Podcasts about Asceticism

There is a danger in reading passages such as this one from St. Isaac and hearing primarily a warning: Do not become negligent. Do not allow yourself to grow lax. Guard your solitude. Avoid unnecessary conversation. Do not permit the mind to become scattered. Certainly Isaac is warning us. His language is deliberately severe because he knows how fragile the beginnings of prayer can be. A heart newly awakened to God is like the tender blossom of a fruit tree. It possesses within itself the promise of fruit, but it can still be injured by a sudden frost. The mind that has begun to discover stillness can quickly become dispersed again. The heart that has tasted the sweetness of prayer can become strangely cold. But if we hear only the warning, we may miss something much more beautiful in Isaac's words. The great concern of Homily 19 is not simply that we avoid negligence. It is that we recognize what has been given to us and take hold of it. Isaac is speaking to men and women who have tasted something. They have tasted God. “If fiery thoughts arise in you,” he writes, “through the consuming flame of divine things,” and you “enjoy a taste of God,” then guard what has been given to you. That changes everything. The ascetical life is not primarily the anxious preservation of spiritual discipline. It is the response of the heart to a gift. We guard prayer because we have discovered Someone in prayer. We seek stillness because within stillness we have begun to hear the voice of the Beloved. We withdraw from unnecessary occupations not because created things are evil, but because something infinitely more precious has begun to draw the heart. This is why Isaac can speak so dramatically about the loss of fervor. “Only the man who drinks deeply of this wine, and afterward is deprived of it, only he knows to what misery he has been abandoned.” One cannot miss the language of desire here. The tragedy is not simply that the monk has broken his rule. The tragedy is that he has allowed himself to become separated from something he has tasted and loved. He knows the wine. He remembers its sweetness. And now he thirsts. This is the deeper meaning of vigilance. Negligence Is Forgetfulness Negligence in the spiritual life is rarely simply laziness. At its deepest level it is forgetfulness. The heart forgets what it desires. Isaac tells us that through excessive conversation, unnecessary occupations, sensory dispersion, and involvement in countless affairs, “the object of her desire is blotted out from her mind.” That sentence may be the key to the entire passage. The object of her desire is blotted out. The danger of distraction is not merely that it wastes time. It obscures desire. We begin to forget why we are alive. We may continue doing many good things. We may remain religious. We may fulfill responsibilities. We may even continue praying. Yet somewhere beneath all this activity, the memory of God can grow faint. And once that memory fades, lesser desires begin to fill the empty space. The Fathers understood this with extraordinary psychological depth. The heart cannot remain without desire. If it ceases to be gathered toward God, it will inevitably become scattered among countless lesser things. This is why Isaac says: “Do not multiply your occupations, and you will not find turmoil in your mind, or in your prayer.” He is not preaching inactivity. He is teaching simplicity of heart. The question becomes: What possesses my attention because it possesses my desire? Take Hold of Grace There is another danger, however, subtler than negligence. We may imagine that because everything depends upon grace, we need only wait passively for God to act. Isaac knows nothing of such passivity. When grace visits the heart, take hold of it. When prayer becomes warm, remain there. When tears come, do not hurry away from them. When desire for God awakens, feed it. When silence begins to gather the mind, protect that silence. When the Name of Jesus descends even slightly from the lips toward the heart, treasure it. Not because grace can be possessed or controlled, but because love asks for a response. There is a holy cooperation between divine grace and human freedom. God awakens the heart, and the heart turns toward Him. God gives the thirst, and we begin to drink. God lights the flame, and we cease throwing cold water upon it through negligence. This is why the Fathers can sound simultaneously so uncompromising about asceticism and so utterly dependent upon grace. There is no contradiction. Asceticism is what love looks like when freedom responds to grace. The Stronger Attraction And here we reach something even deeper. Isaac does not ultimately believe that the Christian life is sustained by fear of distraction. It is sustained by attraction. The lesser things of life pull upon us. Conversation pulls upon us. Curiosity pulls upon us. Responsibilities pull upon us. Memories, anxieties, pleasures, opinions, news, recognition, work—all of these exert a gravitational force upon the heart. But there is another gravity. Divine love. And it is stronger. The spiritual life matures when we discover that holiness is not primarily a heroic attempt to tear ourselves away from the world. It is allowing ourselves to be drawn increasingly by the beauty of God. The Psalmist does not cry: My soul has disciplined itself for Thee. He cries: “My soul thirsted for Thee.” Thirst is attraction. Desire is attraction. Love is attraction. The heart has glimpsed the Face for which it was created, and suddenly everything else begins to reveal its proper measure. This is why the saints sometimes appear almost incomprehensible to us. Their detachment can look severe from the outside. But from within, something very different is happening. They are being drawn. Christ has become more beautiful than everything they have relinquished. The Memory of the Wine Perhaps this is why God sometimes permits us to experience the loss Isaac describes. We have known moments when prayer was alive. Moments when the Name of Jesus seemed to contain everything. Moments when silence was not empty but filled with Presence. Moments when tears came without effort. Moments when we knew—not merely intellectually, but existentially—that God was near. And then the heart became cold. We became distracted. We multiplied our occupations. We returned to noise. The temptation is to despair over this. Isaac gives us another way. Remember the wine. The memory of grace itself can become a summons. Not nostalgia for a spiritual experience, but remembrance of the One who gave Himself within it. The coldness reveals the thirst. The absence reveals the desire. And the heart begins again: Where are You? Why have I wandered so far from what my soul desires? When shall I come and appear before Your face? Even our sorrow over having lost the sweetness of prayer can become prayer. “If You Will” There is something here that echoes the great saying of Abba Joseph: “If you will, you can become all flame.” Not because we manufacture the fire. The fire is God. The desire is awakened by God. The grace is given by God. The attraction originates in God. But the human will must consent to being consumed. This is the dignity and trembling mystery of our freedom. Grace comes and says: Remain. And we must choose whether to remain. Love draws and says: Come. And we must choose whether to follow. The flame rises and says: Give yourself. And we must decide whether we will continue protecting the thousand little things that keep us divided, or allow ourselves finally to belong to the One who desires the whole heart. Isaac's severity therefore conceals extraordinary tenderness. He is not telling us merely: Be careful what you lose. He is telling us: Look at what you have found. You have tasted something more precious than everything that distracts you. You have discovered the hidden wine. You have felt the beginnings of the fire. You have heard within yourself the ancient cry: “My soul thirsted for Thee, the mighty, the living God.” Do not be afraid merely of negligence. Be afraid of forgetting what your heart has discovered. And then turn again. Take hold of the grace that has taken hold of you. For beneath all our seeking is a greater seeking. Beneath our thirst is a deeper thirst. Beneath our desire for God is the immeasurably greater desire of God for us. In the end, it is not our weak attraction toward Him that will carry us home. It is the stronger pull of His love. Our task is to cease resisting it. To remain. To consent. And, if we will, to become all flame. --- Text of chat during the group: 00:03:04 Bob Čihák, AZ: P 219, paragraph 2 00:10:34 Janine: Oh great Miles is back! 00:12:04 James Hickman: I came across this today. It's from April 10, so the group might already be familiar. Professor Matthew Minerd a Ruthenian Catholic scholar offers positive reasons for following the approach of The Evergetinos and the Apophthegmata among others as great models of theology for the dialectics and holy anecdotes. https://www.athomist.com/articles/monastic-stories-casuistry 00:12:16 Alan Henderson: Which work is Myles discussing 00:12:40 James Hickman: “Monastic Stories as a Method of Ascetical Casuistry” 00:13:25 Myles Davidson: Reacted to "Oh great Miles is ba..." with ❤️ 00:13:37 Janine: Oh that looks great! Thx James 00:13:38 Myles Davidson: Replying to "Which work is Myles ..." The Brothers Karamazov 00:14:46 Bob Čihák, AZ: P 219, paragraph 2 00:29:41 James Hickman: Driving is stillness lol 00:29:45 Sr Barbara Jean Mihalchick: Matthew Kelly's new book is THE CONTENT DIET 00:30:04 Sr Barbara Jean Mihalchick: Lots of practical helps... 00:30:18 Anna: No TV in my house for over a decade 00:30:35 Jesssica Imanaka: Reacted to "No TV in my house fo..." with

There is a great mercy hidden within these unsettling sayings from the Evergetinos. The Desert Fathers do not speak to us about spiritual warfare in order to make us preoccupied with the devil. They speak about it so that we might become sober, humble, and utterly dependent upon Christ. This is one of the great blessings the Desert Fathers continue to offer the Church. They expose what ordinarily remains hidden. Modern man tends to imagine temptation almost exclusively in terms of dramatic moral choices. We think of sin as something obvious placed before the will: Will I do this or will I not? But the Fathers understood the human heart far more subtly. Long before the temptation becomes an obvious choice, something has often already begun moving within us: a thought entertained, an irritation indulged, a desire awakened, an image cherished, a conversation replayed, praise secretly enjoyed, an injury remembered, a judgment formed, prayer postponed. The enemy rarely begins by asking us to renounce God. He asks only that we become slightly inattentive. And so Abba Simon gives us one of the most important sentences in tonight's reading: “Keep watch inside your cell, and keep watch outside it.” The brother cannot understand why he leaves his cell, becomes caught up in the distraction of others, laughs when they laugh, talks when they talk, and then discovers upon returning that the peace he formerly possessed has disappeared. He wants to move between recollection and distraction without consequence. Abba Simon tells him gently but firmly: That is impossible. The heart carries within itself what it consents to. This is why nepsis—watchfulness—is so central to the spirituality of the desert. The Fathers discovered that the cell is not merely a physical room. Ultimately, the cell is the heart. We must learn to inhabit it wherever we are. Solitude without vigilance will not save us, nor will activity necessarily destroy us. What matters is whether the heart remains awake before God. The modern elders say the same. St. Porphyrios continually warned against becoming fascinated with darkness. We do not overcome darkness by staring at it. We turn toward Christ. St. Paisios likewise spoke with great realism about the suggestions of the enemy, yet his emphasis was always upon humility and trust in God. St. Silouan and St. Sophrony understood perhaps most deeply that spiritual warfare is finally a battle over where the heart will abide: in itself or in Christ. This is precisely why these passages must never be read merely intellectually. We can study the taxonomy of temptation and still remain utterly blind to ourselves. Indeed, that may itself become another temptation. The moment I read these sayings and begin identifying the passions of other people, I have already missed their purpose. The proper response is much simpler: There but for the grace of God go I. “Satan Is Not Dead” Perhaps the most sobering saying tonight is the Elder's response to the man who declares, “I am dead to the world.” “You may say that you are dead, but Satan is not dead.” What extraordinary spiritual realism. The Fathers distrust premature declarations about ourselves. I have conquered this passion. I am beyond that temptation. This no longer affects me. I have reached dispassion. I understand myself now. No. The desert teaches us never to presume upon yesterday's victory. This is not because the Fathers are pessimistic about grace. Quite the opposite. They are so convinced of the power of grace that they refuse to confuse grace with human self-confidence. A man who knows his weakness can be extraordinarily strong because he clings to Christ. A man convinced of his strength is already standing dangerously alone. This is why the account of the dying monk is so striking. Satan says, “You have eluded me,” and even then the Elder replies: “I do not yet know whether I have eluded you.” There is no spiritual swagger here. No confidence in accomplishments. No inventory of virtues. Only vigilance until the final breath. The Trembling of Agathon Then comes Abba Agathon. He has spent his life seeking God. Yet as death approaches and the brothers ask whether he is confident that his deeds have been pleasing to God, he answers: “God's judgment is one thing, man's another.” This is not neurotic scrupulosity. It is humility purified of illusion. Agathon knows something we continually forget: we cannot finally stand outside ourselves and judge our own souls. Even our virtues may contain admixtures we cannot perceive. Generosity may conceal a hunger to be needed. Zeal may conceal anger. Orthodoxy may conceal pride. Asceticism may conceal self-reliance. Service may conceal the desire for recognition. Even repentance itself can become subtly self-absorbed. Therefore Agathon places himself entirely before God. And notice how the story ends. He dies in joy. This is crucial. The humility of the Desert Fathers does not lead to despair. It leads to freedom. Agathon has nothing left to defend. Nothing to prove. Nothing to claim for himself. He places everything into the hands of God and ascends “as one who greets his friends and loved ones.” True humility ends in joy because it has surrendered the impossible burden of saving itself. The Vessels of the Enemy The extraordinary vision of Abba Makarios brings all of this together. The devil appears covered with vessels containing different means of temptation. One attacks prayer with drowsiness. Another Scripture with physical discomfort. Another obedience. Another chastity. Another speech. Another appetite. Another humility through pride. Another virtue through vainglory. Another remembrance of eternity through forgetfulness. The image may seem strange to us, but its psychological and spiritual insight is profound. The enemy studies where we are vulnerable. He does not tempt everyone identically. And more importantly, he frequently attacks us precisely where we are seeking God. When we pray, suddenly we become tired. When we seek silence, a hundred apparently urgent thoughts arise. When we begin fasting, food occupies our imagination. When we perform some good work, we begin wondering whether anyone noticed. When God gives us spiritual insight, we subtly begin thinking ourselves spiritually insightful. When we experience grace, we may begin secretly believing that the grace belongs to us. Even virtue can become the material of temptation. This is why Makarios sees vessels around the devil's neck filled with pride and human glory. The enemy does not care whether he captures us through obvious vice or apparent virtue. He cares only that the gaze of the heart moves away from Christ and returns to itself. And perhaps the most frightening vessel is the one containing forgetfulness. The enemy makes “the memory of these things disappear.” Forgetfulness is not simply poor memory. In the language of the Fathers, it is an existential forgetfulness of God. We forget who we are. We forget whose we are. We forget death. We forget judgment. We forget mercy. We forget the Kingdom. We forget the presence of Christ. And once remembrance disappears, almost anything can enter. This is why the Jesus Prayer is so powerful. “Lord Jesus Christ, Son of God, have mercy on me.” It is remembrance restored. The Name gathers the scattered heart. The Name interrupts the conversation with the logismoi. The Name returns us to Presence. Sitting With the Fathers This is why we need to journey with the Desert Fathers rather than merely read them. Their sayings are not curiosities from an exotic period of Christian history. They are maps of the human heart. We should read them slowly enough that they begin reading us. Where am I inattentive? Where have I become confident in myself? What thought do I repeatedly entertain? Where do I seek human approval? What happens to my heart after certain conversations? What destroys my recollection? What makes prayer difficult? Where has forgetfulness entered? And above all: Where am I relying upon myself rather than Christ? These questions should not produce anxiety. They should produce humility. The Desert Fathers were not obsessed with demons. They were captivated by God. Precisely because they desired God so intensely, they learned to recognize everything that sought to draw the heart away from Him. And they knew they did not fight alone. We live within the communion of the Church. The angels surround us. The saints intercede for us. The Mother of God shelters us. The prayers of the Church carry us. Our guardian angel accompanies us. And the Name of Jesus is placed upon our lips. The evil one may indeed be relentless. But he is not sovereign. Christ is. Makarios can interrogate the devil precisely because Christ has already conquered him. The powers of darkness are exposed because the Light has come into the world. And so vigilance is not fearfully watching for Satan behind every movement of life. Vigilance is keeping the heart turned toward Christ. The safest person spiritually is therefore not the one who thinks, I would never fall into that. It is the one who whispers: Lord, without You I could fall into anything. Keep me. Guard my heart. Give me remembrance of You. Send Your holy angels to protect me. Through the prayers of Your saints, preserve me from deception. And then we understand why we must keep returning to the desert. The Fathers know the terrain. They have watched thoughts arise and disappear. They have suffered temptation. They have fallen and risen. They have learned the terrible danger of self-confidence and the astonishing strength hidden in humility. They take us by the hand and teach us to watch. Inside the cell. Outside the cell. Until our final breath. Not because we are terrified of the darkness, but because we have discovered something infinitely more beautiful that we do not wish to lose sight of: the face of Christ. --- Text of chat during the group: 00:08:04 Fr. Charbel Abernethy: Volume 3 page 54 number 3 00:56:55 James Hickman: In the past year or so, certain Catholic exorcists have come under attack for describing a bit of their healing ministry. For instance, some attack the priests for revealing that the devil has told them x, y, or z. The attackers, who only seem to attack the priests behind their backs, say that the priests are either lying or that they've been misled by the devil, for the demons can't be trusted. I trust these priests, and here Abba Macarius is just one more witness to the power of the Church to compel the demons, if it be God's holy will, to share what otherwise we wouldn't know. I suppose I'm sharing this hoping more of us will pray for these exorcists and for priests in general. Abba Macarius, pray for us! 01:04:00 Forrest: The appearance of the Devil in this story reminds me of an earlier hypothesis where a great saint laughed at a group of demons struggling to lift a single feather.  How hard it was for them! Here the Prince of Demons wears many vessels with feathers attached. 01:04:25 Adam Paige: The 35 Doctors of the Church: Revised Edition by Rev. Christopher Rengers, O.F.M. Cap 01:18:27 Rebecca Thérèse: Uriah the Hittite 01:20:25 Julie: Thank you

There is a temptation when reading the closing section of Homily 17 to see it as little more than a long list of prohibitions. Do not quarrel. Do not lie. Speak little. Avoid pride. Flee idle disputes. Endure injustice. Keep away from the powerful. Be moderate. At first glance, it can seem as though Isaac is describing a life of relentless restraint. Yet nothing could be further from his intention. The asceticism Isaac describes is never an end in itself. It is not a spiritual achievement, nor a demonstration of discipline. It is medicine. Every command is given for one purpose alone: to heal the heart until it can see again. The passions do not simply lead us into sin; they cloud our vision. Anger, pride, gluttony, argumentativeness, ambition, and constant speech scatter the soul. They fragment our attention until we can no longer perceive the quiet movements of grace. We remain busy with ourselves while becoming strangers to the Kingdom already present within us. This is why Isaac warns so carefully about seemingly ordinary things. Much talk extinguishes the noetic movements of the heart. Pride drives away the gentle energy of the Holy Spirit. Endless disputes over doctrine can become more about victory than truth. Even legitimate concerns can consume the heart until it loses its capacity for wonder. Asceticism, then, is not primarily about saying no. It is about making room for a greater yes. As the heart is purified, something extraordinary begins to emerge. Desire awakens—not the restless desire that seeks to possess, but the deep longing placed within us by God from the beginning. Wonder returns. The world ceases to be merely useful or threatening and becomes transparent to divine love. We begin to recognize that every act of humility, every silence embraced, every injury patiently endured is quietly removing another veil from the eyes of the heart. Then Isaac arrives at the astonishing conclusion toward which the entire homily has been moving: “Your soul will see the light of Christ in herself.” This is not poetic exaggeration. Nor is it a mystical privilege reserved for a few extraordinary souls. It is the destiny of every human being. The One whom we have sought in prayer, in Scripture, in the sacraments, and in the wilderness is discovered dwelling within the heart itself. The ascetical life has not brought Christ near; it has healed our blindness so that we may finally behold the One who has never departed. Here desire reaches its fulfillment. Wonder is no longer merely a response to creation but to the Creator living within His creature. Love recognizes Love. The heart discovers that beneath all its restless searching there has always been an eternal Presence waiting in silence. The Desert Fathers never practiced asceticism because they despised the world. They practiced it because they longed to see. Every fast, every vigil, every hidden act of humility was an act of hope that the eyes of the heart might become clear enough to behold Christ shining from within. Perhaps this is why Isaac ends not with another command but with a promise. The goal is not a perfectly disciplined life. The goal is a luminous heart. For when the heart is healed, it does not merely believe that Christ dwells within. It begins to see Him there. And in that vision, desire finds its home, wonder becomes ceaseless, and the soul enters even now into the eternal light that can never again be overcome by darkness. --- Text of chat during the group:   00:02:13 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-summer-retreat 00:10:02 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/where-silence-learns-to-speak   00:11:13 Larry Ruggiero: Can you send the ISBN# of the book you are reading from. I'm having a difficult time following in my book translated by Nun Christina   00:11:35 Fr. Charbel Abernethy: Above link is the Charter for City a Desert Press   00:13:17 Fr. Charbel Abernethy: Page 216 para 7 mid paragraph   00:15:34 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/where-silence-learns-to-speak   00:29:23 James Hickman: Father, no disagreement here, but could you please share a few concrete examples of what Saint Isaac means by “something pertaining to the soul”? I can see why we don't want to hurt the soul. What does Isaac have in mind that pertains to the soul though?   00:33:23 James Hickman: Thank you   00:46:01 Maureen Cunningham: I put an icon in my car when get urge for fries I look at the Icon of the Holy Face of Jesus   00:46:57 paul g.: ✔️   00:47:42 James Hickman: The Thomistic Institue just released a podcast recording of a retreat talk on forgiveness by Fr. Andrew Hofer, OP, where he reminds us of the patristic interpretation of the fatted calf as Christ. The saints denied themselves of delicious food because they've tasted and seen how good and sweet the Lord is. Far tastier than any food made by human hands is the Fatted Calf.   00:52:57 Maureen Cunningham: Not passed by FDA only baby product   00:53:49 Rebecca Thérèse: Is the supplement research conducted by pharmaceutical companies?   01:04:38 Erick Chastain: this set of passages seems to make the argument you should not often be on social media   01:17:09 John ‘Jack': They sanctify us   01:20:59 Joan Chakonas: I used to seek truth in economics and current events back in my secular days- but upon finding my faith I know Seeking truth with the help of the desert fathers is all i ever needed   01:21:07 Julie: Thank you Father

The heresy of asceticism was a key component of Marcion's rejection of God's physical creation. Forbidding marriage and requiring abstinence from foods are demonic teachings that impugn God's goodness and promote pride. All of God's creation is good and intended to be received with thanksgiving. True spirituality comes from a pure heart aligned with Scripture, not from man-made rules or self-imposed denials. Believers are called to enjoy God's gifts while remaining grounded in the Word and prayer.

The heresy of asceticism was a key component of Marcion's rejection of God's physical creation. Forbidding marriage and requiring abstinence from foods are demonic teachings that impugn God's goodness and promote pride. All of God's creation is good and intended to be received with thanksgiving. True spirituality comes from a pure heart aligned with Scripture, not from man-made rules or self-imposed denials. Believers are called to enjoy God's gifts while remaining grounded in the Word and prayer.

The heresy of asceticism was a key component of Marcion's rejection of God's physical creation. Forbidding marriage and requiring abstinence from foods are demonic teachings that impugn God's goodness and promote pride. All of God's creation is good and intended to be received with thanksgiving. True spirituality comes from a pure heart aligned with Scripture, not from man-made rules or self-imposed denials. Believers are called to enjoy God's gifts while remaining grounded in the Word and prayer.

Today Pastor Michael is joined by his good friend Daniel Rohde, a seminarian at Reformed Theological Seminary. We talk Church Fathers, Asceticism, and where it seems to come up short.  You can join us behind the patreon paywall if you want to hear the conversation continue as we investigate what Gregory of Nyssa thought about Virginity. patreon.com/therestlesspodcast    

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsPrimary Ancient SourcesAmbrose of Milan. De Virginibus / Concerning Virgins.Aristophanes. Lysistrata.Euripides. Iphigenia at Aulis.Euripides. Iphigenia among the Taurians.The Homeric Hymn to Demeter.Jerome. Against Helvidius: On the Perpetual Virginity of Blessed Mary.The Gospel According to Matthew, chapters 1–2.The Gospel According to Luke, chapters 1–2.Ovid. Fasti.Pausanias. Description of Greece.Philo of Alexandria. On the Contemplative Life.Plutarch. Life of Numa.Protoevangelium of James / Infancy Gospel of James.The Acts of Paul and Thecla.Core Academic SourcesBurkert, Walter. Greek Religion. Translated by John Raffan. Cambridge, MA: Harvard University Press, 1985.Castelli, Elizabeth A. “Virginity and Its Meaning for Women's Sexuality in Early Christianity.” Journal of Feminist Studies in Religion 2, no. 1 (1986).Cole, Susan Guettel. Landscapes, Gender, and Ritual Space: The Ancient Greek Experience. Berkeley: University of California Press, 2004.Foskett, Mary F. A Virgin Conceived: Mary and Classical Representations of Virginity. Bloomington: Indiana University Press, 2002.Harvey, Susan Ashbrook. Ministries of Song: Women's Voices in Ancient Syriac Christianity. Berkeley: University of California Press, 2025.Harvey, Susan Ashbrook. “Revisiting the Daughters of the Covenant: Women's Choirs and Sacred Song in Ancient Syriac Christianity.” Hugoye: Journal of Syriac Studies 8, no. 2 (2005).Lillis, Julia Kelto. Virgin Territory: Configuring Female Virginity in Early Christianity. Oakland: University of California Press, 2022.Parker, Robert. Miasma: Pollution and Purification in Early Greek Religion. Oxford: Clarendon Press, 1983.Sissa, Giulia. Greek Virginity. Cambridge, MA: Harvard University Press, 1990.Sourvinou-Inwood, Christiane. Studies in Girls' Transitions: Aspects of the Arkteia and Age Representation in Attic Iconography. Athens: Kardamitsa, 1988.Wildfang, Robin Lorsch. Rome's Vestal Virgins: A Study of Rome's Vestal Priestesses in the Late Republic and Early Empire. London and New York: Routledge, 2006.Greek Women, Ritual, and Sacred MaidensBeard, Mary. “The Sexual Status of Vestal Virgins.” Journal of Roman Studies 70 (1980).Beard, Mary, John North, and Simon Price. Religions of Rome. Vol. 1, A History. Cambridge: Cambridge University Press, 1998.Connelly, Joan Breton. Portrait of a Priestess: Women and Ritual in Ancient Greece. Princeton: Princeton University Press, 2007.Dillon, Matthew. Girls and Women in Classical Greek Religion. London and New York: Routledge, 2002.Pomeroy, Sarah B. Goddesses, Whores, Wives, and Slaves: Women in Classical Antiquity. New York: Schocken Books, 1975.Mary, Virginity, and Christian AsceticismBrown, Peter. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. New York: Columbia University Press, 1988.Clark, Elizabeth A. Reading Renunciation: Asceticism and Scripture in Early Christianity. Princeton: Princeton University Press, 1999.Cooper, Kate. The Virgin and the Bride: Idealized Womanhood in Late Antiquity. Cambridge, MA: Harvard University Press, 1996.Elm, Susanna. Virgins of God: The Making of Asceticism in Late Antiquity. Oxford: Clarendon Press, 1994.Limberis, Vasiliki. Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople. London and New York: Routledge, 1994.Rubin, Miri. Mother of God: A History of the Virgin Mary. New Haven: Yale University Press, 2009.Shoemaker, Stephen J. Mary in Early Christian Faith and Devotion. New Haven: Yale University Press, 2016.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. 

Paul encourages Timothy to train, labor, and strive for the life to come. The ascetics focused mainly on the body, Timothy (and us) was to focus more on the spiritual person.

Study the Word to divide the human-made gospel from Christ’s gospel.

Geoff continues talking with regular guest David Clayton about how the Desert Fathers and Mothers understood sin as discorder (of all kinds) and how asceticism was a path toward freedom to love God and others. They discuss sin not merely as rule-breaking but as patterns that impair clear seeing, free choosing, and loving well. Asceticism is presented as training that frees the heart by reshaping habits, while emphasizing grace, mercy, and the hope to “begin again” each day. They particularly focus on the concept of "watchfulness" and the neuroscience of "paying attention." Dive deeper in our new book, Landscapes of the Soul: How the Science and Spirituality of Attachment Can Move You into Confident Faith, Courage, and Connection, and learn about our trainings and other resources at embodiedfaith.life.Stay Connected: Check out our Attaching to God 6-Week Learning Cohort.Join the Embodied Faith community to stay connected and get posts, episodes, & resources.Support the podcast with a one-time or regular gift (to keep this ad-free without breaking the Holsclaw's bank).

I talk about a seared conscience and the need to repent TODAY, then I begin looking at the historical reason some false teachers forbade marriage. But is it always wrong to forbid marriage?

Living Better SeriesSanctification vs Asceticism (1 Tesalonika 4:1-8)Pdt. Joshua Lie

Elder Bill Boney's studies in Colossians.

Send a MessageWhat is magic?Before spells, charms, talismans, and grimoires, there was a more fundamental question: what is the power that makes magic possible?In this episode of The Hidden Passage, we explore magical power as it appears across cultures, religions, folklore traditions, and esoteric systems throughout history. From the mana of Melanesia, to the orenda of the Huron, the heka of ancient Egypt, the dori of Amazonian shamans, and the qi of Daoist philosophy, we uncover a recurring vision of reality—one in which the world is alive, participatory, and permeated by hidden forces.Drawing on mythology, anthropology, religious studies, folklore, and historical accounts of magical practice, we examine:• The sacred origins of magical power• Mana, orenda, heka, qi, and other concepts of spiritual force• Sacred sites, magical objects, and the principle of contagion• Shamanic initiation and spirit-bestowed power• The evil eye and innate human potency• Asceticism, yoga, and the cultivation of mystical abilities• Magical causality and participation in the cosmos• The relationship between magicians, spirits, and the divine• Why magical traditions emerge across cultures worldwideFar from being irrational superstition, magical worldviews propose a radically different understanding of reality—one in which human beings participate directly in the deeper forces that shape existence.This episode serves as the foundation for a new series exploring the history, philosophy, and practice of magic.

In episode 200, Dennis Sutherby discusses the harmful effects of legalism, emphasizing the importance of grace and submission to Christ. He highlights the distinction between legalism and holiness, urging listeners to focus on Christ's finished work and the grace of God.If you want to support the show you can email to dennissutherby@infaith.org or go to https://infaith.org/ministries/dennis-sutherbyTakeawaysLegalism harms the church and veils the gospel, shifting the focus from Christ's finished work to human effort.Holiness is not legalism, and understanding the gospel and resting in the grace of God is essential to combat legalistic mindsets.Submission to Christ and a thriving relationship with the Lord are key to discerning between holiness and legalism.Chapters00:00 Episode 200: Reflections and Milestones08:24 The Dangers of Legalism14:38 Legalism vs. Holiness20:21 Asceticism and Legalistic Practices26:35 The Law and Legalism36:12 The Harm of Legalism45:06 Submission to Christ

In this episode on early Christian monasticism, Geoff and regular guest David Clayton explore how the Desert Fathers and Mothers understood sin as discorder (of all kinds) and how asceticism was a path toward freedom to love God and others. They discuss sin not merely as rule-breaking but as patterns that impair clear seeing, free choosing, and loving well. Asceticism is presented as training that frees the heart by reshaping habits, while emphasizing grace, mercy, and the hope to “begin again” each day.Dive deeper in our new book, Landscapes of the Soul: How the Science and Spirituality of Attachment Can Move You into Confident Faith, Courage, and Connection, and learn about our trainings and other resources at embodiedfaith.life.Stay Connected: Check out our Attaching to God 6-Week Learning Cohort.Join the Embodied Faith community to stay connected and get posts, episodes, & resources.Support the podcast with a one-time or regular gift (to keep this ad-free without breaking the Holsclaw's bank).

Performers of contemporary classical music often get their feet out for gigs, but the same luxury isn't afforded to conventional classical music. I take a look at how the Carmelites and a decapitation paved the way for musicians to get the dogs out. Grma xInline G Merch ⭐️www.Inlineg.myshopify.comInline G Patreon ⭐️www.patreon.com/TheInlineGFlutePodcastInline G will ALWAYS be free of charge, but signing up to the Patreon helps let this podcast reach new heights, if you can afford it. You'll also get to ask questions to upcoming guests as well as get early access to some episodes. Or if you'd rather not spend money, subscribing to my YouTube channel and following me on Facebook, Instagram and TikTok is a HUGE way to support the podcast. It'll cost you nothing, and it really makes a difference to the algorithm gods. So please interact however you can; like, comment, or subscribe, and help keep this podcast lit xIntro music: Rhythm=Power by Spodo Komodo. Used with permission. All rights reserved by the creator.Chapters:00:00 - Pots and Pans and Georgian Lemonade04:33 - Asceticism and Isadora Duncan11:35 - The Barefoot Princess15:56 - Dame Evelyn Glennie17:51 - Patricia Kopatchinskaja22:00 - Grounding and Foot Biology

Are we powerless against the march of modern technology, or can we reclaim our agency to foster true human connection? Writer, cultural historian, and photographer Dr. Dan Turello joins host PJ Wehry to rethink our relationship with technology and explore its potential to improve the human condition. Turello, a technology and humanity fellow at the Center for Future of Mind, AI, and Society at Florida Atlantic University, unpacks his book, Connection: How Technology Can Make Us Better Humans. Together they discuss moving past tech-pessimism and determinism to understand how our tools and social structures shape our lives.In this conversation they explore: Why we need to view technology not just as screens and algorithms, but as the fundamental ways humans relate, negotiate, and build communityThe surprising lessons on counterculture, wealth, and institutional bureaucracy we can learn from 13th-century Franciscan monks like St. Francis and Jacopone da TodiHow an autonomic nervous system crisis forced a shift from a purely intellectual "neck-up" mindset to a deeply embodied way of livingReclaiming our agency over our devices—like choosing a flip phone—to dictate how and when we connect with the worldWhy portrait photography acts as an unpredictable, embodied dance of trust and authentic expression rather than a cerebral pursuitAcknowledging the cognitive impact of social media by giving readers permission to consume books in a non-linear, "choose your own adventure" styleThis is a conversation for anyone exhausted by tech-anxiety who wants to build healthier, more intentional relationships with their devices and their own bodies.Make sure to check out Dr. Turello's book: Connection: How Technology Can Make Us Better Humans

What happens when faith is reduced to a feeling? In this episode, I sit down with Fr. Justin Havens, a missionary priest serving at St. Joseph the Hesychast Serbian Orthodox Church, to talk about one of the most important spiritual questions of our time: Is truth something you feel… or something you encounter? Drawing from years of missionary work in Utah—one of the most spiritually unique regions in America—we unpack the contrast between subjective religious experience and objective truth in Christ, and why so many people today are starving for something deeper. This is a conversation about:         •       the limits of emotional spirituality         •       the reality of the ascetical life         •       and why Orthodoxy is quietly exploding in places no one expected Sponsor: Podsworth App: https://podsworth.com  Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA  Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE Get the new Counterflow T-shirt before it sells out! Visit https://www.counterflowpodcast.com/store or send $30 via PayPal to buck@counterflowpodcast.com with your size and shipping address! Donate to the show here: https://www.patreon.com/counterflow  Visit my website: https://www.counterflowpodcast.com  Audio Production by Podsworth Media: https://www.podsworth.com  Leave us a review and rating on Apple Podcasts! Thanks!

General Meeting @ St. Mary & St. Moses Abbey - Sandia, TX ~ March 25, 2026

Listen To Full Sermon: "Asceticism; the Cure for Spiritual Illness" @ St. Barbara Coptic Orthodox Church - Nashville, TN ~ March 20, 2026https://on.soundcloud.com/ClXv5ZdEC1hbByFfwb

Youth Meeting @ St. Barbara Coptic Orthodox Church - Nashville, TN ~ March 20, 2026

A Reason For Hope with Pastor Scott Richards! Sharing the Word one question of the heart at a time. Tags: Gnosticism, Asceticism, and Mormonism

In this episode, we explore the extraordinary life of Origen of Alexandria, a child prodigy and prolific ancient Christian author who, driven by intense zeal and literal interpretation of scripture, faced significant challenges and became a controversial figure in church history. We also uncover his groundbreaking contributions to biblical scholarship and theology, alongside the theories that sparked controversy.Chapters00:00 Who Was Origen?01:39 Early Life & Martyrdom Desire04:46 Asceticism and Personal Decisions08:10 Literary & Theological Contributions13:02 Fame, Jealousy, and Persecution16:18 Legacy and Contradictions

Here Isaac is not giving us a technique for moral improvement. He is unveiling an icon. Behind his austere language of toil and Scripture and withdrawal stands a single, luminous vision: the human heart being slowly remade into the dwelling place of God. Asceticism is not a set of behaviors aimed at self mastery. It is the patient clearing of space so that the Trinity may come to rest within us. Everything Isaac names flows from this one mystery. He begins with what looks like a chain of practices. Bodily toil guards purity. Scripture sustains the toil. Hope and fear steady the soul. Prayer and withdrawal from men protect the heart. But Isaac is not describing a ladder that climbs upward by human effort. He is describing how the soul is held open until it can be seized by the Spirit. These disciplines do not save. They keep us available for salvation. They prevent the heart from sealing itself against grace. This is why Isaac speaks so soberly about the Scriptures. Until the Comforter has come and taken up His dwelling in the depths of the person we need the written word to keep us from drifting into forgetfulness and fantasy. The Scriptures are not information. They are a form of remembrance. They press the shape of Christ into the memory of the heart so that when our mind is scattered and the passions begin to speak their lies we are not carried away from our true homeland. But Isaac also knows that even Scripture is provisional. There comes a moment when the teaching no longer comes from without but from within. When the Spirit penetrates the noetic powers of the soul the heart itself becomes the book. The same Word who once spoke in letters now speaks in fire. This is not a rejection of Scripture but its fulfillment. The written Gospel gives way to the living Christ engraved upon the heart. Here we touch the heart of Eastern Christian mysticism. Salvation is not merely a verdict. It is a transformation of perception. The center of knowing shifts. The ego no longer stands as the interpreter of reality. The Spirit becomes the teacher. And because this teaching comes from God Himself it is not lost. It does not evaporate under distraction or suffering. It remains as a living memory of communion. Isaac then strikes at something that terrifies the ego. He distinguishes between good thoughts and a good heart. We are accustomed to judging ourselves by the surface weather of the mind. We watch our thoughts rise and fall like waves and imagine that our worth before God is decided by their movement. Isaac says this is an illusion. Thoughts come and go like sea winds. They stir the waters but they do not constitute the depths. The heart is the foundation. It is the place where we truly consent or refuse. A person may be flooded with thoughts and yet remain rooted in God. Another may have refined ideas and yet be inwardly turned toward self. What matters is not the agitation of the surface but the direction of the ground beneath it. This is a devastating word for the controlling ego. We want to manage our thoughts. We want to produce holiness by technique. We want to ensure our standing before God by monitoring every inner movement. Isaac tells us that this entire project is misguided. If judgment were passed on every thought we would be condemned and justified a thousand times a day. That is not how God sees us. God looks at the heart. He looks at where we have placed our deepest trust. And here the abyss opens. To let go of the ego is not to become passive or vague. It is to cease making ourselves the measure of reality. It is to fall into the love of God without conditions. The heart that consents to this fall becomes a foundation of peace even while the mind continues to be stirred by many winds. This is why the saints can live in such freedom. They are no longer organized around self protection. They have entrusted themselves to the Paschal mystery. For Isaac all of this is Christological. The Spirit who teaches the heart is the Spirit poured out by the crucified and risen Lord. The abyss into which we fall is the same abyss into which Christ descended in His self emptying love. To enter this path is to be drawn into the very life of the Trinity. We are no longer managing ourselves toward virtue. We are being re created from within by divine love. This is the beauty of the ascetical mystical tradition of the East. It does not offer self improvement. It offers transfiguration. It does not promise control. It invites surrender. It does not measure us by the turbulence of our thoughts but by the quiet yes of the heart. Isaac shows us a humanity that has learned to rest in God even while the winds still blow. A humanity no longer driven by fear or fantasy but grounded in the living presence of the Spirit. This is what we have become in Christ. And this is what the desert still calls us to be. --- Text of chat during the group: 00:01:01 Jonathan Grobler: Evening father 00:02:20 Fr. Charbel Abernethy: Good evening 00:02:50 Ryan Ngeve: Good evening Father 00:04:37 Bob Čihák, AZ: P. 175, # 19, final paragraph 00:04:49 Adam Paige: Happy feast day of Saint Isaac the Syrian to all ! New movie from the writer & director of “Man of God” (about St Nektarios) coming out this weekend: “Moses the Black” ! https://en.wikipedia.org/wiki/Moses_the_Black_(film) 00:05:49 Anna: There was a run on bananas with this last storm 00:06:06 Anna: What movie 00:06:35 Anna: Thanks 00:08:08 Anna: Movie theater for Moses the Black... https://www.fathomentertainment.com/releases/moses-the-black/ 00:08:19 Anna: It's in theaters 00:09:35 Anna: That doesn't look like it 00:10:11 Jonathan Grobler: Excited for Lent, will hopefully be confirmed this Easter 00:10:41 Jessica McHale: 16th of Feb 00:10:41 Bob Čihák, AZ: P. 175, # 19, final paragraph 00:10:53 Angela Bellamy: Is there a resource some place on how Lent is traditionally observed? 00:11:18 Anna: That link is the movie playing on the 30th and so on 00:11:18 Janine: Yes 00:11:22 Anna: https://www.fathomentertainment.com/releases/moses-the-black/ 00:11:30 Janine: Alexander 00:11:45 Jessica McHale: Great Lent: Journey to Pascha by Father Alexander Schmemann 00:14:22 Angela Bellamy: Reacted to "Great Lent: Journey ..." with

At Redeemer Presbyterian Church in Charleston, SC, we welcomed Rev. Caleb Willingham to the pulpit, preaching from Titus.

At Redeemer Presbyterian Church in Charleston, SC, we welcomed Rev. Caleb Willingham to the pulpit, preaching from Titus.

In this episode of The Catholic Talk Show, Ryan, Ryan, and Fr. Michael explore the most extreme monastic saints in Church history, examining how silence, solitude, fasting, and radical withdrawal from the world shaped their pursuit of holiness—and what modern Catholics can still learn from them today. 00:00 The Essence of Spiritual Retreat and Monasticism 05:52 The Importance of Rest and Reflection 11:16 The Desert Fathers: A Journey into Solitude 16:51 Extreme Monasticism: Stylites and Anchorites 22:49 Modern Monasticism and Urban Hermits 28:30 The Call for Discipline in Modern Life 31:51 The Role of Asceticism and Fasting 35:37 Exodus 90: A Path to Freedom 39:03 Creating Sacred Spaces and Routines 49:55 Embracing Silence and Presence 53:22 Conclusion Learn more about your ad choices. Visit megaphone.fm/adchoices

reference: Sri Aurobindo, Bases of Yoga, Chapter 4, Desire — Food — Sex, pg. 65This episode is also available as a blog post at https://sriaurobindostudies.wordpress.com/2025/12/25/mastery-beyond-asceticism-and-indulgence/Video presentations, interviews and podcast episodes are allavailable on the YouTube Channel https://www.youtube.com/@santoshkrinsky871More information about Sri Aurobindo can be found at www.aurobindo.net  The US editions and links to e-book editions of SriAurobindo's writings can be found at Lotus Press www.lotuspress.com#Sri Aurobindo #integral yoga #yoga #mastery #indulgence #asceticism #materialism #omnipresent reality #yogic discipline

SummaryIn this episode of the Gird Up Podcast, host Charlie Ungemach speaks with Brian Stecker about his new project, Memento, which aims to recapture and revitalize Christian disciplines, particularly for men. They discuss the importance of accountability, the historical practices of the church, and the balance between justification and discipline in the Christian life. The conversation emphasizes the need for intentionality in spiritual growth and the role of fasting and other disciplines in developing a robust Christian life.Chapters00:00 Introduction to Gird Up Podcast and Guest Introduction01:16 Exploring the On The Line Podcast04:05 Introducing Memento: A Movement for Christian Men09:16 Understanding the Memento Program and Its Structure13:36 Building Accountability and Fraternity in Memento18:21 Defining Spiritual Disciplines and Habits in Memento26:40 Historical Expectations of Biblical Knowledge29:01 The Role of Prayer in Christian Life30:11 Asceticism and Its Misunderstandings32:41 Safeguards Against Legalism33:25 Understanding Piety vs. Pietism38:22 The Importance of Fasting41:42 Practical Aspects of Fasting50:52 Concerns About Shifting Focus from Justification54:07 Recognizing and Addressing Personal Challenges56:41 The Intersection of Science and Faith58:17 Combining Ancient Wisdom with Modern Practices01:00:01 The Importance of Discipline in Christian Life01:03:05 The Role of Faith and Works01:06:14 Understanding Risks in the Christian Journey01:08:39 Addressing Modern Antinomianism01:11:06 The Ongoing Process of Spiritual Growth01:12:02 Memento: A New Approach to DevotionBryan's Links:Memento: https://memento70.com/On the Line Podcast: https://ontheline.net/Lutheran Institute of Theology: https://lutheraninstitute.org/Gird Up Links:https://youtube.com/@girdupministries4911?si=tbCa0SOiluVl8UFxhttps://www.instagram.com/girdup_be_a_man/https://www.girdupministries.com Hosted on Acast. See acast.com/privacy for more information.

What St Isaac exposes here is not a technique but a diagnosis. He is ruthless because the sickness is deep. The soul is meant to be good soil but soil is not neutral ground. It either receives the seed with vigilance or it becomes choked. Remembrance of God is not a poetic feeling but a sustained pressure on the heart a vigilance that does not sleep. When this remembrance is alive the soul becomes a place where God Himself shades and illumines. There is no romance here. Light appears inside darkness not because the darkness is denied but because the soul has chosen to stand watch within it. St Isaac refuses to let us spiritualize our way around the body. The belly is not incidental. What enters the mouth reaches the heart. He speaks bluntly because self deception thrives in vagueness. Excess dulls perception. Pleasure thickens the air of the soul. Wisdom is not stolen from us by demons alone but smothered by our own indulgence. A full belly does not merely weaken resolve it fuels lust because the body has been trained to demand satisfaction. This is not moralism. It is anthropology. The knowledge of God does not coexist with a body that has been enthroned. Here asceticism is revealed as truth telling. It strips away the lie that discipline is punishment. Labor is not opposed to grace. Labor is the ground where grace becomes intelligible. St Isaac compares it to labor pains because knowledge of God is not an idea grasped but a life brought forth. Without toil there is no birth only fantasy. Sloth does not simply delay holiness it gives birth to shame because the soul knows it has avoided the cost of truth. This is where the inner disposition becomes decisive. Asceticism without remembrance hardens into pride. Asceticism without humility becomes violence against the self. But remembrance without discipline dissolves into sentimentality. St Isaac holds them together because life demands it. The question is not how much one fasts or how little one sleeps but whether the heart is consenting to be trained. Discipline embraced with resentment breeds bitterness. Discipline embraced with attention becomes wisdom. In an age starved of living elders this teaching cuts even deeper. We are tempted either to abandon asceticism entirely or to turn it into a private project shaped by personality and preference. St Isaac offers neither comfort. He places responsibility back into the hands of the one who desires God. The absence of elders does not absolve us. It makes inner honesty more urgent. The body becomes the first elder. Hunger teaches restraint. Fatigue teaches humility. Failure teaches mercy. If these are ignored no amount of reading will save us. Christ's closeness to the mouth of the one who endures hardship is not sentimental reassurance. It is promise and warning. He draws near to the body that has consented to the Cross. Not to the body pampered under the language of balance or self care. The care Christ offers is not the removal of hardship but His presence within it. Asceticism then is not heroic excess but fidelity to reality. It is the refusal to live divided. Priceless indeed is labor wrought with wisdom because it produces not control but clarity. The soul begins to see. And once it sees it can no longer pretend. --- Text of chat during the group: 00:01:50 Fr. Charbel Abernethy: Page 170 paragraph 5 00:06:54 susan: how is lori hatari? 00:14:30 Fr. Charbel Abernethy: Page 170 paragraph 5 00:27:40 Eleana Urrego: the brain register emotional and physical pain in the same way. 00:29:59 Jessica McHale: A question about ascetic disciplines of the body: I discerned monastic life with an order of nuns that wouldn't let me fast.(3 times a week was all I was asking) and wouldn't allow me to exercise more than a contemplative walk (which is not exercise to me). I feel very much called to fast for spiritual reasons and called to bodily stewardship as well. It's very personal. I coudl never understand how monastic nuns could discourage this and encourage--in my opinion--indulging in food too much. 00:31:48 Una's iPhone: Reacted to "A question about asc…" with

Pastor Kurt takes a deep dive into Colossians 2:16-23 revealing how man-made religion looks spiritual but lacks the power to change the heart. In this passage, Paul urges believers to release themselves from religion and its empty rules, and instead root themselves in Christ, the only One who can truly transform their lives.

Food is delicious and we desire it from the first day that we are alive. How does our pursuit of food – and physical and material indulgences in general – impact our pursuit of our spiritual agenda and Torah? In this Mishnah we discover several approaches to understanding the interrelationship between physical indulgences and pursuit […]

A Vow of Asceticism

A Vow of Asceticism

In our Season 2 finale, we learn about Christian women from late antiquity who sought to transform their bodies inside and out: ascetics and monastics. From fasting to renouncing sexual “appetites” to special clothing—there were lots of things that marked a monk. Dr. Rebecca Krawiec explains all of this and more.Why did women join monasteries? What do we do with those extreme stories of saints punishing their bodies? How can letters give us a more full understanding of women monastics? Who were Tappole and her sister Tsophia? Access full transcript and episode show notesWomen Who Went Before is written, produced, and edited by Rebekah Haigh and Emily Chesley.Music is composed and produced by Moses Sun.Sponsored by the Center for Culture, Society, and Religion, the Program in Judaic Studies, the Stanley J. Seeger Center for Hellenic Studies, and the Committtee for the Study of Late Antiquity at Princeton University.Views expressed on the podcast are solely those of the individuals, and do not represent Princeton University.

As Fr. Mark-Mary mentioned, the friars will be taking a meaningful break to embrace the rest and the joy of the Jubilee Year. While they are away, please enjoy listening (or re-listening) to this previously released episode, and join us in continuing to pray for Fr. Mark-Mary, Fr. Innocent, Fr. Angelus, and Fr. PT as they follow God's will and heed the call of the Jubilee. The Poco a Poco podcast happens because of many generous donors, including recurring monthly donations of any amount. Thinking about helping out? You can give at https://spiritjuice.org/supportpoco. Thank you! --- What's the most prevalent voice that you hear in your life? Is it God's or someone's/something else? We long to teach people how to pray and contemplative silence, inner recollection, and interior stillness are ways we can live in a relationship with God. But, there's a silver bullet to make people live in chaos and noise whether exteriorly or interiorly.  Every single day through general media we are bombarded with chaos and noise and there's this turmoil all the time both internal and external that's a direct attack on how God speaks and how He wants to give Himself. Today, in the next part of this mini-series, we'll dive deeper into the importance and experience of silence and attempt to stir people's hearts to recognize that this silence is against under direct attack and identify ways to defend against these attacks. DISCLAIMER: We apologize in advance that you can't see Br. Kolbe video like you usually do in some parts of this episode. Unfortunately, we've had some technical difficulties with his camera during the recording session that rendered some of Br. Kolbe's footage unusable.

Continuing with the book on the Rule of St. Benedict, Brandon and AJ discuss the nature and importance of sacrifice and asceticism for the modern Christian.

Do Christians waver and fall into materialism? You bet they do! What about self-denial? While not as common for the American Church, these are two ways of handling wealth that we need to understand. And Steve is covering them both in this podcast, chock full of many Bible passages! We pray that Grounded has become a useful and regular part of your Christian learning and growth! - the Grounded team Would you like to know one of the best ways to help our ministry? Telling others about Grounded, we would be very thankful if you did!

This video is a clip of my stream Death to the World: Spiritual Warfare and Asceticism with Fr. Turbo Qualls. If you would like to watch the entire stream please click the following link. https://youtube.com/live/W60bPBD6IQA Thumbnail and Clips: iPak Arts: https://linktr.ee/ipak_arts Superchat Here https://streamlabs.com/churchoftheeternallogos Donochat Me: https://dono.chat/dono/dph Join this channel's YouTube Memberships: https://www.youtube.com/channel/UCH8JwgaHCkhdfERVkGbLl2g/join If you would like to support my work please become a website member! There are 3 different types of memberships to choose from! https://davidpatrickharry.com/register/ Support COTEL with Crypto! Bitcoin: 3QNWpM2qLGfaZ2nUXNDRnwV21UUiaBKVsy Ethereum: 0x0b87E0494117C0adbC45F9F2c099489079d6F7Da Litecoin: MKATh5kwTdiZnPE5Ehr88Yg4KW99Zf7k8d If you enjoy this production, feel compelled, or appreciate my other videos, please support me through my website memberships (www.davidpatrickharry.com) or donate directly by PayPal or crypto! Any contribution would be greatly appreciated. Thank you Logos Subscription Membership: http://davidpatrickharry.com/register/ Venmo: @cotel - https://account.venmo.com/u/cotel PayPal: https://www.paypal.me/eternallogos Donations: http://www.davidpatrickharry.com/donate/ PayPal: https://www.paypal.me/eternallogos Website: http://www.davidpatrickharry.com Rokfin: https://rokfin.com/dpharry Rumble: https://rumble.com/user/COTEL Odysee: https://odysee.com/@ChurchoftheEterna... GAB: https://gab.com/dpharry Telegram: https://t.me/eternallogos Minds: https://www.minds.com/Dpharry Bitchute: https://www.bitchute.com/channel/W10R... DLive: https://dlive.tv/The_Eternal_Logos Instagram: https://www.instagram.com/dpharry/ Twitter: https://twitter.com/_dpharryBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-logos-podcast--4760780/support.

Joining Zac and Ashley on this week's episode of “Jesuitical” is Jamie Baxter, Founder & CEO of Exodus 90. The program, which helps men to strengthen their faith through prayer, asceticism and fraternity, faced some early skepticism from the Church—and the Jesuitical team—that led to valuable innovation.  Zac, Ashley and Jamie discuss:  Jamie's conversion story, going to seminary and ultimately discerning out How the idea for Exodus 90 originated and the challenge of being an entrepreneur in the Catholic Church What asceticism can teach men about life, sacrifice, community and finding God Healthy (and unhealthy) “Catholic masculinity” and men's spiritual formation  BE PART OF THE FIRST-EVER JESUITICAL RETREAT! Join us at the studio and headquarters of America Media in New York City for two days of community, prayer and sharing stories of faith. Get a behind-the-scenes look at how we make the podcast, meet fellow young Catholics, pray with America staff and editor-in-chief Sam Sawyer, S.J., share meals and craft your own faith story with accompaniment from our team. Sign up here! We can't wait to meet you. Jesuitical Young Adult Retreat: What's Your Story? Open to ages 21-39 Friday, June 27th (evening) + Saturday, June 28th (all day) New York, NY Friday: America Media Office – 1212 Avenue of the Americas, New York, NY 10036 Saturday: Jesuits USA East Province – 39 E 83rd St, New York, NY 10028 Cost: $100  Housing: Participants are responsible for their own lodging in NYC Capacity: The retreat will be capped at 30 participants. First come, first served. Links for further reading:  Jesuitical Storytelling Retreat Exodus 90  Jamie Baxter's life and conversion story  Do I really have to give up the big game during Exodus 90?! Fasting, praying and working out: What ‘Exodus 90' gets right—and wrong—about asceticism for men Podcast: Prayer, fasting and...working out? What is Exodus 90? You can follow us on X and on Instagram @jesuiticalshow.   You can find us on Facebook at facebook.com/groups/jesuitical.  Please consider supporting Jesuitical by becoming a digital subscriber to America magazine at americamagazine.org/subscribe Learn more about your ad choices. Visit megaphone.fm/adchoices

I, Stewart Alsop, am thrilled to welcome Leon Coe back to the Crazy Wisdom Podcast for a second deep dive. This time, we journeyed from the Renaissance and McLuhan's media theories straight into the heart of theology, church history, and the very essence of faith, exploring how ancient wisdom and modern challenges intertwine. It was a fascinating exploration, touching on everything from apostolic succession to the nature of sin and the search for meaning in a secular age.Check out this GPT we trained on the conversationTimestamps00:43 I kick things off by asking Leon about the Renaissance, Martin Luther, and the profound impact of the printing press on religion.01:02 Leon Coe illuminates Marshall McLuhan's insights on how technologies, like print, shape our consciousness and societal structures.03:25 Leon takes us back to early Church history, discussing the Church's life and sacraments, including the Didache, well before the Bible's formal canonization.06:00 Leon explains the scriptural basis for Peter as the "rock" of the Church, the foundation for the office of the papacy.07:06 We delve into the concept of apostolic succession, where Leon describes the unbroken line of ordination from the apostles.11:57 Leon clarifies Jesus's relationship to the Law, referencing Matthew 5:17 where Jesus states he came to fulfill, not abolish, the Law.12:20 I reflect on the intricate dance of religion, culture, and technology, and the sometimes bewildering, "cosmic joke" nature of our current reality.16:46 I share my thoughts on secularism potentially acting as a new, unacknowledged religion, and how it often leaves a void in our search for purpose.19:28 Leon introduces what he calls the "most terrifying verse in the Bible," Matthew 7:21, emphasizing the importance of doing the Father's will.24:21 Leon discusses the Eucharist as the new Passover, drawing connections to Jewish tradition and Jesus's institution of this central sacrament.Key InsightsTechnology's Shaping Power: McLuhan's Enduring Relevance. Leon highlighted how Marshall McLuhan's theories are crucial for understanding history. The shift from an oral, communal society to an individualistic one via the printing press, for instance, directly fueled the Protestant Reformation by enabling personal interpretation of scripture, moving away from a unified Church authority.The Early Church's Foundation: Life Before the Canon. Leon emphasized that for roughly 300 years before the Bible was officially canonized, the Church was actively functioning. It had established practices, sacraments (like baptism and the Eucharist), and teachings, as evidenced by texts like the Didache, demonstrating a lived faith independent of a finalized scriptural canon.Peter and Apostolic Succession: The Unbroken Chain. A core point from Leon was Jesus designating Peter as the "rock" upon which He would build His Church. This, combined with the principle of apostolic succession—the laying on of hands in an unbroken line from the apostles—forms the Catholic and Orthodox claim to authoritative teaching and sacramental ministry.Fulfillment, Not Abolition: Jesus and the Law. Leon clarified that Jesus, as stated in Matthew 5:17, came not to abolish the Old Testament Law but to fulfill it. This means the Mosaic Law finds its ultimate meaning and completion in Christ, who institutes a New Covenant.Secularism's Spiritual Vacuum: A Modern Religion? I, Stewart, posited that modern secularism, while valuing empiricism, often acts like a new religion that explicitly rejects the spiritual and miraculous. Leon agreed this can lead to a sense of emptiness, as humans inherently long for purpose and connection to a creator, a void secularism struggles to fill.The Criticality of God's Will: Beyond Lip Service. Leon pointed to Matthew 7:21 ("Not everyone who says to me, ‘Lord, Lord,' will enter the kingdom of heaven...") as a stark reminder. True faith requires more than verbal profession; it demands actively doing the will of the Father, implying that actions and heartfelt commitment are essential for salvation.The Eucharist as Central: The New Passover and Real Presence. Leon passionately explained the Eucharist as the new Passover, instituted by Christ. Referencing John 6, he stressed the Catholic belief in the Real Presence—that the bread and wine become the literal body and blood of Christ—which is essential for spiritual life and communion with God.Reconciliation and Purity: Restoring Communion. Leon explained the Sacrament of Reconciliation (Confession) as a vital means, given through the Church's apostolic ministry, to restore communion with God after sin. He also touched upon Purgatory as a state of purification for overcoming attachments to sin, ensuring one is perfectly ordered to God before entering Heaven.Contact Information*   Leon Coe: @LeonJCoe on Twitter (X)

We talk with Jamie Baxter from Exodus 90 about prayer, asceticism, fraternity, and fatherhood.In this episode, we discuss:What is prayer?Why asceticism?Importance of fraternity.What you say no to, so you can say yesRoles of fatherhoodExodus 90Download the Exodus 90 app today and join us for the January 20th, 2025 start date!Support Us on PatreonBecome a Patron! Over 40 interviews, a course with Karlo Broussard, a 10-part series on the domestic church, a course on fitness and virtue by Pat Flynn, and free thank-you gifts for supporting the show!Click here to joinJoin Our 2025 PilgrimageSelect International Tours in the best in the business. We are planning on a 2025 pilgrimage. Click here so you won't miss it. Living Beyond Sunday: Making Your Home a Holy PlaceOur new book is available for pre-order from Ascension Press!“I love this book. It provides wise counsel with beautiful simplicity. So, if you are looking to safeguard your family life from the wiles of the enemy and encourage your spouse and children to become the saints God is calling them to be, this is a book for you.” – Fr Gregory PineHome life can be difficult and busy, and it's easy to get distracted from the point of it all: raising a family of saints.In Living Beyond Sunday: Making Your Home a Holy Place, two married couples share what has helped them make their homes a place of encounter with God–a place where saints are being made.Want to help The Catholic Man Show?By giving us a rating on iTunes, it helps others find the show.Want to say up with The Catholic Man Show? Sign up for our mailing list: Click HereLooking for a prayer to pray with your wife? Check this blog out.Are you getting our emails? Sign up for our newsletter where we give you all bacon content – never spam.SIGN UP HERE:

In this episode of The Catholic Talk Show, Ryan & Ryan are joined by Jamie Baxter, Founder & CEO of Exodus 90 to talk about if Christianity is too hard and puts too many burdens on people. 00:00 Introduction 02:57 The Role of Comfort in Modern Life 05:48 Loneliness and Community in Faith 09:14 The Importance of Commitment to Faith 12:13 Fraternity and Shared Struggles 15:09 Identity and the Call to Holiness 24:07 The Essence of Self-Identity and Love 27:54 The Pursuit of True Fulfillment 30:05 Breaking Free from Distractions 34:49 The Genesis of Exodus 90 39:04 The Impact of Exodus on Men's Lives 47:31 Finding Freedom Through Asceticism 48:45 The Essence of Asceticism and Freedom 52:07 The Challenge of Transformation: A 90-Day Journey 55:12 The Role of Community in Spiritual Growth 58:49 Introducing the Spiritual Guide for Exodus 2025 01:01:02 The Evolution of Exodus: New Features and Charisms 01:09:12 Final Thoughts and Call to Action Learn more about your ad choices. Visit megaphone.fm/adchoices

In this series Fr. Donald Haggerty and Kris McGregor discuss the depths of prayer as explored by St. John of the Cross, the Mystical Doctor of the Church.   The post SJC7 – Asceticism: Recovery of a Neglected Value – St. John of the Cross with Fr. Donald Haggerty – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

The alternative to demonic asceticism is to receive God's good gifts in ways that show his worth and lead us into deeper enjoyment of him.