Podcasts about canons

Canons of Dort Chapt.1, Art. 12-14

Afternoon Service Led by: Pastor Bryce De ZwarteScripture Reading: Romans 1:16-32; 3:19-26Confessional Reference: Canons of Dort, III/IV: Art. 4-6Sermon: Canons of Dort (13): What Neither the Light of Nature Nor the Law Could Do1. THE SINFUL CONTORTION2. THE SOBERING COMMANDMENTS3. THE SAVING CHRISTLink to Our Website: https://www.adorationurc.ca/Follow Us Via Facebook (https://www.facebook.com/AdorationURC), and consider subscribing to "Adoration URC" on Spotify, Apple Podcasts, or Google Podcasts.

Met. Luke of the Ukrainian Orthodox Church (UOC) delivered this address on December 4, 2025 at the conference titled: "The Crucifixion of Orthodoxy in the 21st Century: Spiritual Wars, Ecumenical Offensive, and Global Politics" hosted by Center for Geostrategic Studies in Belgrade, Serbia.

IntroductionWe spend another week considering the doctrine of Limited Atonement. We examine this doctrine using John 17 and the Canons of Dort. Christ's pristly work and his compassion is evident as he goes to the cross. Our problem is that we can have a “scarcity mindset” regarding Christ's work. We might think that limited atonement teaches that there is just enough of Christ's work to go around. The reality is that this doctrine teaches that Christ's work is guaranteed to be applied to Christ's people. Christ does not potentially secure some people, but he certainly secures his people. Christ Accomplishes the Work the Father Gave HimJesus declares in John 17:4, “I have accomplished the work that You gave Me to do.” This means that Christ is conscious he has an assignment. He has met the requirements for his day's work. Christ has done his work. His people are not part of a co operative arrangment. Christ did the work that the Father gave him to do. 
The Canons of Dort rejects the idea that Christ's death was “without a fixed plan.” Jesus is acting as a servant completing the father's assignment. If the plan was to save everyone then Christ's work is sufficient. We will address that potential in a moment. The important thint to note here is that the Father assigned work. Christ consciously accomplished that work. Christ expects his wages. This simply means that Christ has obeyed in the place of his people. He is going to the cross to bear the penalty of sin (Cover/Atone) for the sin. Now, he expects that the father will raise him from the dead.
Therefore, Christ's atonement is not theoretical. It is deliberate, polished, and there are metrics he is espected to meet. Christ knows the expectation and he met the expectation. Therefore, the Father owes him a resurrection. Christ has earned his vindication. (cf. Romans 1:3,4; Romans 4:24-25; 1 Timothy 3:16)Christ Secures His PeopleNow we address the question, “Who are Christ's People?” The second section centers on John 17:2, 6, and 9, showing Christ consciously interceding for a specific group. This group is identified as, “those whom You have given Me.” This group is still in the world, lives in the world, but is not the world. 
He possesses full authority over all flesh, but his application is only to the people that the Father has given him. Eternal life, in Jesus' definition, means knowing God. This means that His people truly experience the blessings of the Spirit as they rightly know God. This is only by the Spirit's work. (John 3) The Canons of Dordt stands against the Arminian claim that grace universally restores human neutrality by a universal assisting or prevenient grace. The Canons uses the strong language that this revives the Pelagian heresy. The log is: if prevenient grace makes us capable of saving ourselves through faith, then Christ's death becomes unnecessary. The canons is working out the consistent implication of prevenient grace. 
The Reformed view maintains that faith does not save; Christ saves. Faith is the God-given instrument by which believers take hold of Christ's accomplished work. Consequently, Christ's prayer for “those You have given Me” assures us that the Lord's people will necessarily receive his blessings. This is not UniversalIn verses like John 17:20–24, Christ extends His prayer beyond the disciples to include “those who will believe through their word.” When people ask, “Well why do missions?” The reason: God uses a means to accomplish his goal. So, simply here Christ is laying out the general call of the gospel will go forth. When we properly understand that God calls his people normally through the gospel and sees to it that the call will be effective in His Spirit then we have every reason to engage in missions. We know that the work will have an end. This is later in the Canons of Dordt. 
Christ is very specific about who receives his work. His intent is not to save humanity in general, but to redeem the people who are one with Him and the Father. His work is going to be applied to the people who will dwell with God forever. 
We might wonder if we are part of Christ's people. When we consider Judas and Peter we see a stark contrast. Judas,(the “son of perdition” (v. 12) betrays Christ. He takes his life out of remorse rather than turning to Christ. (This is a very specific case of suicide, and not a universal commentary). Peter turns to Christ in remorse. The reprobate never sees Christ as a solution. Peter sees Christ as the only solution. Judas is not having a momentary crises, but it is a whole mindset that fails to see Christ's mission. So, when we doubt if Christ loves us then we should believe Christ. One who does not have Christ does not care about Christ. If we struggle in our assurance it testifies that we are God's child, and so believe! Walk in Christ becasue he is your redeemer. 
Christ's high priestly intercession continues today. We have the snippet of Christ praying for the protection of his people. We should never minimize prayer. If our Lord does it as the first order to protect his people then we should be following our savior's lead.ConclusionWe need to realize that limited atonement is not cold exclusivism but comforting assurance. It teaches believers that salvation depends wholly on Christ, not our pedigree, or our performing for God's attention. Faith is how we take hold of Christ. Faith does not save. Faith in Christ saves. It is Christ who saves and faith is the means whereby we take hold of Christ and his his distinc benefits. 
Christ's prayer in John 17 shows His compassionate heart: He wants His people with Him in glory. Christ longs for full fellowship, Christ continues to intercede on our behalf. 
Thus, the doctrine calls Christians to humility, prayer, and gratitude. We are humbled not in our choice for God, but in God's choice of us through Christ.
Because the Redeemer has accomplished His mission and continues to intercede, our salvation stands secure. His faithfulness, not ours, sustains us. That is our peace. Let us walk in faith discerning how to live as living sacrifices unto him.

When Football Is Football is part of the Sports History Network - The Headquarters For Sports Yesteryear.WHEN FOOTBALL WAS FOOTBALL HOME PAGEEPISODE SUMMARYThroughout the history of professional football, every so often you might notice a club roster that is so strong, so impressive, and so very talented, that you just could not anticipate anything less than total success for that specific team.This may have been the case with the 1931 Chicago Bears, a squad that featured no less than four future Hall of Famers in Red Grange, Bronko Nagurski, Link Lyman, and George Trafton. Despite this wealth of talent, the Bears stumbled to a good, but not great, 8-5 record, finishing in just third place in the final standings of the National Football League. This was before the league was divided into two divisions and there was no playoff system in effect, so that last game was indeed the end of the season...... Read the entire episode blog post and check out some other cool info regarding this episode here.WHEN FOOTBALL WAS FOOTBALL BACKGROUNDEach episode takes the listener back to the very early days of the National Football League. Author Joe Ziemba will share a forgotten or lost story from one of the NFL's two oldest teams: The Bears and the Cardinals. Team championships, individual exploits, or long-buried items of interest from the earliest years of the NFL will be dusted off and resurrected for the listener. Not for the football faint-of-heart since these programs will document when the struggling Bears nearly went out of business or when Cardinals' players earned $15 a game and were proud of it! It's NFL history—with a twist!. See Joe's books below.Cadets, Canons, and Legends: The Football History of Morgan Park Military AcademyWhen Football Was Football: The Chicago Cardinals and the Birth of the NFLMusic for the episode - https://www.purple-planet.com/

Afternoon Service Led by: Pastor Bryce De ZwarteScripture Reading: Romans 5:12-21Confessional Reference: Canons of Dort, III/IV: Art. 1-3Sermon: Canons of Dort (12): In Adam's Fall, We All Sinned1. THE GLORY THAT MAN SPURNED2. THE GUILT THAT MISERABLY SPREAD3. THE GIFT THAT MERCIFULLY SAVESLink to Our Website: https://www.adorationurc.ca/Follow Us Via Facebook (https://www.facebook.com/AdorationURC), and consider subscribing to "Adoration URC" on Spotify, Apple Podcasts, or Google Podcasts.

Canons of Dort Chapt.1, Art. 8-11

IntroductionLimited atonement sounds as if the Lord is setting up an excluvie group or there is not enough for everyone. Far from portraying Christ's atonement as scarce or exclusive, Scripture presents it as infinitely sufficient for the whole human race. However, Christ's work is only applied to the sheep. So, Christ's work is not a scarce resource, but it is only applied to the elect. This is not something for the elite because none of us deserve Christ's work. We are all sewer dwellers who need to be lifted up by the scruff of our necks.Who Are the Sheep?John 10 divides humanity into two groups: Christ's sheep and those who are not His sheep. Christ lays down His life for His sheep. The Canons of Dordt teach us that Christ's death is infinitely sufficient. This means that if the human race continued to generate generations forever that Christ could save ever last one of them. However, God chose only to apply Christ's work to his sheep or his elect people. These sheep are not identified by elite status or by receiving mystical confirmation of election. Jesus explains that His sheep are simply those who hear His voice, and follow him. How do we know if we heard his voice? Do you believe the Gospel? Do you believe that Christ is the God man? Do you believe that Christ is your savior? Well, then you are one of his sheep. The problem with this doctrine's title, “Limited Atonement” is we think we know the number of the elect. However, we have no idea how many people will be in heaven. It is not for us to know. We are simply called to preach the gospel, call Christ's sheep, and follow his lead as faithful sheep.What Does It Mean That Christ Lays Down His Life for the Sheep?Article 4 of the Canons highlights the unique value of Christ's death: only the God-man can offer a sacrifice sufficient to satisfy God's requirements. Christ is both truly human (creature who offended) and truly divine (able to bear the infinite wrath). Christ is our unique savior, but the beauty of John 10 is that he is also our shepherd. His self-giving is radical. He gives his life so his sheep can have life. Christ intentionally lays down His life because this is the only way to secure His people. We do not walk in a dead shepherd, but the shepherd who also takes it up. Christ's work definitively assures us. This is why we sometimes say that this is definite atonement. What Does “Limited Atonement” Actually Mean?The doctrine does not teach scarcity, insufficiency, or elitism. Instead, it affirms:Christ's atonement is infinite in worth and fully sufficient for all if God so chose. The beauty of this is that Christ's sheep not only will hear his voice, but they will obey. As they obey their shepherd they will be lead into the heavenly pastures.Assurance comes through believing Christ, not by calculating how many are saved or whether the “supply” of atonement has run out. Christ knows His sheep, calls them, gives them eternal life, and promises that no one can snatch them from His hand.ConclusionWe need to remember that the doctrine of limited atonement or definite atonement is not meant to unsettle believers but to anchor them. Christ never reveals the number of the redeemed or invites us to speculate on who is in the flock. Rather, He directs us to one simple question: Do you hear the Shepherd's voice and believe the gospel? If so, His atonement is yours, His life is yours, and His protection is yours. The doctrine is therefore not restrictive but profoundly comforting: the Good Shepherd lays down His life with purpose, gathers His sheep across history, and guarantees that His sheep will dwell with him him in glory. Let us hear the voice of our shepherd. Let us walk in the Good Shepherd, who not only laid down his life, but who also took it up again.

For a very breif time in 1991, Elder Ephraim (+2019) was a member of the Russian Orthodox Church Outside Russia (ROCOR). Compelled to address his reasons for joining the Synod, Elder Ephraim composed this statement explaining the position of ROCOR and its canonicity. His statement is valuable to all Orthodox Christians in today's struggle against the heresy of Ecumenism and for the unity of the Orthodox Church.0:00 Introduction1:52 Elder Ephraim's StatementThe inclusion of the introduction by the editors of Orthodox Tradition (Old Calendarists from Etna, CA) is neither to promote nor demote them. At minimum, their words provide valuable context and are appropriate in setting up the audience for their english translation of Elder Ephraim's original greek. It's up to the listener to draw their own conclusions about the Old Calenderists and more importantly, the words of Elder Ephraim.

Christians still sin and will sin to the day they die; therefore, they need God to preserve them to the end. Scripture Lesson: Romans 7:7-25 http://media.urclearning.org/audio/251207_0045.MP3

Time:AfternoonMinister:Rev. Phil GrotenhuisTexts:1 Chronicles 29:26–30Canons of Dort: Fifth: Article 4Canons of Dort: Fifth: Article 5Series:Canons of Dort 2025

Christians still sin and will sin to the day they die; therefore, they need God to preserve them to the end. Scripture Lesson: Romans 7:7-25 http://media.urclearning.org/audio/251207_0045.MP3

Afternoon Service Led by: Pastor Bryce De ZwarteScripture Reading: John 10:1-18Confessional Reference: Canons of Dort II: 8-9Sermon: Canons of Dort (11): He Lays Down His Life for His Sheep1. THE INTIMATE RELATIONSHIP2. THE INVALUABLE REDEMPTION3. THE INSPIRED REVERENCELink to Our Website: https://www.adorationurc.ca/Follow Us Via Facebook (https://www.facebook.com/AdorationURC), and consider subscribing to "Adoration URC" on Spotify, Apple Podcasts, or Google Podcasts.

IntroductionAs we continue through the Canons of Dort, it is important to remember how this confession is structured. Each head of doctrine has a positive section, where the churches state what they believe, and a “rejection of errors” section, where they clarify what they do not believe. The goal is not to be reactionary or merely negative, but to confess positively what Scripture teaches about God's grace and then explain why certain opposing views must be rejected.​When we come to the rejections concerning election, we are really dealing with one central question: do we in any way influence God's decision to choose us for his kingdom? The Arminian position says, in various ways, that there is something in us—our decision, our perseverance, our right use of grace—that becomes the decisive factor in God's choice. The Canons insist instead that election is entirely of God's grace, so that all glory belongs to him alone.We Do Not Influence GodThe first cluster of Arminian errors says that God looks ahead in history, sees who will believe, who will persevere, and then chooses those people as his elect. In that scheme, God's choice finally rests on something in us. We make the decision for God. We are faithful enough for God's mercy. We have made a wise choice. But this turns God into a passive observer of history rather than the sovereign Lord who orders it. God is only watching who reacts rather than God definitively securing His people as His citizens in His kingdom. Scripture paints a very different picture. Ephesians 2 describes us not as spiritually sick but as “dead” in trespasses and sins. We were walking according to the course of this fallen world and following the prince of the power of the air. Dead people do not reach out to God, climb a ladder out of the sewer of sin, or give God a reason to choose them. God acts when there is nothing in us that would or could move him to love us. When Paul says that God made us alive with Christ “even when we were dead,” he is insisting that God's gracious choice and saving action are not responses to our initiative. Rather, God is the one who is the cause of our new life and faith.Because of this, election cannot be based on foreseen faith, foreseen perseverance, or any foreseen quality in us. If God's choice depended even partly on something in us, grace would no longer be grace, and we could boast that we were, in some sense, more receptive, more responsive, or more lovable than others. Instead, the biblical doctrine of unconditional election guards the truth that salvation is “not because of works but because of him who calls,” so that no flesh may boast before God. God is PersonalA common charge against the Reformed doctrine of election is that it makes God cold, impersonal, and mechanical. There is the accusation that God is a distant force who decrees without caring. But Ephesians 2 shows precisely the opposite. After exposing the depth of our misery in verses 1–3, Paul turns with those rich words, “But God…” and then grounds everything that follows in God's mercy and great love. God is not moved by our efforts to escape the sewer of sin; he is moved by his own compassion and covenant love toward his people. This is what the Canons want us to understand. God's intervention is intensely personal. He does not merely offer an opportunity and wait to see what we will do with it. He takes hold of those who are content to remain in rebellion and refuses to leave them there. He makes us alive together with Christ, raises us with him, and seats us with him in the heavenly places. That is not the action of a distant bystander but of a Father who refuses to let his children live in filth and death.The Arminian scheme, for all its concern to protect human freedom, actually makes God more indifferent. In that view, God gives the same general help to all, stands back, and waits for us to use it well or poorly. This makes God indifferent because many, and more likely all, will perish. In the Reformed view, God comes down into the mess, interrupts our course, overcomes our resistance, and claims us as his own. The doctrine of unconditional election, far from making God impersonal, magnifies his intimate, pursuing, intervening love. It is God who not only cares about us, but He also advocates and intervenes for us.Election without Works/God's Choice is CertainFinally, the election is without our work and therefore absolutely certain. The Arminian errors the Canons reject say that all people are in some sense “elect” in possibility, but that this election only becomes real and final if they continue to meet certain conditions. On the Arminian system, we have to choose Christ. We have to persevere to the end, utilizing grace. Sewer-dwelling sinful saints would not enter Christ's kingdom because our performance falls below the perfect mark.Paul again cuts across this in Ephesians 2. By the time he says, “By grace you have been saved through faith,” he has already made clear that even that faith is “not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Faith itself is not the one good work we contribute; it is God's gift. God gives Christ, God gives new life, and God gifts the power of faith that takes hold of Christ. Election is therefore not conditioned on works, not even on the “work” of a wiser decision or stronger perseverance; it rests solely on God's purpose and grace given in Christ before the ages.Because God's choice is free, gracious, and not founded on anything in us, it is unshakably certain. The same God who chose his people in Christ before the foundation of the world also prepared the good works in which they will walk. This means that perseverance is nothing we achieve to secure our place; it is something God produces in us as the fruit of his electing love. The God who pulls us out of the sewer does not drop us halfway; he carries us all the way home. ConclusionSo, do we influence God's decision in the election? No. By nature, we are dead in sin and children of wrath. We are naturally content to rebel against God. We are naturally content to follow the course of this world. We cannot be merely aided to follow God. We have to be recreated from our core. God is the one who acts first, who loves first, and who gives life where there is only death. That is why all boasting is excluded, and all glory belongs to him.Our sovereign God is not distant or indifferent. He is rich in mercy and great in love. He personally intervenes and intercedes to save his people from the sewer of sin. He lifts them out of sin's sewer and seats us with Christ in heavenly glory. His choice is not cold fate but fatherly favor. And because the election rests entirely on his gracious will and not on our works, it is sure and unchangeable. The doctrine of unconditional election, rightly understood, does not make God impersonal, but it reveals that God acts to secure his people to dwell with him forever. We taste it now by his mercy as we possess Christ in faith. We have the privilege of seeing the fruits of holiness as we conform to him.

The preaching of God’s Word is essential to salvation and Christian growth. Scripture Lesson: Romans 10:5-17 http://media.urclearning.org/audio/tm-means-11-30-2025.MP3

The preaching of God’s Word is essential to salvation and Christian growth. Scripture Lesson: Romans 10:5-17 http://media.urclearning.org/audio/tm-means-11-30-2025.MP3

I Corinthians 4:9-16 St. John 1:35-51 In this homily for the Feast of St. Andrew, Fr. Anthony contrasts the world's definition of success with the apostolic witness of sacrifice, humility, and courageous love. Drawing on St. Paul's admonition to the Corinthians, he calls Christians to recover the reverence due to bishops and spiritual fathers, to reject the corrosive logic of social media, and to return to the ascetical path that forms us for theosis. St. Andrew and St. Paul's lives reveals that true honor is found not in comfort or acclaim but in following Christ wherever He leads — even into suffering and martyrdom.  Enjoy the show! ---- St. Andrew Day, 2025 The Orthodox Church takes apostolic succession very seriously; the preservation of "the faith passed on to the apostles" is maintained by the physicality of the ordination of bishops by bishops, all of who can trace the history of the ordination of the bishops who ordained them back to one or more of the apostles themselves.  You probably already new that.  But there is another part of that respect for the apostles that you may not know of: the ranking of autocephalist (i.e. independent) national Churches.  The Canons (especially those of the Council of Trullo) give prominence to the five ancient patriarchates of Rome (Sts. Peter and Paul), Constantinople (St. Andrew), Alexandria (St. Mark), Antioch (St. Paul), and Jerusalem (St. James).   St. Andrew travelled into dangerous barbarian lands to spread the Gospel, to include the Middle East, and, most notably, then North to the lands around the Black Sea; Ankara and Edessa to the south of the Black Sea in what is now Turkey, to the East of the Black Sea into the Caucuses, and up to the North of the Black Sea to the Scythian lands into what is now Ukraine.  That was his first journey.  After this, he returned to Jerusalem and then went on his second journey to Antioch, back up into the Caucasus, out to the land of the dog-headed people in Central Asia, down through what is now Afghanistan to the Arabian Sea, and then back up through Persia and finally into Greece, where he was martyred. He sacrificed so much for the Gospel and brought so many souls to salvation through the Christ he himself knew, both before and after His glorious Resurrection.  His virtue and sacrificial service allow God's grace to flow into the world and he serves as the patron of several countries, cities, and all Christians who bear variations of His name such as Andrew, Andrei, and Andrea. As Orthodox Christians, we should know his story, ask for his intercession, and imitate his witness.  And everyone, whether Christian or not, should respect his virtue.  But does it?  Does it even respect virtue?  Do we? As Saint Paul points out in today's Epistle, many of us do not.  And don't think the problem was just in Corinth; St. John Chrysostom's homilies on this epistle show that the people there were at least as guilty.  And that was in the center of Eastern Orthodoxy, during the time of alleged symphonia between the Church and State.  Should there be any doubt that we, too, allow the world to define the sorts of worldly things we should prioritize? After all … What is it that the world respects in a man?  What is it that the world respects in a woman?  Think for a second what it is that impresses you the most about the people you admire – perhaps even makes you jealous, wishing that you had managed to obtain the same things. I cannot read your minds, but if you are like most Americans, the list would certainly include: A long, healthy life, without chronic pain or major physical injury A life free of indictment, arrest, or imprisonment The respect, admiration, and popularity of their peers Money, a big house, a vacation house, and the ability to retire comfortably (and early) These are some of the things that many of you are either pleased to enjoy, regret not having obtained, or, if you are young, are currently striving for. The Apostles Andrew and Paul, gave up the possibility for all these things to follow Christ.  Not because they wanted to; not because God made them; they gave up the life of worldly comfort and respect because – in a culture and time as messed up as theirs was – this is the only Way to live a life of grace and to grow in love and perfection. A long, healthy life, without chronic pain or major physical injury? Nope – gave it up. A life free of indictment, arrest, or imprisonment? Nope – gave it up. The respect, admiration, and popularity of their peers? No again. Money, a big house, a vacation house, and the ability to retire comfortably (and early) I don't think so (unless a prison in Rome and martyrdom count!). Because St. Paul is writing as an Apostle, instructing a parish that he was called to lead, it is tempting to put his sacrifices into the category of "things that clergy do".  And clergy certainly should follow their example.  While my example is not so bright, you may know that I gave up a life of wealth, admiration, and the possibility of a comfortable retirement so that I could serve as a priest.  God has blessed that and protected me from harm, but the opportunity costs are real, nonetheless.   And while I am a pale shadow of him (and he of Christ), I, like the Apostle Paul, did these things not because I wanted to (I liked my life then!) and not because God made me, but because in a culture and time as messed up as ours is, such a life of simplicity and complete service to others is the only Way I can live a life of grace and to grow in love and towards perfection in Christ. I have made some sacrifices, but I know other clergymen who – in our time – have given up more.  Their entire lives given over to sacrificial servce to Christ.  Who have become experts in both academic theology and the real theology of constant prayer.  Who have and continue to lead their dioceses and Churches through such difficult times.  And yet, who, like St. Paul, are not only reviled by the world, but even by Orthodox Christians.  Yes, to paraphrase St. Paul, we are so smart and educated that we can criticize and heap piles of coal on their heads because we know so much more than they do – because they, like St. Paul, are fools.  We can trash-talk them on social media and applaud others who lead the charge against them because they are so weak and we are so strong. How long does it take for a Patriarch's priestly ministry to make him respectable in our sight?  For us to respect him, or at least to forebear him? It must be more than 55 years, based on the things I have heard and read us saying about Patriarch Kyrril who has been leading his Church and people through an incredibly difficult time, as he believes the West works to undermine his people's faith and traditional Christianity everywhere. It must also be more than 55 years, based on the things I have heard and read us saying about Patriarch Bartholomew, as he works amidst the persecution of the government in the place he lives to bring Christians and Christians who have long been divided into and towards the unity for which we pray daily and which our God desires us to work towards. It must be more than 42 years, based on the things I have heard and read us saying about our own Patriach John, who has seen his people and Church crucified and persecuted and who seeks to encourage the local authorities to protect the weak and the Church and people he serves (while leading the people he serves in the West to avoid the excesses of liberty).   I hope you feel the shame, if not your own personal shame for having participated in slandering and judging our bishops and patriarchs, then feel shame for seeing the world and those Orthodox Christians who are living by its rules attacking them and questioning their virtue. This is the same shame that St. Paul was trying to elicit in Corinth.  Do you feel the shame?  If not, then the world, probably through social media, has deadened your noetic senses.  It is time for repentance.   And like St. Paul, I have to tell you that – while few of you may be called to priestly or monastic service – all of us are called to reject those things that the world has led us to value, because all of these things are like barrier between us and the eternal joy and perfection we were called to enjoy. Listen to me, my brothers and sisters, as I repeat the words of St. Paul we so desperately need to hear:   "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.  Therefore I urge you, imitate me."   We do not have St. Paul as our father, but we have one of his successors, Patriarch John, and those whom he has assigned to us, such as Metropolitan Saba, Bishop John, and even this, your unworthy servant.  Let's stop giving attention to those who attack Orthodox clerics and thereby sow division within the Church and undermine its witness to others. Let's give up our attachment to this world and its ways.  Let's give up everything worldly we love, follow Christ, and gain the things that are really worth our love, admiration, and sacrifice.

Canons of Dort 1:1-3 1. Our starting confession 2. God's saving compassion 3. God's sovereign commission

Introduction The doctrine of unconditional election, as presented in the Canons of Dort, is often misunderstood as unfair. However, the Canons argue that it is a loving doctrine because it guarantees the fulfillment of God's redemptive decree, ensuring that His people will enter His rest despite our rebellion.Election by Grace The Canons of Dort affirm that God's election is a gracious choice made before the foundation of the world, not based on human merit. This doctrine emphasizes God's sovereignty and mercy, highlighting that humanity's fall into sin was a result of humanities' own rebellion. The Canons also underscore the significance of God's means, such as His Word and Spirit, in drawing individuals to Himself.RC Sproul pointed out that there are four possible options for God's plan of salvation: no salvation, sending Christ without guaranteeing faith, ensuring salvation for some, or ensuring salvation for all. The most gracious options are ensuring salvation for some or all. In Romans 9 Paul addresses the issue of Israel's election and the inclusion of Gentiles in the church. God's election is based on His mercy alone, his good will, and not on human merit or actions.Election without our worksThe doctrine of reprobation, as explained in the canons, asserts that God's election is not based on foreseen faith or human merit. Instead, it is a sovereign act of God's grace, where He chooses some for salvation while passing over others. This is exemplified in the biblical story of Jacob and Esau, where God's choice of Jacob is not based on Esau's perceived unworthiness, but on His own sovereign will.Romans 9 explores the complex relationship between Jacob and Esau, highlighting their differing attitudes towards God's promises. Esau, representing the reprobate, is indifferent to spiritual matters, while Jacob, though zealous for God's promises, relies on his own schemes rather than God's timing. Jacob learns through his limp that God establishes his purposes. It is not based on the man who works. It is based on God's mercy. Our works flow from our election and the Spirit's work. We need to remember that God's election is not cruel, as He allows reprobates to pursue their desires, while the elect, maybe sometimes concerned about their standing, need to realize that the reson we cear is the Spirit's work in us. So believe and live! ConclusionGod is not cruel in His doctrine of election. We need to remember that He allows reprobates to continue on their chosen path, while showing mercy to the elect. The elect, unlike the reprobate, care about Christ and their salvation, which is guaranteed by God's elective purpose and mercy. There is a great comfort in this in our seasons of doubt. If we wonder if we are the reprobate we ought to realize that Esau never cared about that status. He only cared about the earthly standing. Let us proceed in the confidence of Christ. Let us proceed in his mercy. Let us live unto him and die to self as our life and strength are only found in him.

The Holy Spirit through the preaching of the Word does not take away the will but makes the will alive. Scripture Lesson: Romans 1:16-25 http://media.urclearning.org/audio/tm-will-11-23-2025.MP3

The Holy Spirit through the preaching of the Word does not take away the will but makes the will alive. Scripture Lesson: Romans 1:16-25 http://media.urclearning.org/audio/tm-will-11-23-2025.MP3

Afternoon Service Led by: Pastor Bryce De ZwarteScripture Reading: 2 Corinthians 5:11-6:2Confessional Reference: Canons of Dort II: 5-7Sermon: Canons of Dort (10): "Be Reconciled to God"1. THE POWERFUL PROMPTING2. THE PLACATING PROPITIATION3. THE PASSIONATE PLEALink to Our Website: https://www.adorationurc.ca/Follow Us Via Facebook (https://www.facebook.com/AdorationURC), and consider subscribing to "Adoration URC" on Spotify, Apple Podcasts, or Google Podcasts.

Canons of Dort Chapt. 1, Art. 6,7

Equipping Hour | Creed and Confessions | Canons of Dort by OrlandoGrace

True gratitude is generated by understanding that faith is a gift. Scripture Lesson: Ephesians 2:1-10 http://media.urclearning.org/audio/tm-faith-11-16-2025.MP3

True gratitude is generated by understanding that faith is a gift. Scripture Lesson: Ephesians 2:1-10 http://media.urclearning.org/audio/tm-faith-11-16-2025.MP3

Time:AfternoonMinister:Rev. Phil GrotenhuisTexts:Acts 2:42–47Canons of Dort: Third & Fourth: Article 17Series:Canons of Dort 2025

Canons of Dort, Chapt.1, Art. 1-

This week we began a series on the Canons of Dort, exploring the five points of Calvinism. These doctrines—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints—show God's sovereign, transforming grace. Far from prideful or fatalistic, they call believers to humility, worship, and confidence in God's faithful work.

In this sermon we define regeneration and how and when it occurs. Contrary to some positions, regeneration comes about through the preaching of the Word by the power of the Holy Spirit. Scripture Lesson: 1 Peter 1 http://media.urclearning.org/audio/tm-regeneration-11-09-2025.MP3

In this sermon we define regeneration and how and when it occurs. Contrary to some positions, regeneration comes about through the preaching of the Word by the power of the Holy Spirit. Scripture Lesson: 1 Peter 1 http://media.urclearning.org/audio/tm-regeneration-11-09-2025.MP3

Time:AfternoonMinister:Rev. Bill De JongTexts:Philippians 2:13–14Canons of Dort: Third & Fourth: Article 16Series:Canons of Dort 2025

Afternoon Service Led by: Pastor Bryce De ZwarteScripture Reading: Romans 9:19-29Confessional Reference: Canons of Dort I: 18Sermon: Canons of Dort (8): "Who Are You, O Man, to Answer Back to God?"1. THE REBUKED ATTITUDE2. THE REVEALED AIM3. THE REVERENT ADORATIONLink to Our Website: https://www.adorationurc.ca/Follow Us Via Facebook (https://www.facebook.com/AdorationURC), and consider subscribing to "Adoration URC" on Spotify, Apple Podcasts, or Google Podcasts.

Picture this — you spend months working on the design and construction of a project, and next thing you know, another engineer is on the news poking holes in it for everybody to see. How'd you feel?

Aujourd'hui, Antoine Diers, consultant, Didier Giraud, agriculteur, et Joëlle Dago-Serry, coach de vie, débattent de l'actualité autour d'Alain Marschall et Olivier Truchot.

In this sermon, we argue that the call of the Gospel of Jesus Christ is sincere. Scripture Lesson: Mark 4:1-20 http://media.urclearning.org/audio/tm-calling-11-02-205.MP3

In this sermon, we argue that the call of the Gospel of Jesus Christ is sincere. Scripture Lesson: Mark 4:1-20 http://media.urclearning.org/audio/tm-calling-11-02-205.MP3

Afternoon Service Led by: Pastor Bryce De ZwarteScripture Reading: 2 Samuel 12:15-25; Isaiah 40:9-11; Mark 10:13-16Confessional Reference: Canons of Dort I: 17Sermon: Canons of Dort (7): "He Will Gather the Lambs in His Arms"1. THE CONFOUNDING SORROW2. THE COVENANT STATUS3. THE CONSOLING SHEPHERDLink to Our Website: https://www.adorationurc.ca/Follow Us Via Facebook (https://www.facebook.com/AdorationURC), and consider subscribing to "Adoration URC" on Spotify, Apple Podcasts, or Google Podcasts.

Preparing for Turmoil in the KingdomIn times of uncertainty and struggle, preparation is essential, much like keeping winter gear in vehicles during Montana summers to anticipate sudden snowstorms even at unexpected times. Jesus does not advocate for carelessness but acknowledges human responsibility in facing dangers. However, Jesus' words in Luke present a seeming contradiction. On the one hand, He instructs His disciples to acquire swords for readiness amid unrest and war. Then, on the other hand, He is disturbed when they produce two swords. Ultimately, the text invites reflection on the deeper complexity of God's kingdom amidst the fallen world. We want to trust in our tangible weapons, but fail to see the deeper spiritual threats that surround us. The Ironic Bravado of the DisciplesThe disciples, echoing the Pharisees' positioning for power, argue about their significance during the last supper. Christ directly addresses Peter, implying that he is the boastful leader. Jesus warns Peter that Satan demanded to sift Peter. Peter boasts of his fleshly strength, and commitment to Christ. He singles out Peter (addressed as Simon Simon) with a warning: Satan has demanded to sift him like wheat, evoking Job's trials. This underscores Peter's reliance on his own strength and bravado, contrasting with the true foundation of the apostolic witness. Peter's declaration of readiness for prison or death reveals his overconfidence, which Jesus prophesies will lead to three denials before the rooster crows, a verifiable sign of His prophetic authority. Christ is highlighting the call to perseverance through trials rather than triumphs, reminding them that the kingdom involves hardships, not just glory. The Certain Power of Prayer and FaithChrist's resolution is surprising. He says, "I have prayed for you that your faith may not fail." This prayer is no mere cliché but a powerful defense against Satan's accusations, demonstrating the power of the weapon given to believers. Faith is portrayed as the instrument for receiving Christ's blessings and redemption, providing otherworldly strength beyond human effort. Though Peter will fall, Jesus assures his return and role will serve to strengthen others. We praise God for he preserves us while we persevere in his power. The Canons of Dordt Head 5 Articles 5-8 warn that sin can grieve the Spirit and wound the conscience, but the Spirit will preserve God's people and restore them to God's favor. We rest in the assurance that true strength comes from weakness and dependence on Christ, rather than our self-reliance or the weapons of this age..The Ironic Banter and Spiritual RealityIn a moment of ironic banter, Jesus recalls the disciples' earlier mission where they lacked nothing, contrasting it with future turmoil requiring metaphorical "swords"—symbols of conflict and threat in the kingdom's ebbs and flows, as seen in Acts. When the disciples literally produce two swords, Jesus dismisses it with "Enough!" not as sufficiency, but to end their misunderstanding of the true danger that awaits them. The battle is spiritual, against forces like Satan, not flesh and blood. Fulfilling Isaiah 53:12, Jesus is numbered among transgressors, suffering unjustly while interceding eternally for His people. The sermon concludes that Christ's heavenly intercession sustains believers amid persecution's subtleties. We are exhorted to cling to Him as we persevere in grace, even in comfortable times where faith's value might be undervalued. Ultimately, we rest in knowing that we will be preserved. Our great priest lives to make intercession for his people. We are more than conquers in his strength rather than our own.

In this sermon we discuss why the Gospel was restricted to Israel but was then unrestricted. Scripture Lesson: Galatians 3:10-29 http://media.urclearning.org/audio/tm-sovwill-10-05-2025.MP3

An introduction to the biblical doctrine of regeneration. Scripture text: John 3:1-21 http://media.urclearning.org/audio/tm-introreg-09-28-2025.MP3

In this sermon we define total depravity. Scripture Lesson: Romans 5:1-21 http://media.urclearning.org/audio/tm-depraved-09-21-2025.MP3

The final installment on Definite Atonement. Scripture Lesson: John 10:1-30 http://media.urclearning.org/audio/tm-defatone-09-14-2025.MP3

The church is to preach the Gospel to all people in every nation. Scripture Lesson: John 3:16-21 http://media.urclearning.org/audio/tm-univgospel-09-07-2025.MP3

Most Christians are familiar with John and Charles Wesley, as well as George Whitefield, who were among the leading promoters of the English Revival. However, there is much more to discover about that period of church history. Listen as Trinity, Christian, and Mina talk to Rev. Lee Gatiss, director of the Church Society, about these and other remarkable people and significant discussions of this period in history.   Show Notes: Church Society: https://www.churchsociety.org Other episodes mentioned during the discussion of the English revival: Episode 73 – The Moravians: https://kidstalkchurchhistory.podbean.com/e/the-moravians/ Episode 78 – Phillis Wheatley: https://kidstalkchurchhistory.podbean.com/ Episode 52 – The Canons of Dort: https://kidstalkchurchhistory.podbean.com/e/the-canons-of-dort/

In this sermon we address how Christian parents should think biblically about the death of their infants and young children. Scripture Lesson: 1 Corinthians 7:12-16 http://media.urclearning.org/audio/tm-infantdeath-08-24-20215.MP3

This Day in Legal History: ABA FormedOn August 21, 1878, 75 lawyers convened in Saratoga Springs, New York, and formally established the American Bar Association (ABA). Their shared aim was to advance the “science of jurisprudence,” promote uniform legislation, strengthen justice administration, uphold the profession's honor, and encourage collegial interaction among lawyers. Their organizing document—the original constitution—still shapes the ABA's mission today.Over time, the ABA became the premier professional association for attorneys in the U.S., influencing national legal education, ethics, and law reform. It introduced the first national ethics code in 1908 (the Canons of Professional Ethics), which eventually evolved into today's Model Rules of Professional Conduct.While the ABA once counted about 400,000 dues-paying members, by the low‑point of 2019, it had lost approximately 56,000 members—a symptom of shifting professional norms and changing perceptions of organizational value. Membership has continued to decline, with figures dropping as low as 227,000 by 2024. In response, the ABA has implemented membership reforms and reduced dues tiers to attract and re-engage lawyers, especially those early in their careers.The American Bar Association's recent actions reflect a mixed record in the face of escalating political pressure—particularly from the Trump administration and its allies. On one hand, the ABA has forcefully resisted efforts to erode legal independence: in 2025, it filed a federal lawsuit accusing the administration of intimidating law firms engaged in politically sensitive representation, and it criticized the DOJ's move to exclude the ABA from vetting judicial nominees as a blow to transparency and professionalism. It also defended its longstanding role in law school accreditation amid efforts to strip that authority.On the other hand, the ABA's decision in August 2025 to eliminate five Board of Governors seats historically reserved for women, LGBTQ+ individuals, people with disabilities, and racial minorities marks a notable concession under pressure. The newly adopted policy opens these seats to anyone with a demonstrated commitment to diversity, regardless of their own demographic identity. While proponents framed the shift as a legal safeguard against lawsuits, critics viewed it as a capitulation—especially given the broader political context, including targeted attacks on ABA diversity programs and threats to its accreditation authority. The organization has also paused enforcement of its law school diversity standards until at least 2026.The Justice Department under the Trump administration has dramatically escalated its investigation into gender-affirming care, targeting the Children's Hospital of Philadelphia with a sweeping subpoena demanding detailed records—including names and Social Security numbers—of patients who received such treatments. This move is part of a broader campaign to prosecute medical providers offering care to transgender youth, following a directive from Attorney General Pam Bondi to aggressively pursue these cases.The hospital pushed back against the subpoena, calling it an invasive overreach into a vulnerable population's privacy. In response, DOJ took the unusual step of asking the court to unseal the litigation, a departure from standard practice in sensitive investigations where proceedings are typically kept sealed to protect investigatory integrity. The judge sided with the DOJ, opening the docket earlier this month.The subpoena was signed by Brett Shumate, the newly confirmed head of DOJ's civil division, bypassing career officials who had refused to sign similar subpoenas due to ethical and legal concerns. Internal dissent had already emerged, with former officials warning that collecting such data lacked a strong legal basis, especially since off-label prescriptions like puberty blockers are not illegal under federal law.Critics say the investigation appears more performative than prosecutorial, designed to chill gender-affirming care through public pressure rather than build viable legal cases. The Trump administration has also directed other agencies, including HHS and the FTC, to scrutinize these practices, while states like Pennsylvania have filed lawsuits challenging the administration's actions. The outcome of the Philadelphia case, now in front of a federal judge, could shape how far the administration can go in turning gender-related health care into a legal battleground.Justice Department Expands Gender Care Probe as Hospital FightsA recent ruling in the Epic Games v. Apple case has sparked growing concern among corporate legal teams that the boundaries of attorney-client privilege—especially for in-house counsel—are being narrowed in ways that could harm innovation and compliance. The district court found Apple had improperly claimed privilege over documents that mixed legal advice with business guidance, drawing a sharp rebuke that “adding a lawyer's name to a document does not create a privilege.”That finding is now being appealed, with organizations like TechNet and the Association of Corporate Counsel (ACC) warning that upholding the decision could upend how legal departments operate—particularly in fast-moving sectors like AI and cybersecurity, where legal and business decisions are tightly intertwined. In-house counsel argue they need the flexibility to weigh legal risks within the real-world context of product development, market pressures, and regulatory uncertainty.At issue is the standard used to define privilege. The Ninth Circuit has previously backed the “primary purpose” test, which protects dual-purpose communications if a significant purpose was legal. But the district court's approach appeared more rigid, raising fears that companies will be discouraged from seeking or documenting legal guidance unless they rely on expensive outside counsel.Legal leaders say this shift would disproportionately impact smaller firms and startups already stretched thin. They also point to a broader ambiguity across federal circuits regarding dual-purpose communications, and argue that only a Supreme Court ruling can definitively resolve the inconsistencies.Oral arguments in the appeal are set for October 21.Apple Ruling Raises Business Fear of Legal Privileges ErodingA federal appeals court has allowed the Trump administration to move forward with ending deportation protections and work permits for over 60,000 immigrants from Honduras, Nicaragua, and Nepal. The Ninth Circuit Court of Appeals issued an unsigned order permitting the termination of Temporary Protected Status (TPS) for these groups while legal challenges continue. No legal reasoning was provided in the brief order.The decision lifts an earlier block by a federal district judge, who had ruled that the move was likely driven by racial animus, violating constitutional protections. The new ruling immediately ends protections for Nepali nationals, with protections for Honduran and Nicaraguan immigrants set to expire by September 8.The Department of Homeland Security praised the ruling as a step toward restoring the immigration system's integrity, arguing TPS has been misused as a backdoor form of asylum. Immigrant advocates, meanwhile, condemned the lack of explanation from the court and warned of serious humanitarian consequences for those now facing deportation to unstable regions.The case remains ongoing, but for now, thousands of individuals who have lived and worked legally in the U.S. for years are left in legal limbo.Trump can end deportation protections for 60,000 immigrants, appeals court says | ReutersElon Musk must face a lawsuit alleging he and his political action committee, America PAC, ran an illegal election-year lottery disguised as a $1 million-a-day giveaway. A federal judge in Texas ruled that plaintiff Jacqueline McAferty plausibly claimed Musk misled voters—particularly in battleground states—into signing a petition supporting the U.S. Constitution by offering what appeared to be a random chance at a $1 million prize.McAferty alleges that, in exchange for signing, voters were required to provide personal data—names, addresses, phone numbers, and emails—which she claims was exploited for political targeting. Musk argued that the program was not a lottery because recipients were chosen to “earn” the funds and serve as America PAC spokespeople. But the judge pointed to conflicting language used in promotional materials suggesting the money could be “won,” making it reasonable for voters to think it was a sweepstakes-style contest.Judge Robert Pitman, an Obama appointee, also rejected Musk's argument that voters suffered no harm, noting that expert testimony could establish the market value of political data collected during the promotion.The lawsuit, filed on Election Day 2024, underscores growing concerns over the use of high-dollar giveaways in political campaigning and how voter data is gathered and deployed in swing states. Musk and his PAC have not yet commented on the ruling.Elon Musk must face lawsuit claiming he ran illegal $1 million election lottery | ReutersAnd in a piece I wrote for Forbes earlier this week: the new One Big Beautiful Bill Act revives full expensing for U.S.-based research and development, a policy designed to encourage domestic innovation and hiring. At first glance, it seems like a major win for the tech sector and high-skilled job creation. But the labor market response reveals a deeper issue: you can't stimulate demand for talent without also addressing supply. With immigration pathways constrained and no meaningful expansion of domestic training infrastructure, the policy has triggered a spike in labor costs rather than a boom in innovation.In the absence of new talent pipelines, startups and tech firms are now paying steep premiums to hire U.S.-based engineers, effectively converting the R&D tax break into a subsidy for a tight labor market. Meanwhile, immigration policy remains restrictive, and education-focused workforce solutions aren't being scaled fast enough to meet the moment. The result is a bottleneck: jobs going unfilled, innovation slowing, and companies forced to reconsider hiring or delay projects altogether.The piece argues that while R&D expensing is smart fiscal policy, it only works as part of a broader strategy that includes visa reform, immigration support for high-skilled workers, and real investments in talent development. Without those pieces in place, we're left with a politically appealing tax tweak that, in practice, fails to deliver the innovation surge it promises.Turns Out Research Tax Breaks Alone Can't Conjure Developers This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.minimumcomp.com/subscribe

In Part 3 of our series on the 21 Ecumenical Church Councils, Justin Hibbard discusses the first ecumenical council in Church history - the Council of Nicaea. What does Santa Claus have to do with this council? Who attended this council? What did this council decide? And how did this council change the course of history while also failing to be all that effective within the next few decades?HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.SOURCES:* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Best St. Nicholas Memes* The Might be Giants - Istanbul (not Constantinople)* Map of the Roman Empire Under Constantine* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* History of the Popes Podcast (Beginning with Episode 27)* First Council of Nicaea | Church Councils Explained (Part 1)* New Advent: First Council of Nicaea* Papal Encyclicals Online: First Council of Nicaea* Original Nicene Creed of 325* Excursions on the Canons of the Council of Nicaea Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Canon Stephen Sharpe, ICKSP serves as Parochial Vicar at St. Joseph Shrine in Detroit, Michigan. He was ordained in 2020. In Today's Show: Should I go to a baby shower of a Catholic relative who conceived a baby outside of marriage and who recently had a civil marriage outside of the Church?  I want to feel close to God but I don't.  Am I doing something wrong?  How can a layperson apply readings of religious works to her life? Are unborn babies able to pray for their parents? ​​How do converts find ground in the current church? How long does it generally take for a seminarian to be ordained? Is refusing to receive communion from an EMHC wrong? Do you need to confess venial sins once a year as well as mortal sins? What was the point of the parable of the Good Samaritan? What advice do you have for someone who has trouble differentiating between having feelings and struggling with a sin, and actually committing a sin? Do you have a favorite book on saints? At what point did the Institute officially change the reference to their priests as Canons? What Divine Office or version of the Divine Office do the ICKSP pray? Why do certain Evangelical Christians who are heavily “sola scriptura” seem to be so literal about some passages, but not others?  Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

Later Mohists explained in the Canons how to provide compelling philosophical arguments, and how to avoid mistakes in argumentation. Does this count as “logic”?