesus, even being
willing to give up, one's life 

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00:16:56,200 --> 00:17:00,000
to give up his life. 
Jesus says, let him renounce 

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00:17:00,000 --> 00:17:03,300
himself take up his cross. 
So the Jews would have been 

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00:17:03,300 --> 00:17:05,900
quite familiar with this idea of
taking up their cross, because 

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00:17:05,900 --> 00:17:08,700
every day, they would see the 
Romans crucifying the Jews that 

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00:17:08,700 --> 00:17:11,500
was quite common. 
And to the do taking up your 

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00:17:11,500 --> 00:17:13,800
cross. 
Meant making sacrifices and 

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00:17:13,800 --> 00:17:17,900
bearing, heavy burdens now, 
interestingly, Simon of Cyrene 

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00:17:17,900 --> 00:17:21,599
would literally do this later. 
He would take up a cross and 

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00:17:21,599 --> 00:17:25,300
follow Jesus, so that's in 
23:26. 

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00:17:26,500 --> 00:17:29,700
And then Luke adds a phrase here
that the other gospel writers 

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don't have to take up his cross 
every day so that emphasizes the

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00:17:36,108 --> 00:17:39,300
importance of renewing, the 
commitment to follow Jesus every

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00:17:39,300 --> 00:17:41,800
single day. 
Even in small matters complete 

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00:17:41,800 --> 00:17:43,700
abandonment to God every single 
day. 

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00:17:44,100 --> 00:17:47,400
So probably when Jesus spoke 
this originally he did say take 

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00:17:47,400 --> 00:17:50,500
up his cross every day. 
It's just that Matthew and Mark 

328
00:17:50,500 --> 00:17:53,800
felt that it wasn't necessary to
include that phrase but Luke 

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00:17:53,800 --> 00:17:58,700
kept it in there. 
Jesus says, and follow me. 

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00:17:59,200 --> 00:18:02,400
So he says his followers must be
willing to experience suffering 

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00:18:02,400 --> 00:18:05,500
just as he experiences 
suffering, he's just told them 

332
00:18:05,500 --> 00:18:07,300
about how the son of man has to 
suffer. 

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00:18:08,000 --> 00:18:11,100
And now the whole point is 
making his, if you want to be a 

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00:18:11,100 --> 00:18:13,500
disciple. 
You also must suffer Justin 

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00:18:13,700 --> 00:18:15,800
similar to the way that he just 
described. 

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00:18:16,300 --> 00:18:20,000
So Jesus is communicating to his
disciples, the radical demands 

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00:18:20,000 --> 00:18:22,300
of discipleship. 
He wants them to know that it's 

338
00:18:22,300 --> 00:18:25,700
not going to be easy. 
Verse 35. 

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00:18:25,700 --> 00:18:29,900
Jesus goes on anyone who wants 
to save his life, will lose it. 

340
00:18:30,900 --> 00:18:33,600
So the word life there can be 
interpreted different ways 

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00:18:33,600 --> 00:18:37,800
because it is psyche in Greek, 
and that can mean Soul. 

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00:18:37,800 --> 00:18:40,100
So, Jesus, here could be two 
saying, two different things. 

343
00:18:40,800 --> 00:18:44,400
He could be warning against 
denying Jesus at the point of 

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00:18:44,400 --> 00:18:46,600
death. 
So he says, one must literally 

345
00:18:46,600 --> 00:18:49,300
be willing to give up their life
and become a martyr. 

346
00:18:49,300 --> 00:18:52,500
That could be what he means or 
he could be warning against 

347
00:18:52,500 --> 00:18:56,000
worldliness and self-protection 
He's saying you need to give up 

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00:18:56,000 --> 00:18:59,600
your attachments in your life 
and if you don't that's going to

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00:18:59,600 --> 00:19:03,600
lead to Eternal death. 
But on the other hand to anyone 

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00:19:03,600 --> 00:19:08,400
who loses his life, for my sake,
and the other gospels adhered 

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00:19:08,400 --> 00:19:12,900
and for the sake of the Gospel. 
So again, this refers to either 

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00:19:12,900 --> 00:19:15,900
being martyred, so choosing to 
be martyred or choosing to give 

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00:19:15,900 --> 00:19:19,800
up, one's life and possessions. 
And in fact, later in Luke, 

354
00:19:19,800 --> 00:19:22,700
we'll hear from some teachings 
of Jesus where he talks about 

355
00:19:22,700 --> 00:19:27,700
the importance of giving up, 
possessions Anyone who loses his

356
00:19:27,700 --> 00:19:30,400
life, for my sake. 
So, Jesus is basically saying 

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00:19:30,400 --> 00:19:33,000
the only way to truly, preserve 
your life. 

358
00:19:34,000 --> 00:19:37,000
Is by giving up your life, 
that's kind of a bit of a 

359
00:19:37,008 --> 00:19:39,100
paradox, but that's what he's 
saying, you need to give 

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00:19:39,100 --> 00:19:43,900
yourself away to Jesus. 
So some Scholars have pointed 

361
00:19:43,900 --> 00:19:46,600
out, that what Jesus is 
requiring here is more radical 

362
00:19:46,600 --> 00:19:50,100
even than a military General. 
So a military General would say,

363
00:19:50,700 --> 00:19:53,700
you need to commit yourself 
fully to the cause, but Jesus is

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00:19:53,700 --> 00:19:56,100
basically saying, you need to be
fully committed to me as a 

365
00:19:56,100 --> 00:20:00,200
person. 
So, Jesus says, anyone who loses

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00:20:00,200 --> 00:20:03,000
his life, for my sake. 
So again, that refers either to 

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00:20:03,000 --> 00:20:06,400
martyrdom or giving up material 
possessions, and attachments, 

368
00:20:06,700 --> 00:20:10,600
that man will save it and Jesus 
here means will inherit eternal 

369
00:20:10,600 --> 00:20:14,300
life. 
Now, there is one more verse to 

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00:20:14,300 --> 00:20:17,000
this section that Jesus has 
here, but it's not covered in 

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00:20:17,000 --> 00:20:18,700
today's reading. 
So, if you want to hear verse 

372
00:20:18,700 --> 00:20:23,100
25, you can hear that on 
Thursday after Ash Wednesday 

373
00:20:23,100 --> 00:20:25,700
every year, so it's the day 
after Ash Wednesday. 

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00:20:26,000 --> 00:20:28,700
You'll hear this reading where 
Jesus actually intensifies, 

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00:20:28,700 --> 00:20:29,600
what? 
He's just said. 

376
00:20:30,900 --> 00:20:34,400
So let's turn to the catechism 
to see what it has to say about 

377
00:20:34,400 --> 00:20:36,100
the passage from Luke and 
there's a couple of really 

378
00:20:36,100 --> 00:20:41,400
interesting paragraphs here. 
So paragraph 2600 is about how 

379
00:20:41,400 --> 00:20:44,600
Jesus praise the Gospel, 
According to st. 

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00:20:44,600 --> 00:20:48,000
Luke emphasizes the action of 
the Holy Spirit and the meaning 

381
00:20:48,000 --> 00:20:52,700
of Prayer in Christ's Ministry, 
Jesus prays before the decisive 

382
00:20:52,700 --> 00:20:55,800
moments of his mission. 
Before his father's witness to 

383
00:20:55,800 --> 00:20:58,200
him during his baptism and 
Transfiguration. 

384
00:20:58,700 --> 00:21:02,200
And before his own fulfillment 
of the father's plan of Love by 

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00:21:02,200 --> 00:21:05,000
his passion. 
He also praised before the 

386
00:21:05,000 --> 00:21:08,700
decisive moments, involving the 
mission of his apostles, His 

387
00:21:08,700 --> 00:21:12,300
election and call of The Twelve 
Peter's confession of him as the

388
00:21:12,300 --> 00:21:15,200
Christ of God. 
And again, that the faith of the

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00:21:15,200 --> 00:21:20,200
chief of the Apostles. 
May not fail when tempted, Jesus

390
00:21:20,200 --> 00:21:23,700
prayer before the events of 
Salvation that the father has 

391
00:21:23,700 --> 00:21:26,600
asked him to fulfill is a humble
and trust. 

392
00:21:26,600 --> 00:21:30,300
And commitment of his human will
to the to the loving will of the

393
00:21:30,300 --> 00:21:34,100
father. 
So that paragraph their lists, 

394
00:21:34,300 --> 00:21:37,100
particularly in the Gospel of 
Luke, how Jesus is always 

395
00:21:37,100 --> 00:21:40,800
praying at Key moments. 
And in particular, he's going to

396
00:21:40,800 --> 00:21:44,200
pray before the Transfiguration,
which is coming up very soon in 

397
00:21:44,200 --> 00:21:47,100
Luke chapter 9. 
And of course, at the start of 

398
00:21:47,100 --> 00:21:50,500
today's passage, it says, when 
Jesus was praying alone in the 

399
00:21:50,500 --> 00:21:53,800
presence of his disciple. 
So all of that is highlighted in

400
00:21:53,800 --> 00:21:58,700
Luke chapter 9 paragraph 1435 is
about Penance in the Christian. 

401
00:21:58,700 --> 00:22:01,700
Life conversion is accomplished 
in daily life. 

402
00:22:01,900 --> 00:22:05,500
By gestures of reconciliation 
concern for the poor, the 

403
00:22:05,500 --> 00:22:09,500
exercise in defense of justice. 
And right by the admission of 

404
00:22:09,500 --> 00:22:13,600
faults, to one's Brethren, 
fraternal, correction revision 

405
00:22:13,600 --> 00:22:17,400
of Life, examination, of 
conscience, spiritual Direction,

406
00:22:17,700 --> 00:22:21,300
acceptance of suffering, 
endurance of persecution, for 

407
00:22:21,300 --> 00:22:25,200
the sake of righteousness, 
taking out ones, cross each day.

408
00:22:25,200 --> 00:22:29,800
And following Jesus is the 
surest way of penance So a 

409
00:22:29,808 --> 00:22:31,900
really interesting paragraph 
there from the catechism. 

410
00:22:31,900 --> 00:22:35,400
You may have never heard that 
one before about how Christians 

411
00:22:35,400 --> 00:22:37,700
need to do Penance. 
And it actually says you 

412
00:22:37,700 --> 00:22:41,400
specifically, taking out ones 
cross each day and following 

413
00:22:41,400 --> 00:22:44,500
Jesus, which is exactly what 
Jesus talks about here in Luke 

414
00:22:44,500 --> 00:22:48,300
chapter 9, the catechism says 
that is the surest way of 

415
00:22:48,300 --> 00:22:51,600
penance, so that's one. 
That's well worth meditating on 

416
00:22:51,600 --> 00:22:53,900
all include both of those 
paragraphs in the episode 

417
00:22:53,900 --> 00:22:56,400
description. 
Thanks so much for your support 

418
00:22:56,400 --> 00:22:58,000
of the ministry. 
I hope you're learning new 

419
00:22:58,000 --> 00:23:00,300
things if you are. 
Our please consider telling 

420
00:23:00,300 --> 00:23:03,800
other people about it. 
This ministry can only grow as 

421
00:23:03,800 --> 00:23:06,500
the word spreads. 
So you as the listener, please 

422
00:23:06,500 --> 00:23:10,000
make sure you tell at least one 
other person about this ministry

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00:23:10,000 --> 00:23:13,100
so that it can continue to grow 
and we can do more things with 

424
00:23:13,100 --> 00:23:15,700
this Ministry. 
Thanks, and we'll see you 

425
00:23:15,700 --> 00:23:16,300
tomorrow.