Podcasts about Chalcedon

For those who know the true identity and deity of the Christ, it may seem a little unfair to describe Him as the preeminent man. As Charles Wesley wrote, to look at Christ was view the Godhead veiled in flesh: "Christ, the everlasting Lord, late in time behold him come, offspring of the Virgin's womb: veiled in flesh the Godhead see; hail th'incarnate Deity, pleased with us in flesh to dwell" But as we shall see, when Christ became incarnate, he really was a one-hundred-percent human man, who was tempted in every way a man could be tempted. In 451, the Ecumenical Church Council in Chalcedon considered Christ's incarnation. They affirmed the biblical revelation of Christ being incarnation (made of flesh) as 100% God and 100% human. The incarnation of Christ resulted in Him have a soul that was both eternally divine and forever human. Find out more here: https://www.findingtruthmatters.org/articles/gentlemen-please-part-3-old-testament-examples-of-a-good-man/ For more Biblical teaching via podcast subscribe to Messages That Matters with Dr. Andrew Corbett on iTunes, Soundcloud or Spotify: https://podcasts.apple.com/au/podcast/messages-that-matter-by-dr-andrew-corbett/id1059252114 Spotify: https://open.spotify.com/show/3GuYKpgiAyKiF56LCekRSS Soundcloud: https://www.soundcloud.com/DrAndrewC Google Podcasts: https://podcasts.google.com/u/0/feed/aHR0cHM6Ly9mZWVkcy5zb3VuZGNsb3VkLmNvbS91c2Vycy9zb3VuZGNsb3VkOnVzZXJzOjY5NjkzNjY5L3NvdW5kcy5yc3M For Biblical Thinking Resources - https://www.andrewcorbett.net/ Read “The Most Embarrassing Book in the Bible -understanding the Book of Revelation” on Kindle https://www.amazon.com/MOST-EMBARRASSING-BOOK-BIBLE-ebook/dp/B0081RZ91O/ Read “Authentic Apostolic Leadership - Structure For the Church” https://www.amazon.com/Authentic-Apostolic-Leadership-Structure-Church-ebook/dp/B003GIRESO/

It is a marvel beyond our ability to fully comprehend: the eternal Son of God took on a human nature for our salvation. Today, Sinclair Ferguson draws from the Definition of Chalcedon to consider the two natures of Christ. Read the transcript: https://ligonier.org/podcasts/things-unseen-with-sinclair-ferguson/truly-god-and-truly-man/ A donor-supported outreach of Ligonier Ministries. Donate: https://donate.ligonier.org/ Explore all of our podcasts: https://www.ligonier.org/podcasts

He entered monastic life in early youth, and in time rose to the rank of Bishop in Chalcedon. As a hierarch, he showed outstanding compassion for the poor, caring for many orphans, widows and beggars. When the Emperor Leo the Armenian attacked the holy icons, Nicetas stood against him, and was driven into exile, where he reposed after much hardship and suffering.

How can Jesus know the hearts of men and also ask a genuine question? How can he foretell his own death and resurrection and also say he does not know the day or the hour of his return? In this Beyond the Notes teaching, the speaker walks through the biblical evidence for both sides of Christ's nature, drawing from Matthew, Mark, Luke, John, Hebrews, and Philippians. The episode covers specific moments of supernatural knowledge (the coin in the fish, Nathaniel under the fig tree, the foretelling of Peter's denial), specific moments of genuine human limitation (questions asked at the tomb of Lazarus, growth in wisdom in Luke 2:52, learning obedience through suffering in Hebrews 5:8), the Council of Chalcedon (451 A.D.) as a landmark articulation of the hypostatic union, and the kenosis passage in Philippians 2:5-8, explaining what it means that the Son "emptied himself" without ceasing to be fully divine. The episode closes with a pastoral challenge: refusing to do theology is not the same as worshiping freely. If you never examine who Jesus actually is, you run a real risk of devoting yourself to a Jesus of your own construction. This teaching is for anyone who takes Jesus seriously enough to think carefully about him. Presented by McGregor Podcast 2026 Visit Our Website at McGregorPodcast.com New to McGregor? Plan a visit at mcgregor.net/plan-a-visit

Justin Hibbard answers one of his most frequently asked questions - Why Catholic and not Eastern Orthodox? In this longer than normal episode, Justin Hibbard addresses the anti-Catholicism that's at the root of Protestantism, takes a deep dive into the historical record of the Church, delves into the longstanding conflict between Rome and Constantinople, and calls attention to the Catholic Church's efforts towards Jesus' call to unity. SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SHOW NOTES* Episode 70: The Four Marks of the True Church* Episode 63: Not all Catholics are Roman Catholic* Episode 64: The Purpose of a Well-Defined Hierarchy* Episode 72: Eastern & Ukrainian Catholicism with Fr. Dcn. Anthony Dragani* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 165: The Second Council of Lyon (1274)* Episode 169: The Council of Florence (1431-1445)* Episode 175: Reflections on the 21 Ecumenical Councils Get full access to Why Catholic? at whycatholic.substack.com/subscribe

ABOUT THE EPISODEJoin David Schrock and Stephen Wellum as they interview Dr. Donald Fairbairn on his COA Longform Essay, "Eastern Orthodoxy: How Did It Emerge In History".SponsorThis month's sponsor is Grimke Seminary. Pastors are called to care for the church of God that God called them to. So why do seminaries require men to leave their church to pursue theological studies? At Grimké Seminary, you can get Christ-centered, theological training in the Reformed, Protestant tradition, without leaving your local church. They offer a range of pastoral studies for students of all backgrounds to serve your growth in ministry, from a Bachelor's to a Doctor of Ministry.To apply, go to grimkeseminary.org and use the code “christoverall” to have your application fee waived.Timestamps1:00 – Intro04:44 – How Dr. Fairbairn Got Interested in Eastern Orthodoxy07:33 – Was Dr. Fairbairn Ever Interested in Joining the Orthodox Church?09:08 – The Conversations Dr. Fairbairn Has Had with the Orthodox?11:12 – Where Has There Been Familiarity in Studying Eastern Orthodoxy?13:33 – An Introduction to Eastern Orthodoxy Through Western Eyes16:34 – The Four Stages of History of the Eastern Church20:32 – How Do the Eastern Orthodox See Themselves Connected to Church History?27:00 – How Does Tradition Function in Eastern Orthodoxy?30:32 – What Happens in the Fifth and Sixth Centuries?33:23 – Chalcedon, Nestorianism, and The Effects of Islam36:26 – Persecution and Movement During the Modern Era37:47 – The Footprint of the East in the West39:22 – Sponsor: Grimke Seminary40:22 – The Persian Split and Oriental Orthodox42:42 – Cyril's Mea Fuscous44:33 – Recommendations for These Periods of Time47:27 – 1054 and the Division of the East and the West52:57 – How Did the Filioque Controversy Contribute to the Division?56:43 – Was There Unity with Protestants Against the Papacy?59:30 – ‘Orthodoxies' Rather than a Universal Orthodox Church1:05:22 – What Actually Unites the Different Orthodox Churches?1:08:17 – Augustine in the Eastern Orthodox Tradition1:10:13 – Three Major Trajectories in the Early Church1:13:11 – Intrepreting the Fathers Through Origen1:16:05 – Encouragements to Men Considering Eastern Orthodoxy1:20:48 – Closing Thoughts1:21:33 – OutroResources to Click“Eastern Orthodoxy: How Did It Emerge in History?” – Donald FairbairnTheme of the Month: Go West, Young Men: Evaluating the Drift toward Eastern OrthodoxyGive to Support the WorkBooks to ReadThe Global Church–The First Eight Centuries: From Pentecost through the Rise of Islam – Donald FairbairnThe Story of Creed and Confessions: Tracing the Development of the Christian Faith – Donald Fairbairn and Ryan ReevesEastern Orthodoxy through Western Eyes – Donald FairbairnThe Eastern Christian Churches: A Brief Survey – Ronald Roberson

This episode consists of our opening statements. In my opening statement (slides here), I first briefly explain why a trinitarian should not want to identify Jesus and God. I assume that when my opponent says that “Jesus is God” he means that Jesus is fully divine/has the divine nature. I then explain a terrible problem of the official Christology of the Council of Chalcedon in 451: the implication that the divine nature of Christ is a someone (self, person) and the human nature of Christ is another someone (self, person). They try to fix this by asserting that there is only one someone there, but that’s no real solution. I then explain how later, the fully developed Chalcedonian catholic tradition does solve this problem by saying that Christ’s “complete human nature” (human type of body + human type of soul), is not, because of its “assumption” by the divine nature/eternal Son/Word, a human person. But this clashes with the clear New Testament teaching that Jesus is a man/human person. It is no help to say there there is a “human” person here, meaning a divine person who now bears some mysterious relationship to a human type of soul and a human type of body which don’t compose a human person. The problem is only exacerbated by the sixth ecumenical council in 681 at Constantinople, which seems to make each of Christ’s natures a person/self/someone by saying that each has a will (an ability to choose). Against this messy, catholic Christology I set out the clear New Testament teachings that the one God is (only) the Father himself, and that Jesus, his Messiah/Christ, is a miraculously conceived man, a human person born to Mary who did not have a biological human father. Properly trinitarian (tripersonal-God-involving) ideas seem to have originated in the latter half of the 300s, and so are alien to the thought world of the New Testament. Against various later speculations, the New Testament Jesus is the Messiah (a.k.a. the Son of God), a man, not an additional, lesser god to the one true god (the Father), or the same god as the Father, or a “divine Person” in an imagined triune god. I then explain five qualities which according to the New Testament Jesus has which rule his being fully divine. About Dr. Bird’s claim in his book Jesus Among the Gods that the New Testament Jesus is an ungenerated or unbegotten god, I point at that this is contrary to catholic traditions that say the Father “eternally generates” the Son. He also says there that the New Testament Son is supposed to “a Jewish god,” but, I object, that would make him the Jewish god, and so, the Father/Yahweh. I then lay out four lines of evidence that the New Testament authors did not think Jesus to be fully divine, and rebut Dr. Bird’s claim that early Christian theology should be seen as “incipient trinitarianism.” Dr. Bird says that he holds Jesus to be the second Person of the Trinity because this is what best makes sense of all of Scripture. The Bible teaches monotheism, that there is, strictly speaking, only one god, the creator, Yahweh. He points out that the Alexandrian Jewish philosopher-theologian Philo rejected the possibility of a human becoming a god and the possibility of God becoming a human. He suggests that if Philo had read John 1:1-14 he would have accepted all but the final verse. The author of the Fourth Gospel, Bird says, believes that Jesus in the eternal, divine Son, the Word–not (only) a man attested by God. The one God is known through his actions and is said in the Old Testament to create by his word and by his wisdom. Also, “the angel of the LORD” seems to be both God himself and someone else–a contradiction, or maybe a merely apparent one, a paradox. New Testament authors, he suggests, did not consider Jesus to be only human. In particular, the give him religious worship. They all thought Jesus to be “divine”–the only question was: In what sense? As Thomas said (John 20:28), Jesus is his god. Jesus is worthy of our worship. Paul closely associates together Jesus and God, often mentioning them together. Engaging with Jesus is engaging with the divine. Jesus in the New Testament doesn’t claim to be God, Bird argues, but texts like Mark 1:1-3, where the author applies a Yahweh text to Jesus, imply that he is Yahweh returning to Zion. Again, in Mark 2 we see Jesus forgiving human sins, which only God can do. And in Mark 14, before the high priest, Jesus claims that he will be co-enthroned with Yahweh, so that Jesus has divine authority. And John 1 teaches that God’s Word is one and the same with the man Jesus. Philippians 2 teaches the full deity of Jesus and says Jesus is worthy of worship–and so we see that Jesus participates in the divine identity. In 1 Corinthians 8:4-6, Bird says, Paul gives a revised, duality-including version of the Shema. And in Hebrews 1:3 Jesus is a representation of God’s own being, not a mere man. This Jesus has a unique relationship with the Father, enabling us to have a relationship with him. His opponents understood (John 10:33) that he was claiming ontological equality with God. Thus in Revelation 5 we see the Lamb getting the same worship that was given to God Almighty in the vision of Revelation 4. But Jesus does not deserve that worship unless he is fully divine. It would be blasphemy to worship Jesus if he were a creature. Jesus’s full divinity is also implied by prayer to Jesus. Of course, it took mainstream tradition a few centuries to work it all out. But Bird cites Eusebius the historian, Melito of Sardis, the Sibylline Oracles, Justin Martyr, and Ignatius of Antioch as early recognizers of the deity of Christ. He also mentions two pagan testimonies of the early worship of the Son–yet more support for “early high Christology.” Bird says that he’s not impressed with analytic theology, but at any rate, many analytic theologians are trinitarians, such as Oliver Crisp. He says that he is an exegete, historian, and theologian, suggesting that he is more qualified to answer historical questions about early Christianity. In his view early Christians closely associated Jesus with God and thought Jesus was “from the same source of divinity.” Trinitarian theology, he suggests, is not so much taught in the Bible as it is a hermeneutic, a way of reading it, a way of making sense of what the Bible as a whole affirms and denies. He points out that it does better, for instance, than modalism when it comes to reading the accounts of Jesus’s baptism. Contrary to what I said it my opening, Dr. Bird says we should think and take comfort in the fact that God was and is one of us, mentioning this 1990s song. In this way, he says, God moved from empathy to sympathy. This was far greater, he says, than sending “a super-human Messiah” to help us. Finally, while conceding that some early Christians may have thought something like what I presented, he suggests that the closest analogue to the Christology I presented was the Christology of the pagan Neoplatonist and critic of Christianity Porphyry, who acknowledged Jesus as (only) a pious and wise man. Bird’s Christology, he suggests, far better fits the Bible and the facts of history. Which side put forward the better opening case, and why? Leave us a comment below. Here below is the UCA-produced video. Special thanks to Canterbury Christadelphian Hall for hosting and recording this debate, and to UCA Podcast host Mark Cain for his expert help in producing the audio for this episode and for the video. https://youtu.be/tJKFqF7lYKY?si=KIfP2ez2tekxkztH Links for this episode: Dr. Michael Bird’s YouTube channel Dr. Bird’s blog, Substack Bird, Jesus Among the Gods (interview on Transfigured) Bird, Evangelical Theology, 2nd ed. Ehrman, Bird, and Stewart, When Did Jesus Become God? podcast 270 – Origen's “one God” podcast 348 – Novatian's On the Trinity – Part 2 – Two Thieves and Three Arguments podcast 277 – Was Christ tempted in every way? podcast 391 – Jesus' Temptations and Ours – Part 1 – Luke 4 podcast 392 – Jesus' Temptations and Ours – Part 2 – Things Apologists Say podcast 384 – Mainstream Christian Theologies in the Late 100s – Early 200s and Early Trinitarian “Fool's Gold” podcast 381 – Mainstream Christian Theologies in the year 240: What Trinitarian Apologists Don't Know Tuggy, Nicaea at 1700: Myths vs. Reality podcast 291 – From one God to two gods to three “Gods” – John 1 and early Christian theologies biblicalunitarian.com Catholic Theologian Hans Küng on New Testament theology This week’s thinking music is “Ignite! (instrumental)” by Lemon Knife.

Today, we look at the Chalcedonian Definition, where the Church Fathers wrestled through the two natures and one person of Christ.  

In 451 AD, the church gathered to answer the most important question in all of theology: Who is Jesus Christ?The result was the Chalcedonian Creed—a statement that has shaped Christian belief for over 1,500 years. But what about today?In this episode, we revisit Chalcedon in 2026

In 451 AD, the church gathered to answer the most important question in all of theology: Who is Jesus Christ? The result was the Chalcedonian Creed—a statement that has shaped Christian belief for over 1,500 years. But what about today? In this episode, we revisit Chalcedon in 2026

In the series finale of the 21 Ecumenical Church Councils, Justin Hibbard applies key takeaways from the ecumenical councils to a hypothetical scenario if he were Pope and convening the Church's 22nd ecumenical council. SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.PREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445)* Episode 170: The Fifth Lateran Council (1512-1517)* Episode 171: The Protestant Revolution* Episode 172: The Council of Trent (1545-1563)* Episode 173: The First Vatican Council (1869-1870)* Episode 174: The Second Vatican Council (1962-1965)* Episode 175: Reflections on the 21 Ecumenical Councils Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Justin Hibbard reflects on the 21 Ecumenical Councils with 6 lessons learned. What is the point of an ecumenical council? How did geopolitics play a role in these councils? What do these councils teach us about the problem of schism? How do these councils speak to the Catholic Church being the historic, true church? What's the relationship between some of the councils and the crusades? And what is our responsibility today with respect to these councils? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.PREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445)* Episode 170: The Fifth Lateran Council (1512-1517)* Episode 171: The Protestant Revolution* Episode 172: The Council of Trent (1545-1563)* Episode 173: The First Vatican Council (1869-1870)* Episode 174: The Second Vatican Council (1962-1965) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Orthodox Easter this year was a week later than Western Christianity. I was able to take a unique journey into Orthodox Easter traditions and the historical resilience of early Christianity. https://youtu.be/h8xYSNU9e6o It was a fascinating experience to visit St. Mary's Coptic Orthodox Church in Clearfield, Utah, after meeting a California member named Daniel Michalski. Unlike Western traditions, the Coptic Easter service is held on Saturday night and can last up to four hours, featuring a blend of English, Coptic, and Arabic chanting. One of the most striking rituals is the procession of the icon of Christ, which is buried in roses during Holy Week and then “resurrected” as the lights are turned on, accompanied by the unique sound of cymbals. Beyond the personal experience, we dove into the history of the Coptic Church, which split from Western Christianity in 451 AD following the Council of Chalcedon over complex theological debates regarding the nature of Christ. This history is framed within a broader discussion of the early Christian era, moving from the movement’s roots as a persecuted sect to its establishment as the Roman state religion under Constantine. Most Mormons are familiar with the death and resurrection of Christ and Constatine's ascension in the 4th century,  but know little about history of Christianity in the centuries in between. I discussed various early factions, such as the Gnostics, who prioritized secret wisdom over the physical resurrection, with the orthodox view that eventually triumphed. We also touched on the following key points: LDS Perspectives: We emphasized the physical resurrection of Jesus, citing recent General Conference messages regarding the victory of the empty tomb. Calendar Differences: The discrepancy between Western and Orthodox Easter dates were explained by the use of the Julian calendar versus the Gregorian calendar. Coptic Practices: Insights into infant baptism by immersion, the practice of closed communion, and the fact that Coptic priests can be married are also highlighted. Community Highlights: The episode concludes with a book giveaway of Holiness to the Lord and a teaser for a future discussion with Dr Matthew Bowman on the “Christian” roots of basketball.   Part 1: Personal Experience and the Coptic Orthodox Easter Service 0:00 – Introduction and Book Giveaway: 2:00 – Meeting Daniel Michalski: 5:00 – Attending the Coptic Service in Clearfield: attending a four-hour Saturday night Easter service, including observations on the small congregation and the use of English, Coptic, and Arabic. 10:00 – The Resurrection Ritual: An explanation of the dramatic liturgical moment where an icon of Christ is “resurrected” from a bed of roses, accompanied by chanting and cymbals. Part 2: History of Early Christianity 15:00 – The Great Schism of 451: includes a discussion on the Council of Chalcedon and how a theological dispute over a preposition regarding the nature of Christ led the Coptic Church to split from Western Christianity. 19:00 – Historical Jesus and the Temple: The host analyzes the cleansing of the temple as a political act of subversion that directly led to Jesus’s execution. 23:00 – The Crucifixion and Gospel Narratives. 27:00 – Mechanics of Crucifixion. Part 3: Early Factions and the Rise of Orthodoxy 29:00 – The Gnostics and Secret Wisdom, including a mention of the Gospel of Judas. 32:00 – Marcionites and the Canon:. 34:00 – Bishop Irenaeus and “Straight Thinking”: The origins of the term “Orthodox” and the establishment of the four-gospel rule. 37:00 – Eras of Roman Persecution: Christian martyrs, including the story of Perpetua. Part 4: Constantine and the Modern Church 41:00 –Constantine Transformation. 45:00 – LDS Perspectives on Easter. 47:00 – Coptic Practices Explained. Part 5: Conclusion and Teasers 53:00 – Book Giveaway Results. 54:00 – The Future of “Church Ball”: Upcoming interview about the Christian roots of basketball and the role of Mormon missionaries in spreading the sport. 56:00 – Calendar Discrepancies: explanation of why Orthodox Easter often falls on a different date due to the Julian vs. Gregorian calendars.

Holy Thursday Saint of the Day: St. Abundius; Fifth Century bishop and noted theologian who was born in Thessaloncia; he became the bishop of Como, Italy, and attended the Council of Constantinople in 450; he was sent by Pope St. Leo I the Great to the Emperor Theodosius II as an envoy of the Holy See; his mission led to the Council of Chalcedon in 451 and to the Council of Milan in 452; Abundius served as the pope's representative in such councils, clearly stating the Church's role and concerns; he died in 469 Office of Readings and Morning Prayer for 4/2/26 Gospel: John 13:1-15

Full Text of Readings Friday of the Fifth Week of Lent Lectionary: 255 The Saint of the day is Saint Gregory of Narek Saint Gregory of Narek's Story Saint Gregory of Narek was born in a village on the shores of Lake Van between 945 and 950. When his parents died, Gregor and his older brother were raised by a scholarly uncle who had them educated at the Narek monastery where he was a monk. The monastery was a prominent center of learning located in what is now Turkey. Gregor too entered the monastery and was ordained in 977. A professor of theology, Gregor wrote a mystical interpretation of the Song of Songs, and a long mystical poem called the Book of Prayer or the Book of Lamentations. He described his poem as “an encyclopedia of prayer for all nations.” This classic of Armenian literature has been translated into 30 languages. The Russian text of the Book of Lamentations was set to music in 1985. Little else is known about Saint Gregory of Narek's, other than he died in the early 11th century and was buried within the walls of the Narek monastery where he had spent his life. In 2015 as the world observed the 100th anniversary of the Armenian genocide in the Ottoman Empire, Pope Francis concelebrated a Mass at the Vatican with Patriarch Nerses Bedros XIX Tarmouni and declared the monk, poet, and saint of the Armenian Apostolic Church, Gregory of Narek, a Doctor of the Church. His liturgical feast is celebrated on February 27. Reflection As opposed to the Armenian Catholic Church that began in the 17th century, the earlier Armenian Apostolic Church did not accept the Council of Chalcedon's 451 teaching that Christ was fully divine and fully human. In 1996, St. John Paul II and Apostolic Catholicos Karekin I signed a declaration confirming the common faith of their two Churches. Prayer often unites groups of people who have seen themselves as very distinct—even enemies.Saint of the Day, Copyright Franciscan Media

Justin Hibbard continues our series on the 21 Ecumenical Councils by examining the 21st and most recent ecumenical council. Why was this by far the largest ecumenical council? Who beyond the Bishops attended this council? How did the council fathers wrestle power away from the Curia? What decisions did it make? How did it call for liturgical reforms? And why has Vatican II received a bad rap?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* Papal Encyclicals: The Second Vatican Ecumenical Council* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 15: Vatican II - Fr Timothy Matkin - St Francis Dallas* Timeline of Vatican II* Vatican News: An Overview of the Second Vatican Council* A Pastoral and Dogmatic CouncilPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445)* Episode 170: The Fifth Lateran Council (1512-1517)* Episode 171: The Protestant Revolution* Episode 172: The Council of Trent (1545-1563)* Episode 173: The First Vatican Council (1869-1870) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Civilization depends on a simple truth: God sets the boundaries for human life. When those boundaries are ignored, order begins to unravel. Enjoy this discussion with Chalcedon vice-president, Martin Selbrede.

"Born in Chalcedon, he was little of stature, like Zaccheus, but great in spirit and faith. He denied himself to the world at the age of fifteen and settled near the River Euphrates in a little hut, where he atoned for his sins, and prayed to God, at first with his teacher Mayum and then, after Mayum's death, alone. By the power of his prayers he filled an empty well with water, healed the sick of various pains and tamed wild beasts. There was a tamed lion with him as his servant. He had insight into distant happenings. When robbers attacked a stylite, Pionius, at some distance from him, and beat him up to such an extent that he decided to come down from his pillar and go to complain to the judges, St Aninus saw his intention in his soul and sent him a letter by means of his lion, telling him to set aside his intention, to forgive his assaulters and to continue in his asceticism. He was inexpressibly generous. The bishop of Neo-Caesarea made a gift to him of a donkey, to ease his carrying of water from the river, but he gave this donkey to some poor man who had complained to him of his poverty. The bishop gave him a second donkey, but he gave that away. Then the bishop gave him a third donkey, not for his own but only to serve as a water-carrier, to be kept and returned. At the time of his death, he saw Moses, Aaron and Or coming to him and calling: 'Aninus, the Lord is calling you. Get up and come with us.' This he revealed to his disciples, and gave his spirit to the Lord whom he had served so faithfully. He was 110 years old when he finished his earthly course." (Prologue)

Justin Hibbard continues our series on the 21 Ecumenical Church Councils by examining the Catholic Church's 20th council - the First Vatican Council. After 306 years, why did the Church decide to call another council? What were the major social factors going on at the time? And why was this council particularly controversial?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* Papal Encyclicals: Decrees of the First Vatican Council * New Advent: Vatican Council* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 14: Vatican I - Fr Timothy Matkin - St Francis Dallas* Episode 104: The Nuclear Football* Episode 111: Papal Infallibility* Episode 65: From Doctrine to DogmaPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445)* Episode 170: The Fifth Lateran Council (1512-1517)* Episode 171: The Protestant Revolution * Episode 172: The Council of Trent (1545-1563) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In continuation of our series on the 21 Ecumenical Councils, Justin Hibbard talks about the Catholic Church's response to the Protestant revolution: the Council of Trent and the Counter Reformation. What social revolutions were at play that delayed this council from starting? What decisions were made at this 19th ecumenical council? And how did the church continue the counter-reformation after its conclusion?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* Papal Encyclicals: The General Council of Trent* New Advent: The Council of Trent* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 13: Lateran V and Trent - Fr Timothy Matkin - St Francis Dallas* 95 Theses - Martin Luther* Papal Encyclicals Online: Exsurge Domine - Condemning the Errors of Martin Luther - Pope Leo X - 1520* Papal Encyclicals Online: Decet Romanum Pontificem - Papal Bull of Excommunication of Martin Luther and his followers - Pope Leo X - 1521* Episode 56: Indulgences - The Most Misunderstood Catholic Doctrine* Episode 120: The Deuterocanonicals and Protestant Budget Bibles* Episode 65: From Doctrine to DogmaPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445)* Episode 170: The Fifth Lateran Council (1512-1517)* Episode 171: The Protestant Revolution Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Why does the Catholic Church have both the Traditional Latin Mass and the modern form of the Mass—and how should you explain the difference without getting pulled into “liturgy wars”? In this episode of Catholic Answers Live, Catholic Answers apologists address this common question before diving into a wide range of topics. They explore whether charging interest is still considered usury, how just war theory applies to rebellions, and how historical cases like the Knights Templar fit with Church law. The episode also explains the role of baptism in justification, offers arguments against naturalism, and gives practical advice for strengthening Catholic marriages. Additional questions include how to understand Peter's denial of Jesus and what it means for salvation. A rich discussion covering liturgy, moral theology, and everyday Catholic life. Questions Covered: 05:32 – I attend the Tridentine Mass Almost exclusively at my ‘local’ FSSP parish. I have a friend seeking the Catholic Church who asked me ‘why do you have two different masses in the Western Rite? Why don’t you just attend the regular English one?’   I often say that I am drawn to the beauty and simplicity of it. How do we respond to this simply without dragging them into the so-called ‘liturgy wars’? How do we respond given the restrictions placed on the older masses? Basically, how do we address this difference to those outside the church? Do I just keep a response about ‘preferences of the faithful’?  11:46 – The Church has been quite vocal against usury over the centuries. Is it still defined as any lending of money at interest? How does this notion square with the idea of a variable money supply? Would things like bank accounts, bonds, cds or stocks still be considered illicit? Has there been any recent guidance from the magisterium?  19:02 – Does just war theory apply to rebellions? Historically, I'm thinking of Irish wars against the British Empire and slave revolts of African-descended peoples in the Americas, including during the U.S. Civil War. What would be the conditions of jus ad bellum in cases like these or any other group dealing with an oppressor?  28:46 – Canon 7 of Chalcedon forbids clergy and monks from war and holding secular office. How then did the Knights Templar, and bishops such as the bishop of Andorra, who also holds title of Co-Prince of Andorra, not violate this?  34:03 – How does baptism fit with “faith alone working through love?” Can someone with “faith alone working through love” be initially justified apart from baptism?  19:44 – What do you think is the most convincing argument/thought exercise against naturalism/empricism (or at least what the average indifferent secular person thinks they believe).  46:29 – What is your best advice for a married Catholic couple to strengthen their bond in marriage? Your stories about you and Renee are always so beautiful (the blue birds especially). Also thanks for being a Catholic cowboy. I grew up Southern Baptist, and seeing a southern Catholic gentleman do apologetics is really cool.  50:51 –  Peter denied Jesus 3 times. After the cock crows three times he ran away in shame. What if he falls, hits his head and dies after this? Would his soul be in danger of damnation? 

Dr. Robert Letham joins Lane Tipton and Camden Bucey to discuss Dr. Letham's recent book The Eternal Son (P&R Publishing). Their conversation presses into a simple but urgent claim: Christology is not a side department of theology—it is the living center. When the church loses clarity about who the Son is, the gospel itself becomes unclear, because salvation depends on the identity of the Savior. They also explore why the church must listen carefully to the whole ecumenical tradition, especially the often-neglected debates after Chalcedon. Letham explains why it matters that the acting subject in the Gospels is the eternal Son, who assumes a true human nature without change in his divine person. From there, they engage contemporary confusions—especially biblicism that isolates Scripture from the church's confession—and they address the claim that Christ was "adopted" at the resurrection, showing how such proposals unravel both orthodox Christology and the gracious character of adoption for believers. Watch on YouTube Chapters 00:07 Introduction 02:04 This Book within the Trilogy 04:36 Christ and the Center of Christianity 11:05 Reading the Bible in Isolation 16:44 The Ecumenical Councils After Chalcedon 26:44 The Pre-Existent Son 30:24 Christology from Below 35:54 The Doctrine of Adoption 44:48 Twin Errors of Christology and Soteriology 53:15 An Exhortation to Re-Examine the Historical Confession of the Church 56:19 Conclusion Participants: Camden Bucey, Lane G. Tipton, Robert Letham

Pope Leo was one of the great bastions of Orthodoxy during the time of the monophysite heresy and its offshoots. 'According to some, this Saint was born in Rome, but according to others in Tyrrenia (Tuscany), and was consecrated to the archiepiscopal throne of Rome in 440. In 448, when St Flavian, Archbishop of Constantinople [also commemorated today], summoned Eutyches, an archimandrite in Constantinople, to give account for his teaching that there was only one nature in Christ after the Incarnation, Eutyches appealed to St Leo in Rome. After St Leo had carefully examined Eutyches' teachings, he wrote an epistle to St Flavian, setting forth the Orthodox teaching of the person of Christ, and His two natures, and also counseling Flavian that, should Eutyches sincerely repent of his error, he should be received back with all good will. At the Council held in Ephesus in 449, which was presided over by Dioscorus, Patriarch of Alexandria (and which Saint Leo, in a letter to the holy Empress Pulcheria in 451, was the first to call "The Robber Council"), Dioscorus, having military might behind him, did not allow Saint Leo's epistle to Flavian to be read, although repeatedly asked to do so; even before the Robber Council was held, Dioscorus had uncanonically received the unrepentant Eutyches back into communion. Because Saint Leo had many cares in Rome owing to the wars of Attila the Hun and other barbarians, in 451 he sent four delegates to the Fourth Ecumenical Council, where 630 Fathers gathered in Chalcedon during the reign of Marcian, to condemn the teachings of Eutyches and those who supported him. Saint Leo's epistle to Flavian was read at the Fourth Council, and was confirmed by the Holy Fathers as the Orthodox teaching on the incarnate Person of our Lord; it is also called the "Tome of Leo." The Saint wrote many works in Latin; he reposed in 461.'(Great Horologion).   St Leo is remembered for saving Rome from conquest by Attila the Hun. When Attila drew near to Rome, preparing to pillage the city, St Leo went out to him in his episcopal vestments and enjoined him to turn back. For reasons unknown to worldly historians, the pitiless Attila with all his troops abandoned their attack and returned the way they had come.

Justin Hibbard continues our series on the 21 Ecumenical Councils by exploring the uprising against the Catholic Church in Europe known as the Protestant Reformation. But was it really a reformation, or was it a revolution? Who were the key players in this movement, and did the movement ultimately succeed in its goals?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 13: Lateran V and Trent - Fr Timothy Matkin - St Francis Dallas* 95 Theses - Martin Luther* Papal Encyclicals Online: Exsurge Domine - Condemning the Errors of Martin Luther - Pope Leo X - 1520* Papal Encyclicals Online: Decet Romanum Pontificem - Papal Bull of Excommunication of Martin Luther and his followers - Pope Leo X - 1521* Episode 56: Indulgences - The Most Misunderstood Catholic Doctrine* Episode 120: The Deuterocanonicals and Protestant Budget BiblesPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445) * Episode 170: The Fifth Lateran Council (1512-1517) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

He was of Persian origin, born in Syria. As a young man, he distinguished himself as a member of the court of the Emperor Theodosius the Younger. Seeing the vanity of the world's honors and pleasures, he became a monk in Constantinople; but when the people began to praise his holiness, he fled to Mount Oxeia near Chalcedon, which later became known as Auxentius' Mountain. There he built a small hut and lived in reclusion; but in time he was discovered by some shepherds, and the faithful began to come in increasing numbers for his teaching, blessing, prayers and healing. He performed countless miracles, but such was his humility that he always sought to avoid their being attributed to him. When he was asked to pray for someone's healing, he would try to refuse, saying "I too am a sinful man." But, when he was prevailed on by the pleas of the people, he would call on all of them to pray together for the healing; or he would remind them that God would give according to their faith; or he would say to the sick person "The Lord Jesus Christ heals you." When the Emperor Marcian summoned the Fourth Ecumenical Council to Chalcedon, he ordered that the hermit join the assembly of holy Fathers. Auxentius refused, saying that doctrinal teaching was the province of bishops, not monks. The Emperor's envoys took him by force. He was greeted with honor by the Emperor, and affirmed all the decisions of the Council.   He never returned to Mount Oxeia, but settled in an even wilder and more remote spot on Mount Skopa, which later came to be called Mount St Auxentius. His disciples built him a tiny wooden hut with one small window through which he could converse with his steady stream of visitors. He reposed in peace in 470. A great crowd gathered for his funeral, and his holy relics were taken into the care of a women's monastery whose spiritual Father he had been.   Mount St Auxentius soon became a center of hesychastic life, with seven monasteries.

Justin Hibbard continues our series on the 21 Ecumenical Church Councils by The Fifth Lateran Council. How did the Age of Discovery influence the Church? What were some of the major problems scandalizing the Catholic faith? And how did the Church's 18th ecumenical council prove to be too little too late?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 12: The Councils of Lyons II & Florence - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Fifth Lateran Council* Catholic Encyclopedia: The Fifth Lateran Council * Episode 112: Not all Popes are Saints* Showtime Series - The BorgiasPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Reaction and Response to "Why Roman Catholics Should Not Become Orthodox?"What if the hunger for stability isn't nostalgia, but a compass? Cloud of Witnesses discussion panel today is made up of John St John, James St Simon, Mario Andrew, and Jeremy Jeremiah.  The panel reacts to a pro-Catholic video that warns against becoming Orthodox and use it to surface the deeper questions: where does authority live, how does doctrine truly develop, and what keeps worship both beautiful and trustworthy?We react to a polemical Roman Catholic video urging Catholics not to convert to Eastern Orthodoxy and test its claims about apostolic unity, papal authority, doctrinal development, and universality. Along the way we share personal stories, weigh history against worship, and ask what sustains faith without constant change.• claims about Peter, Rome and Antioch• first among equals versus universal jurisdiction• councils as the arbiter of faith• slowness as protection against novelty• filioque and changes to the Creed• Marian dogmas and the limits of development• beauty and recognition in unchanging liturgy• ethnicity, national churches and real unity• pastoral gaps, weak catechesis and frustration• how to speak to Catholics considering OrthodoxyWe start with apostolic unity and the claim that Peter's office guarantees visible communion. From there, we trace how Orthodoxy understands primacy as “first among equals,” rooted in the shared authority of the apostles and the ecumenical councils. The conversation tests historical flashpoints—Peter in Antioch, Chalcedon weighing Leo's Tome, and moments when Rome's stance faltered—asking whether unity requires a single final arbiter or a conciliar process that takes time to mature. Rather than papering over differences, we probe them: is slow consensus a weakness, or a safeguard against novelty?Doctrinal development takes center stage as we compare clarifications in the West with what the East calls faithful continuity. We wrestle with the filioque's addition to the Creed, later Marian dogmas, and the principle that the symbol of faith should not be amended. Along the way, we get personal: stories of Catholics who feel adrift amid liturgical inconsistency, the draw of Orthodox worship that “feels” ancient because it is, and the complicated mix of ethnicity and universality that outsiders often misread. Beneath jurisdictions, we argue, stands a single sacramental life held together by councils, shared prayer, and a reluctance to innovate.If you've ever wondered why some Catholics look East, or how Orthodoxy claims to hold the line without a papal office, this conversation gives you history, theology, and lived experience in equal measure. Listen, reflect, and tell us where you stand—what convinces you most: authority, continuity, or the beauty that calls you home?Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

In continuation of our series on the 21 Ecumenical Councils, Justin Hibbard talks about the Council of Florence, which occurred in Basel, Ferrara, Florence, and Rome. What began as an attempt to thwart papal supremacy led to one of the most potentially significant councils in history as the Eastern Greek Church united with the Western Latin Church. Would that unity survive? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 12: The Councils of Lyons II & Florence - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Council of Florence* Catholic Encyclopedia: The Council of Florence* Ancient Faith Radio: Bishops-Part 42: The Council of Florence (Orthodox Source)* Laetentur Caeli* Episode 63: Not all Catholics are Roman Catholic* Shameless Popery: Why I'm not OrthodoxPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

What if the hardest trip the early church ever took was a journey to keep the gospel simple? We follow Paul and Barnabas to Jerusalem and sit in on the first major council as leaders wrestle with a high-stakes question: must Gentile believers adopt the law of Moses to be saved, or is grace through faith enough?We start with the power of words—how small errors can distort big truths—then move into Acts 15, where eyewitness faith meets real-life tension. You'll hear why the apostles left a thriving mission to defend gospel accuracy, how Peter's testimony about the Holy Spirit landing on Gentiles shattered old boundaries, and why the church refused to put a yoke on new believers that no one could carry. Along the way, we connect the dots to the Apostles' Creed and the great councils of Nicaea, Constantinople, and Chalcedon, showing how the church clarified Christ's divinity, humanity, and the Trinity without adding hurdles to salvation.The heartbeat here is freedom. Cultural freedom: you don't become a Jew to become a Christian. Spiritual freedom: the gospel is not advice to achieve but news to receive. We expose the subtle drift into “Jesus plus” legalism—whether rituals, performance, or spotless records—and we ground assurance where it belongs: in Christ's finished work. If you've ever felt crushed by the weight of measuring up, this conversation lifts the burden with the simple center of the faith: saved by grace through faith in Christ alone.Video available at: https://www.youtube.com/watch?v=70NzX3hPYLQ

A map of the diverse Eastern Churches still around today; the Orthodox and the unorthodox. Support us on Patreon for Member access to our special podcast series for in depth audio commentary on Holy Scripture.  Apply for Saint Paul's House of Formation Email us Music by Richard Proulx and the Cathedral Singers from Sublime Chant. Copyright GIA Publications  Word & Table Episode Index

Justin Hibbard continues our series on the 21 Ecumenical Council by examining the 16th Council - the Council of Constance, which met to solve the dilemma of three rival popes. How did the council solve the Great Western Schism, and how did it address some of the forerunners of Protestantism? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 11: The Council of Constance - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Council of Constance (1414-18)* Catholic Encyclopedia: The Council of ConstancePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Full Text of Readings The Saint of the day is Saint Basil the Great Saint Basil the Great's Story Saint Basil the Great was on his way to becoming a famous teacher when he decided to begin a religious life of gospel poverty. After studying various modes of religious life, he founded what was probably the first monastery in Asia Minor. He is to monks of the East what Saint Benedict is to the West, and Basil's principles influence Eastern monasticism today. He was ordained a priest, assisted the archbishop of Caesarea—now southeastern Turkey—and ultimately became archbishop himself, in spite of opposition from some of the bishops under him, probably because they foresaw coming reforms. Arianism, one of the most damaging heresies in the history of the Church which denied the divinity of Christ, was at its height. Emperor Valens persecuted orthodox believers, and put great pressure on Basil to remain silent and admit the heretics to communion. Basil remained firm, and Valens backed down. But trouble remained. When the great Saint Athanasius died, the mantle of defender of the faith against Arianism fell upon Basil. He strove mightily to unite and rally his fellow Catholics who were crushed by tyranny and torn by internal dissension. He was misunderstood, misrepresented, accused of heresy and ambition. Even appeals to the pope brought no response. “For my sins I seem to be unsuccessful in everything.” Saint Basil the Great was tireless in pastoral care. He preached twice a day to huge crowds, built a hospital that was called a wonder of the world—as a youth he had organized famine relief and worked in a soup kitchen himself—and fought the prostitution business. Basil was best known as an orator. Though not recognized greatly in his lifetime, his writings rightly place him among the great teachers of the Church. Seventy-two years after his death, the Council of Chalcedon described him as “the great Basil, minister of grace who has expounded the truth to the whole earth.” Reflection As the French say, “The more things change, the more they remain the same.” Basil faced the same problems as modern Christians. Sainthood meant trying to preserve the spirit of Christ in such perplexing and painful problems as reform, organization, fighting for the poor, maintaining balance and peace in misunderstanding.Saint of the Day, Copyright Franciscan Media

Justin Hibbard continues our series on the 21 Ecumenical by examining the history between the Councils of Vienne and Constance. Why did the papacy move from Rome to Avignon? Who were the seven French Popes that make up the Avignon Papacy? And how did the return of the papacy to Rome lead to the Great Western Schism where three men claimed to be the rightful Pope? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Nine Popes in Avignon* Catholic Answers: Was Avignon the Babylon of the West* Video: General Councils 11: The Council of Constance - Fr Timothy Matkin - St Francis Dallas* Unam Santam - Pope Boniface VIII* Video: The Palace of the Popes in AvignonPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Isaac Rushdoony looks back on growing up around Chalcedon where R.J. Rushdoony wasn't a distant icon—he was simply “grandpa,” fishing at the pond, smiling at family dinners, and worshiping on the family property. This grounded upbringing shaped his confidence that Chalcedon's mission will continue because of a shared vision, not a family name.

In this episode, we turn to the Council of Chalcedon (AD 451) and its four defining boundaries that shaped how the church speaks about Christ. Rather than explaining the mystery away, Chalcedon draws firm lines—protecting the truth that Jesus is fully God and fully man, one person, without confusion or division.

We take a trip back to the council of Chalcedon

In continuation of our series on the 21 Ecumenical Church Councils, Justin Hibbard uncovers one of the most controversial councils - the Council of Vienne (Vienne, France… not Vienna, Austria). How did this council become a puppet of the French Monarch, begin the Avignon Papacy, and result in the unjust dissolution of the Knights Templar?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The Council of Vienne - Papal Encyclicals Online* Second Council of Vienne - New Advent* Video: General Councils 10: Lyons I and Vienne - Fr Timothy Matkin - St Francis Dallas* Unam Santam - Pope Boniface VIII* The Types of Papal Documents and Weight of EachPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Sunday School class led by Rev. W. Reid Hankins at Trinity Presbyterian Church (OPC) on 12/14/2025 in Petaluma, CA. This week we continued to consider the Nicene Creed as revised in the First Council of Constantinople. The post Council of Chalcedon appeared first on Trinity Presbyterian Church North Bay (OPC).

It's the end of the Great Schism between the Western Catholic Church and the Eastern Orthodox Church! Well… sort of. Justin Hibbard continues our series on the Catholic Church's 14th ecumenical council - the Second council of Lyon, where Pope Gregory X tackled ending the Great Schism, the crusades, papal election reform, and a few other reforms. SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The Second Council of Lyons. - Papal Encyclicals Online* Second Council of Lyons - New Advent* Episode #114 - The History of Papal Elections* Episode #63 - Not All Catholics are Roman CatholicPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Justin Hibbard continues our series on the 21 Ecumenical Church Council by examining the 13th general council. How did an unruly emperor lead to this council and force it take take place in France? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* First Council of Lyons - 1245 - Papal Encyclicals Online* First Council of Lyons (1243) - New Advent* Video: General Councils 10: Lyons I and Vienne - Fr Timothy Matkin - St Francis Dallas* Episode #56 - Indulgences: the Most Misunderstood Catholic DoctrinePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

We explore the lasting impact of the Second Vatican Council and other ecumenical councils, including Ephesus, Chalcedon, Trent, and Vatican I. We examine why St. John Henry Newman is referred to as the “Father of Vatican II” and reflect on the legacy of St. John Paul II, 20 years after his death.

Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkoutThis is part three of our three-part series on the seven ecumenical councils, focusing on the philosophical commitments embedded in the final five councils from Ephesus to Nicaea II. We examine the Nestorian controversy and Cyril of Alexandria's defense of moderate realism, the doctrine of complex natures, and the distinction between common faculties and idiosyncratic use in the monothelite debate. The episode concludes with the monoenergist controversy's codification of the essence-energies distinction and the ontology of image and archetype in iconography.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 - Intro00:05:36 Dogma vs. Kerygma: Basil's Distinction 00:10:26 The Council of Ephesus: Nestorius vs. Cyril 00:14:56 Moderate Realism and Complex Natures00:23:18 Nestorius's Metaphysical Error00:30:14 Why Mary Is Theotokos00:45:02 The Monophysite Controversy After Ephesus00:49:19 The Council of Chalcedon 00:57:00 Common Nature, Idiosyncratic Use01:02:00 The Theandric Operations: John of Damascus's Analogy01:07:56 The Essence-Energies Distinction in the Councils 01:13:34 Against Calling It "Palamite" 01:19:09 Nicaea II and the Ontology of Images Other words for the algorithm… ecumenical councils, Christology, Chalcedon, Council of Ephesus, Nestorius, Cyril of Alexandria, moderate realism, complex natures, theotokos, patristics, church fathers, early Christian philosophy, Byzantine theology, Eastern Orthodox, Orthodox theology, hupóstasis, essence-energies distinction, Gregory Palamas, Cappadocian fathers, Basil of Caesarea, Gregory of Nyssa, John of Damascus, Maximus the Confessor, monothelite controversy, monoenergist controversy, monophysitism, Apollinarianism, hypostatic union, two natures one person, divine energies, theosis, deification, incarnation, Nicene Creed, Constantinople, Council of Chalcedon, hyalomorphism, Aristotle, Plato, realism, nominalism, universals, particular, form and matter, substance, accidents, common nature, Christian metaphysics, patristic theology, systematic theology, philosophical theology, philosophy of religion, Christian philosophy, Thomas Aquinas, scholasticism, medieval philosophy, ancient philosophy, Neoplatonism, divine simplicity, divine freedom, anthropology, theological anthropology, imago dei, image of God, iconography, Nicaea II, body and soul, will, free will, monothelitism, Apollinaris, Athanasius, homoousios, consubstantial, Trinity, divine nature, human nature, rational soul, theandric operations, dogma, kerygma, divine liturgy, anti-Chalcedonian, Council of Constantinople, moderate realist, extreme realism, archetypal ideas, common will, idiosyncratic use, Philippians 2, morphe, kenosis, inflamed blade analogy, David Bradshaw, essence and energies, Aristotle East and West, Gregory of Nazianzus, Chrysostom, ontology, metaphysics, formal properties, genera and species, specific difference

Justin Hibbard continues our series on the 21 Ecumenical Church Councils with an examination of the Catholic Church's 12th council - the Fourth Lateran Council. What made this different than the other three Lateran councils that occurred in rapid succession, and why is it considered the most influential council of the Middle Ages and one of the most impactful in Church history?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Fourth Lateran Council 1179 A.D. - Papal Encyclicals Online* Fourth Lateran Council - New Advent* Video: General Councils 9: Lateran 1-4 - Fr Timothy Matkin - St Francis Dallas* The Pillar Sunday School: Feast of the Dedication of the Lateran Basilica* Episode #58 - No Salvation Outside the ChurchPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Friends of the Rosary,Today, November 10, we honor Pope and Doctor of the Church St. Leo the Great (400-461), who vigorously defended the unity of the Church, and during whose pontificate the Council of Chalcedon (451) defined that Christ is one divine person with two natures, divine and human.In the reading of the Gospel (Luke 17:1-6), we listen to the Son of God talking to his disciples,“If your brother sins, rebuke him;and if he repents, forgive him.And if he wrongs you seven times in one dayand returns to you seven times saying, ‘I am sorry,'you should forgive him.”And the Apostles said to the Lord, “Increase our faith.”The Lord replied,“If you have faith the size of a mustard seed,you would say to this mulberry tree,‘Be uprooted and planted in the sea,' and it would obey you.”Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• November 10, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

What makes a true shepherd great? Strength in leadership, courage in the face of danger, and clarity in truth. Today, the Church celebrates Pope St. Leo the Great, whose faith shaped both the Church and the world during one of history's darkest times.When Attila the Hun and his brutal army advanced toward Rome, Pope Leo — a frail, elderly man — went out alone to meet him. History records that Attila turned away after the encounter, claiming to have seen two mighty figures standing beside the Pope — St. Peter and St. Paul — with an army of angels behind them. God Himself defended His Church through the courage and faith of His servant.Yet Pope Leo's greatest battle was not fought with swords, but with words. In an age of confusion, he boldly defended the truth about Christ's nature — fully God and fully man — against the rising heresies of his day. His Tome of Leo helped form the Council of Chalcedon's great declaration of faith: Christ is “one and the same Son... perfect in divinity and perfect in humanity.” The Fathers of the Council proclaimed, “Peter has spoken through Leo.”As Fr. Matthew reminds us, truth and mercy always go hand in hand. Pope Leo not only defended doctrine but lived charity — protecting the poor, reconciling enemies, and calling sinners to conversion. His courage calls us today to the same mission: to seek truth, forgive freely, and love without fear.May St. Leo the Great intercede for the Church today — that our shepherds may lead with the same faith, wisdom, and courage that once stopped an empire and safeguarded the Gospel for generations.Watch the full homily now on DivineMercyPlus.org or the free Divine Mercy Plus (DM+) app.#frmatt #marian #marians #marianfathers #marianhelpers #divinemercy #thedivinemercy #catholic #catholicism #romancatholic #romancatholicism #popleothegreat #faith #truth #courage #catholictiktok #forgiveness #churchhistory #heresy ★ Support this podcast ★

“Why is Mary Called Co-redemptrix?” In this episode of Why Aren’t You Catholic?, we discuss the process of converting to Catholicism, the importance of catechism for families, and how to engage with loved ones about faith. Join us for a thoughtful discussion on these essential aspects of Catholic belief. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:00 – I'm converting to Catholicism. How do I change the mindset of being a Christian to a Catholic? What is Catechism class and how do I get my kids involved? 13:24 – How is Mary Co-redemptrix? 16:25 – How is Mary sinless? 19:00 – I'm trying to convert my mom. What advice do you recommend in terms of topics that I should be bringing up with her? 23:44 – My wife and I are on our way to being Catholic. We are worried that the Church will fall into the ways of the world and embrace things of this world? 34:10 – How would you do an exegetical response to Romans 9? 40:20 – Is Santa Muerte Catholic 45:21 – How do you talk to a former Catholic who has been hurt by the church? 48:03 – My friend needs clarification on how the counsels of Ephesus and Chalcedon are not in conflict? 53:23 – If we don’t have the ability to choose what we believe, how could God judge us on that belief?

In this episode, we trace how one global faith became divided between East and West — from the councils of Nicaea, Chalcedon, and Constantinople to the final break in 1054 — and discover what it means to return to the unified, Spirit-led Church Jesus originally envisioned.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Last week, we ended with a coronation that changed history.In 800 A.D., Pope Leo III placed a crown on the head of Charlemagne, declaring him “Emperor of the Romans.” It was the rebirth of a Christian Rome — what we now call the Holy Roman Empire.It seemed like a moment of triumph for the Church, but it came with a cost.That act blurred the line between heaven and earth — between spiritual authority and political control. The pope gained protection. Charlemagne gained divine legitimacy. But the partnership that promised unity in the West sent shockwaves through the East.In Constantinople, Christian leaders looked on in disbelief. The Eastern emperor was already the rightful heir of Rome — so who gave a Western pope the right to crown another? It was more than a political power play; it was the outworking of deeper cracks that had been forming for centuries.So before we move forward to the Great Schism of 1054, we're going to back up — to the early councils of the Church, when East and West still sat at the same table.We'll see how questions about who Jesus is, who leads the Church, and how truth is defined began to pull believers in different directions long before anyone realized the family was breaking apart.From One Empire to Two WorldsWhen Emperor Constantine moved the capital of the Roman Empire to Constantinople in 330 A.D., the center of gravity in the Christian world began to shift. Rome was still revered as the old seat of power, but Constantinople — “New Rome” — quickly became the heart of a thriving, educated, and deeply spiritual East.In the West, life revolved around survival. As the empire crumbled under invasions and chaos, the Church became the glue that held society together. Latin was the common language, law and order were prized, and the bishop of Rome — later known as the pope — grew in influence as emperors disappeared. By the time Rome finally fell in 476 A.D., it was the Church, not the state, that provided leadership and stability.In the East, the story looked very different. The Byzantine Empire remained strong and sophisticated, speaking Greek, preserving classical learning, and weaving theology into every part of public life. The emperor saw himself not just as a ruler, but as a protector of the...

This week Dr. Jenkins shifts the discussion about the development of the claims of the medieval papacy to the important figure of Pope St. Leo I, the fifth-century pope remembered for his famous Tome that shaped the Christology of the Council of Chalcedon.

This week Dr. Jenkins shifts the discussion about the development of the claims of the medieval papacy to the important figure of Pope St. Leo I, the fifth-century pope remembered for his famous Tome that shaped the Christology of the Council of Chalcedon.

The Sabbath is more than a day of rest. It reminds us of God's completed work in creation and redemption while pointing to the victorious future in Christ. It lifts us above the mundane into a position of dominion and hope as it anchors both work and rest in God's larger purpose. Hosted by Martin Selbrede and Andrea Schwartz