Healing and Eucharist: Series 1, Episode 4

Show Notes:

The Eucharist is an integral part of our churches, especially in the Church of England, but what can it mean to our faith and can we receive healing from it? In this episode Ashleigh and Josh will explore what the Eucharist is as well as how the Eucharist has developed their faith. Healing from the Eucharist is a massive part of the journey and we explore that too. 

The following references were referred to in this podcast episode:

Christopher Gower (2007), Sacraments of Healing

Church of England Wholeness and Healing: https://www.churchofengland.org/prayer-and-worship/worship-texts-and-resources/common-worship/wholeness-and-healing/wholeness-and

Cody Carnes and Brandon Lake (2021): Too Good to Not Believe

Fr. Joseph Levine: https://stpeterstd.org/eucharistic-discipleship-receiving-healing-part-4/

Mark Earey (2018), Liturgical Worship

Norbury Church: https://www.norburychurch.com

St. Mary and St. Helen’s Neston: https://www.nestonparishchurch.org/index.asp?pageid=359287

Steven Bruns: https://www.seedbed.com/holy-communion-serves-discipleship/

Transcript:

0:27 Hello, and welcome to this episode of the journey and faithfully podcast series. I’m Josh. And I’m Ashleigh. And it’s lovely to have you with us wherever you’re listening to this podcast. We know that some of you listen at home. We’ve also had some people listen while cleaning churches, that was an odd one.

0:48 But however you have founders and are listening to this, it is lovely to have you with us. But we’d love you to become a part of our community. Now actually, how could people become a part of our community? We have a Facebook group page called @journeyfaithfullypodcast that they could join and hopefully comment and talk to us through that. Or they can explore our website, which is journeyfaithfully.com.

1:16 And what exactly are we talking about today? Well, in this episode, we are delving deeper into what is the Eucharist? And we’re gonna explore how that connects to both healing into our faith. That is sounds wonderful, doesn’t it? Should we dive right in? Yeah.

1:39 Before we look into the Eucharist, specifically, though, I think it’s really important to think about holy wholeness and healing in our scriptures, because obviously, it all starts with our scriptures. So when it comes to sacrament, there isn’t just one sacrament, and there are a number, I think, the two most important are probably baptism and Eucharist. And at baptism, we witness God’s gift of salvation. We witness people gathered into the new creation, which is Jesus Christ and baptism pointers towards Christ. And it’s a sign of an individual and corporate forgiveness, and a renewal of people. And I think with the incarnation of Jesus, God begins the renewal of our alien, native weakened and fragmented human condition. We see that kind of in Romans eight, three, and four. And in Matthew’s Gospel. In Matthew three, Jesus baptism expresses solidarity, his solidarity with others in our weakness, and his healing ministry is seen as the outworking of the suffering servant, who took our infirmities and bore our diseases, Matthew 8:17. So it’s apparent in scriptures that the physical, emotional, social and spiritual well being of human beings are closely interconnected, that Christ’s work of reconciliation extends beyond the purely personal and relational to the social order and the whole of creation. The Gospel uses the term healing, both for physical healing and for the broader salvation that Jesus brings. And the common New Testament term for sickness is weakness. It carries broad associations of powerlessness, and vulnerability, including human vulnerability in the face of the dominion of sin and death. As Christians, we all face weakness.

3:48 We receive God’s grace expressed sometimes in an experience of healing, and sometimes through the strength that comes in the bearing of weakness.

3:58 So we have in our gospels, the Christ who recognises and is, he has solidarity with us in our weakness. I think that’s really important to look at before we delve into any form of healing surveys, becomes really important to identify that our weaknesses, identified it with Christ.

4:22 And the Christ body, when he was resurrected was not healed in the way we imagined. And therefore, some healing will not happen. And we’ll look at that in a future podcast episode. But for today, it’s just really important that healing reconciliation and restoration are integral to the good news of Jesus Christ, and they’re located in Christ mission. For this reason, we pray for individuals, sometimes to laying on hands are anointing with oils, in public prayer as a real really important part in our faith.

4:55 Because it’s God’s gracious activity of healing that is seen both as part of the practice

5:00 The Good News of our gospel and as an outworking of the presence of the spirit in the life of the church.

5:09 We need to be obviously sensitive. And we’ll talk about more like that at the end with our prayer. But I do think is really important to locate it in our gospel, both through our baptism to Christ, and then in our healing in the Gospel, and how we then use that in healing eucharists.

5:26 But actually, tonight, we’re looking at the Eucharist and healing. So

5:32 that’s a very interesting question. And thank you for everything you’ve just said. Stephen Bruns from seedbed writes, that for the early Christians, Eucharist was the main form of discipleship and was the climax of every service that they celebrated. And I loved the way he broke that down that the service was always leading up to the Eucharist. The people were being raised up to the throne of God in heaven, their prayers, focus them on God petitioning God, to create the kingdom on earth, as it is in heaven. There was a reading of Scripture, and expounding upon it showed how God has been acting throughout history, to prepare the world for the coming of Jesus Christ, and how Christ was still present in the world, through the church, his body. And as that climax came to the end in the Eucharist, the people have been ascending in heaven, ascending to heaven, heaven comes down to the Holy Spirit, Eucharist is the bread and wine so that the people in Christ actually receive Christ. And it’s in Holy Communion, where heaven and earth me thought this was just a beautiful way to help us see the Eucharist service. But I think for some people, they may be struggling here, because there’s a couple of terms that keep coming up Eucharist in communion, and I was wanting to just continue just what what do they mean? Are they the same thing? What, what can people learn about these two terms? And what are your thoughts on what I’ve how I’ve just described the press,

7:14 I think what you have said is beautiful. It’s a really beautiful way to describe Eucharistic worship

7:21 in the Bible. And in the early church. There are two different types of worship going on, I think it’s really important to distinguish between them. So there was the fellowship meal, which later develops into the Eucharist, which we’re talking about Holy Communion, we’re talking about it tonight. And then there would gatherings that were focused on prayers, and the reading of Scripture. So if you look at one Corinthians 14:26, for example, it reads when you come together, each one has a hymn, a lesson, a revelation, a tongues, an interpretation, that all things be done for building up. So this is kind of the former sort of worship, it’s kind of the gathering focused on prayer, and equipping of building the Christian community. Whereas the latter is that the fellowship meal is what develops into our Eucharist Christian, the communion that we have today.

8:16 So the early Christians would have you used the word, the Lord’s Supper. And in the early church, this seems to have developed our whole range of associations between Jesus eating and drinking and sharing bread and wine with other people. So we have Jesus’s meal with saints and sinners, is an integral part of Jesus ministry. Think about the banquet given with Levi the tax collector in Luke 5:27-38, or

8:48 with Mary and Martha and Lazarus in john 12:1-3. What the home of Simon who is a leper in Matthew 26:6-13, or having tea with Zacchaeus, in Luke 19, one to 10, I love that story, something to do with me being small, maybe I love that that story. But then we’ve got Jesus teaching about the heavenly banquet, and the picture of the kingdom of God, the feast, or wedding banquet, which is part of Jesus teaching, and Matthew 8:11-22. There’s loads of examples of that, all the miraculous feedings, so the feedings of the 5000s and the story of Jesus breaking bread and giving it to many loaves and fishes, or the resurrection meals. So several of Jesus’s post resurrection appearances, are accompanied by eating things like the breakfast of fish and bread by the lake in john 21, or the meal with the two disciples that amaze during which Jesus is revealed them only by the breaking of the bread in Luke 24.

9:54 Or the appearance in the upper room when Jesus eats in front of all the disciples in Luke 24 again,

10:00 Then we come to the Last Supper and the Passover.

10:04 So whether the Last Supper was an actual Passover meal or not, it clearly took place in the context of the Passover season, in which the Jews were used to the idea of food being used in a powerfully symbolic way.

10:18 And yet Jesus chose not to give new meaning to the lamp of the Passover, or the bitter Herbes, but to use the more ordinary elements of bread and why, which are part of the normal meal.

10:31 So that’s kind of some of the biblical places where we come from when we look at Eucharist, and communion. But then we have the super corpse of the first century, the that actually many people in the Jewish culture would have gathered together for supper for the Lord’s Supper, we see that in one Corinthians 11.

10:53 So all of this kind of gathers together for the context, that may mean that we food was really important, the early church, that meals were really important. And whether we use the word the Lord’s Supper, or Eucharist, or Holy Communion doesn’t really matter. They all kind of symbolised the same thing. They all come back to this biblical example of Jesus breaking bread, and sharing it with those around him that a fellowship meal a meal or fellowship. Now we formalise that and made it look a certain way. But it all comes back to the sharing of bread and wine with fellow Christians. Does that make sense? I think it does. I think what you’re basically saying is that everything, they they are the same thing. Yeah. And I think a helpful way to maybe break it down is that communion is almost like a verb, isn’t it? That it’s the doing part of it. And whereas the Eucharist is more of a noun, that’s the person of Jesus. Yeah. And I remember there was, I mean, a lot of what I’ve just kind of explained comes from Mark Earey, he’s a liturgy professor at Queens College, Birmingham. And I remember we sat through a lecture about him once and he asked the class of ordinands, who calls their service Eucharist and who calls it Holy Communion, the room was almost split, there was one or two odd people whose churches called The Last Supper, but most people either call the Eucharist or Holy Communion, he was very much saying, well, it’s kind of the same word really. And it just became popular in in Church of England churches at different times. I think that’s just a really confusing thing, isn’t it for people who may be new to church and don’t understand these terms? So I think that leads us really nicely into our next question of what does Eucharist mean to you or to us? And so john, to go fast, Josh, I think that fellowship element is really important isn’t the breaking bread together, it is joining in an act of worship together, whether we believe it’s Jesus incarnate in the bread and wine, or whether we believe it’s Jesus in the congregation that two different views, whether we think is a mystery of what’s going on, or we think it’s just a remembrance of what Jesus did whatever we believe. There’s a significant time of fellowship, where we come together as Christians, and celebrate and remember what Jesus did for us and what Jesus can offer us. And I think that’s why it’s linked so powerful and can be linked so powerfully to healing. Because actually, as I talked about, at the beginning, healing in Jesus ministry, a link just does not just communion Jesus ministry are linked. So that for me is really important that coming together and celebrating and remembering God, but I will do it with others. I don’t really like doing it with my own. I need others to be in fellowship with as it were. What about you actually, what does the priest mean to you? And he’s a really interesting question, because if you’d asked me when I first came to church, I didn’t like it. It was something that was incredibly ritualistic. I didn’t understand it. It had no meaning to me.

14:27 And it was just a really confusing concept. Not only did it come with its own confusing words, in terms of robes as well, and different churches have different traditions on robes, don’t they? They do and you have to stand up and you have to sit down at certain point and everyone else needs to know what was going on. And then it was like this thing of it was almost like a dance that I didn’t quite healthy that moves to and I can’t actually tell you the moment it changed for me, it almost was a gradual thing. The Amiga

15:00 In part because I learned the moves, and felt more comfortable. But there was a moment where it’s similar to what you said, because I think you put it so beautifully about the fellowship. And I saw it is almost like this walk being at one and being at one not only with God, but being one with those around me, my community, all in one moment, it. I think that’s what’s been really hard about the pandemic. Because for many people, especially when church doors are locked, we couldn’t gather for fellowship, we couldn’t celebrate communion. So you know, we ignore, but we chose not to celebrate communion. While we couldn’t do it together, so that there was that moment, we could gather our fellow Christians and break bread together. And that, for me, was really powerful. I mean, I think I think there was a tear in my eye when I celebrate communion for the first time with all those people, my you know, all our friends together, that was really important. Or there is a real healing element to that, because there was a restoration, we felt restored to God when we received and that must be hard for those who have yet been able to come to church for whatever reason. I yeah, definitely, I think, and we don’t want to ostracise. So I think the what I was trying to say them was, I got off on a tangent, but just like the pandemic has ostracised, some people away from church, so to keep our traditions or rituals that we have, they can ostracise people from the Eucharist because they don’t quite know what’s going on. And I think then we lose the power of what’s going on, because we make it to ritualistic. Yeah, and I think it is a question I want to move on to in a little bit of what can we do about that? Or how can we change that in some respect? But before we do that, I think you’ve answered this a little bit. But do you think the Eucharist has a healing? potential? Absolutely. Absolutely. I think you know, wherever we celebrate Jesus, we celebrate that restoration. And, you know, when we look at kind of some of the language that we can use when it comes to Communion, that language itself is restorative. So

17:10 one of the most important healing texts in the Roman mass. And also in some Anglicans, right, is the prayer said in response to the invitation to Communion, in which we are in some way, replicating the healing faith of the centaurian. In in Matthew, a nurse comes to Jesus and wants his daughter to be healed doesn’t mean and II think the daughter is dying, and actually says, Lord, I am not worthy to receive you. But only say the word and I shall be healed. And how powerful is that? It’s so powerful that I bet he also got that reason now. It’s just one of those that actually we come on we say, Lord, I’m not worthy. But only say the word and I shall be healed. And as we celebrate communion, that’s what we’re doing. We’re restoring ourselves back to God we’re saying Do you know what Monday I made a mistake Tuesday and a messed up Wednesday I thought I’ve got it right and then at nine o’clock at around my wife and realised that that was a failed day. Thursday thoughts rational thought Friday did something silly. Saturday, I still didn’t get it right. But Sunday I come back and God if, if you say the word you can heal me, you can restore my relationship with you. And that’s not the only place where there’s reference to kind of healing in common worship in our Eucharistic rites.

18:37 There’s so many different ways I mean, some of the introductory prayer to the prayer of penitence, for example, you can say, Lord Jesus, you heal the sick. Lord have mercy. Lord Jesus, you forgive sinners, Christ have mercy. Lord Jesus, you give yourself to heal us. I’m being a strength, Lord have mercy. So even in our confession and our prayers of penitence, we can come to God acknowledging his sin. And then, you know, in, in in the Eucharistic prayer, you’re the one prayer F, we have this intercession, Lord, which, with look with a run your people and in your mercy, hear the cry of our hearts, bless the earth, heal the sick, let oppressed go free and fill your church with powerful man. So the language we use, even suggests that the Eucharist has healing potential. But beyond that, it has this reconciling ability that reconciles to God. And that I think, is the ultimate healing actually to be reconciled to God and brought back into God’s presence. And when we look at healing in the gospels, that’s kind of what Jesus is doing. He’s reconciling people. Back to God. What do you think, though? Well, I think that’s shown massively in john six, where Jesus said, very truly I tell you, unless you need the flow of flesh of the sort of man and drink

20:00 Could you have no life in you, whoever eats my flesh and drinks, my blood has eternal life. And I will raise him up at the last day, for my flesh is real food. And my blood is real drink, whoever eats my flesh and drinks, my blood remains in me and I in them. And I just loved that reconciliation between you, and, and Jesus, and that healing potential that is in there. And St. Iranaeus puts it beautifully in the Eucharist is a medication for the soul. And I think that’s, it’s so easy to see healing as this magical physical healing. Every time when we hear healing, we automatically jump to

20:49 a physical healing. And we forget that actually, there are so many different types of healing, and that the Eucharist

20:59 can have that is that medication for the soul? And I think that’s just a beautiful way to put it. Yes.

21:07 And I think I was going to jump ahead a little bit. And Unknown

21:12 I was wondering what kind of related healing we can expect from the Eucharist? And you’ve touched on that in that reconciliation and that relationship style?

21:23 But is this when you talk about that relationship? Is this about relationship with just God? Or is this a potential healing between ourselves and others? Or maybe even fair just ourselves? I think it can be reconciled. conciliation between others? Definitely.

21:43 I’ve seen you, Chris, where people can come together. I mean, think about when two people have communion. At their wedding.

21:55 Yes, they’re being reconciled to God at that moment, but they’re also reconciling themselves to each other, they’re becoming one and knitting themselves together in that relationship with God. And there must be some reconciliation between themselves and that moment, some, some healing of of hurts. And, you know, that, that have happened. And also we can, you know, often we don’t know why people are coming for healing it ups, we don’t know what they’re asking for. So there must be some internal healing going on there. Or, and, you know, I would hazard a guess as to what people come to the healing for, but you could for healing for but there must be reasons and times when God heals others, what do you think, I think something that keeps coming to mind is, Hey, I have just have this image. I don’t know why it’s coming to mind. Now. It’s just is there barely in front of my eyes, I’m gonna tell you. But basically, it’s this image of two people on opposing sides, both kneeling down for communion at exactly the same time. And both receiving.

23:03 And I’m not saying that that riff has been permanently healed, but for a moment,

23:10 they are at one. And I think there is a little bit of healing within that. That doesn’t mean it’s permanent. And that pain and hurt isn’t combat, per se. But

23:23 there is the potential that that is the catalyst to draw those two sides together. And

23:30 I think we as a church could really do with some of that right now in that that healing potential that the Eucharist could offer.

23:38 But I think it’s really easy to polarise ourselves at the moment, and forget that we all need healing.

23:47 I would love to push us maybe. And I’ve been pondering this while we’ve done this series, actually, to not necessarily talk about healing, but talk about restoration. Because sometimes we can have restoration without being healed. You know, our relationship with God can be restored, even if we’re not healed. And our restoration, we can we can have relationships restored with family members, but maybe that hurt still be there. And we both experienced that in some, in some ways, I think I put it is you have a scar. And

24:26 that scar doesn’t necessarily ever go away. It can dim it can fade. But it can still also be as prominent as the day it was made. And

24:39 that that’s always going to be there. Like it’s not gonna suddenly per se magically disappear.

24:47 That doesn’t mean that it hasn’t healed. And I think that’s really important. But you you asked the question, I think, what kind of healing could we expect from the Eucharist and obviously

25:00 We’ve talked a bit about reconciliation relationship. Well, there is physical healing as well. I was thinking back to

25:07 a song I’ve been listening to by Bethel music, which is called too good. Not too good to not believe by Cody Carnes.

25:17 And if you haven’t listened to it, I really would go and listen to it part of the song but partway through and the whole song is about God being a wonder working God a miracle maker. partway through it says, and I’ve seen cancer disappear. I’ve seen metal plates dissolves. Don’t you tell me he can’t do it? Because I’ve seen real life resurrection. I’ve seen mental health restored. Don’t you tell me he can’t do it. Because I’ve seen families reunited, I’ve seen product goals returned. You know, healing is so diverse. Well, there is physical healing. And, you know, we have seen physical healing happen. So that can happen at Eucharist, there can be miraculous moment. And we should never dismiss remote miraculous moments we never should never dismiss god i think is Anglicans. Were very quick to dismiss the Holy Spirit’s work and say, Oh, well, the definitely relational healing. Well, there isn’t necessarily physical healing. I don’t think in that you can also have mental healing. Yeah.

26:23 That probably really is especially needed right now, in a world where we have had a pandemic. And people have

26:33 probably gone to some quite dark places in the last 18 months.

26:38 And the Eucharist can have a massive effect to potentially heal some of those people.

26:44 Yeah. So we’ve talked obviously a lot about the youth wrists today. And obviously, we’re thinking about the importance of that in in healing, and I get that, but I’ve also mentioned a bit about the pandemic stopping people from coming to church. So ash, what can people do if they can’t receive Communion? How else can they look to find healing in their current situation, if they need healing?

27:12 I think the first step is reaching out. And if that’s

27:19 ideally, that would be reaching out to your local church. But I understand that healing, might not it might not be that way. Because you might have been hurt by the church. But I think reaching out to someone, and beginning with prayer, and it might be up to you having the strength to reach out in prayer. But I understand that I’ve been there where I’ve not even have the strength to pray.

27:45 So reaching out to someone who could help you pray or pray for you can be a massive first step.

27:53 And then reaching out when you are able to your church to be able to maybe bring you communion, I think is another important step. I also think it’s something that we as churches need to think about. Because I think this last year has opened up a whole set of questions of holes that people actually who we have forgotten about, for many, many, many, many years, a whole group of people who have fallen by the wayside, and we have maybe not cared for, or loved, as we should have. And actually, how do we still connect to those when they might not possibly be able to get

28:36 physical communion within the building? with people in a relational sense? What do you think? Yeah, I think prayers, I think prayer is really important.

28:48 I also think that fellowship, as I said, is really important. So even if you can’t go to church, if you can have fellowship with other Christians, maybe that will be through online church or through connecting in different ways than absolutely try and create fellowship with others.

29:07 I know disability and Jesus have done a Bible study,

29:11 I think monthly. And that’s been one way for people who have struggled to gather health to connect with other Christians to have fellowship. And, and they’ve been praying for each other. And I think that’s really important that you also with others praying, I think, yeah, prayer and fellowship are really important to our faith. And we need to somehow create that. And I think, as you’ve said, the church hasn’t been great at doing that in the past.

29:36 And we need to kind of think about new ways of being creative with how we connect to and reach out to others. Yeah, and there were people who were reaching out before, such as disability and Jesus, but I think that that’s wonderful. But we also need to think locally as well, like how we can reach out to those who are maybe a bit

30:00 further apart. And I’ve got this quote from

30:06 Joseph divine, who says we need to be healed or the wound of sin to share in the Holy Eucharist. The more we are healed of this wound, the more we are capable in sharing in the gift.

30:21 Do you see the healing nature, Josh, of us to help us in our discipleship of others?

30:28 Hmm.

30:30 Yeah, I think, I think absolutely, if, as I’ve argued, and will continue to argue that I see healing as reconciliation. If as we are reconciled and healed with our relationship with God, then we have space in ourselves to be reconciled with others. And that can only be a good thing, it can only help us share the gift of healing with others, I mean, who receives a gift and hides it away? If we received a gift, we want to share it with us, we don’t want others to know how amazing life gift is, you know, and we must share that, too. Obviously, healing kind of encourages us to share our faith and that encourages discipleship.

31:17 Yeah, I think that’s a really interesting point. And I find it really interesting about that, when we hired a gift. Because we have been, we’ve, there’s been a lot of shame, I think, for those who go to church for a long time. And we’ve hidden the gift in some respects, and we need to make this church recognise the healing potential that we’ve had and the gift we’ve been having, and be more open and willing to share that gift.

31:49 Because

31:51 a long time ago, people would have been shocked that I didn’t know the rituals of church, that I didn’t understand the rituals that came understanding the setting and the words that were spoken.

32:04 Whereas now it’s the norm.

32:07 So I think our discipleship of ourselves is really important. But we also need to recognise that, as disciples we are called to.

32:17 And we can take the gift of healing, you don’t need to be ordained, to pray a prayer of healing with somebody, I think this there’s a fear about praying with all this about fear about using the right words, and, and saying the wrong things. And,

32:34 and I, I’m trying to remember the words I used in Neston, when I prayed for people think it was Spirit of the Living God present with us now, and your mind, body, and spirit and heal you from all that harms you. And that we, anyone can pray that prayer. Anyone, it doesn’t need to be ordained to pray. So actually, if you have people in your family who are sick, and you want to pray for them, pray for them. And when people come to me, and I say, Josh, can you pray for me? I try and say when I remember, I’ll pray with you.

33:14 Why don’t you pray for your brother who’s sick? And I’ll I’ll agree with you. And now pray.

33:20 Prayer isn’t a gift from the clergy. It’s a gift from God, and we can all use it. So yeah, as as we think about disciples sing overs, let’s all think about praying for them and, and doing it ourselves. Let’s be those evangelists. So missionaries, those healers, let’s let’s be that in the world of prayer doesn’t have to be complicated either, does it? I think so. I when I hear this, I was like, oh, my goodness, I have to have this massive, magical formula to what I need you right now actually,

33:48 how to pray. And these were the five steps and you you follow the five steps. And that’s how do you pray. And it doesn’t even have to be that complicated. It can even be creative. You don’t even have to use words, because God already knows what’s on your heart. And I think that’s what we have to remember. And I remember in America, praying by colour, and colouring, and that counts as prayer because God hears you, God knows what you’re saying, but just spending some time with him is what’s important.

34:18 And there are so many places that you can go and receive healing through next and there’s a place that has a healing nucleus, and they still do in some modes and Helens and months and months, so you can go to that and we’re in Hazel Grove Norbury. We have a healing service on Sunday evening. Our next one will be on the 12th of September. So you can come along and and receive prayers there but if you’re further afield, I mean, st Marylebone has a huge healing ministry and they have healing communities. So there’s loads of places you can go to receive prayer of healing, and just going to your church and saying, Hey, could you pray with me? I know that seems quite scary, but churches are places where where which offer healing. So that’s definitely something

35:01 You don’t have to go in nowadays they have their own Facebook pages or email addresses. So you can email someone and just say, hey, I need some prayer. Or I know somebody who needs a prayer. You don’t have to include names. Because God already knows. So that if you feel like you’re worried about breaking confidentiality or something, don’t worry, because you don’t have to use their name. You can just say, I’d like some prayer. Please, can you or I know someone who needs this prayer? Can you say a general platforming, please?

35:35 I think actually, that’s a really good place to end it today.

35:40 Thank you for the conversation. It’s been really helpful. It’s been really interesting. I really enjoyed it. And I’d love to pray for us. And for those who listen, before we end, but before we do, should we tell people about what’s coming up in the next few months? Yeah, we’ve got some really exciting podcast, we’ve got some lovely guests we

36:02 do. Would you like to tell us who they are? Yeah. So next month, we’ve got Vanessa Layfield, from the Diocese of Chester. She’s our inclusion officer. And Father, Mark Turner, who is a school chaplain and priest on the will. And they’ll come and talk to us about the issue of healing disability, and kind of grappling with some of the churches thinking about healing and disability. And I’m sure it’ll be an absolutely fascinating conversation. And then in October, we’ve got Gillian Straine have from go health. Yeah, she they’re talking about healthy living healthy communities. And her work with the Guild of St. Raphael. Yes. So it’s really excited. And we’d love to continue to hear from you guys. So if you want to messages on Facebook or comment on Facebook, it’s joining pays for me, is actually in Facebook, sorry. So you should be able to find us on Facebook really easily. Or if you’ve got any comments, or we’re coming to the end of this. So if you have any suggestions about what you’d like us to talk about in the future, you can email those suggestions to journeyingfaithfully@gmail.com. Yeah. And that’s Yeah. So we really do love to hear from you. We love to hear your comments.

37:25 Because that really helps us to make sure we’re talking about things that you’d like to hear about. And make sure that we’re keeping on track again, waffling into the events. But before we say goodbye, shall I pray for us? Yes, the lovely

37:45 God, our Father, who is the source of all life and health, all strength and peace, teachers to know you truly, take from us all that hinders the work of your healing power, all our sins, all anxieties and fears, or resentment and hardness of heart. And help us to learn to enter into stillness and peace with you. And to know that you are our healer and redeem through Jesus Christ, our Lord.

38:19 And all the links for any of the quotes we’ve had today will be in the show notes. They will.

38:26 I’m Josh and I’m Ashleigh, thank you for listening to this episode of journeying faithfully podcast.

38:36 Have a good one.

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