Podcasts about chrysostom

In this second week of Lent I want to share with you a reflection on prayer by reflecting on a homily from St. Chrysostom.Send us a textSupport the show

John Chrysostom: The Golden-Mouthed Preacher and Controversial Church Father The provided text examines the life and legacy of Saint John Chrysostom, a prominent figure in early Christianity. It explores his early life and ascension to Archbishop of Constantinople, where his reforms and criticisms of wealth led to conflicts and eventual exile. The text highlights his theological contributions, particularly his literal-historical exegesis and social ethics. It also addresses the controversial aspect of his anti-Jewish rhetoric and the circumstances surrounding the Synod of the Oak. Ultimately, the text presents a complex portrait of Chrysostom, acknowledging both his profound impact on Christian thought and the problematic elements of his legacy. www.twinsbiblicalacademy.com  

Poet Christian Wiman said of today's guest: “She has a rare ear, a keen mind, and a vivid spirit. Like the faith that is her chief subject, her poems cut and console in equal measure.” What Wiman says about her poetry is true about her conversation, too.Today's episode features a chat with writer Kate Kilcup Marsh. Kate is a poet, priest's wife, and mother, and is working on a memoir. Her story is one of continual surprises with God, incuding a head over heels Eastern Orthodox conversion, followed by a call to enter the Anglican world. We talk about how Jesus finds us, how to be with kids in church, sobriety and asceticism, and what Eastern and Western Christians learn from each other. This is one woman's journey into the church, into a clergy marriage, into an Episcopal community and now motherhood — a dialogue delightful and instructive.Kate is a poet and essayist. She's also served as a Russian linguist for the U.S. Army, a janitor, a firefighter, an editor, a farm hand, and a factory worker, among other things. Kate's writing addresses matters of faith, addiction, motherhood, mental illness, work, gender, and prayer. Her yet-untitled memoir will be published by Eerdman's in 2026. You can keep up with her work and news on her websitekathleenkilcup.com. Now brush off your Chrysostom and your Augustine. We're going East and West on a journey of healing. We hope you enjoy the conversation.More about Kate and her writingSubscribe to the Living Church magazineJoin a Living Church conferenceGive to support this podcast

Dig, Lazarus, Dig! In this episode of Banned Books, we read St. John Chrysostom's sermon on the Rich Man and Lazarus — wealth, poverty, Satanic feasts, ivory beds, spiritual warriors, Chaldean comfort dogs, and the dangers of actors and perfume on this podcast episode. SHOW NOTES:  On Wealth and Poverty: St. John Chrysostom https://amzn.to/42HecoN  Taylorism https://en.wikipedia.org/wiki/Scientific_management Till We Have Faces - Symbolic World https://www.youtube.com/watch?v=XNIiViaCdYE  Midwest v. Everybody https://x.com/midwestern_ope/     More from 1517: Support 1517 Podcast Network: https://www.1517.org/donate-podcasts 1517 Podcasts: http://www.1517.org/podcasts 1517 on Youtube: https://www.youtube.com/channel/UChDdMiZJv8oYMJQQx2vHSzg 1517 Podcast Network on Apple Podcasts: https://podcasts.apple.com/us/channel/1517-podcast-network/id6442751370 1517 Events Schedule: https://www.1517.org/events 1517 Academy - Free Theological Education: https://academy.1517.org/   What's New from 1517: Bible in One Year with Chad Bird: https://www.1517.org/oneyear Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi: https://www.amazon.com/dp/1962654753?ref_=cm_sw_r_cp_ud_dp_FCNEEK60MVNVPCEGKBD8_5&starsLeft=1  Junk Drawer Jesus By Matt Popovits: https://shop.1517.org/products/9781956658484-junk-drawer-jesus   More from the hosts: Donovan Riley https://www.1517.org/contributors/donavon-riley  Christopher Gillespie https://www.1517.org/contributors/christopher-gillespie   MORE LINKS: Tin Foil Haloes https://t.me/bannedpastors Warrior Priest Gym & Podcast https://thewarriorpriestpodcast.wordpress.com   St John's Lutheran Church (Webster, MN) - FB Live Bible Study Group https://www.facebook.com/groups/356667039608511  Gillespie's Sermons and Catechesis: http://youtube.com/stjohnrandomlake  Gillespie Coffee https://gillespie.coffee   Gillespie Media https://gillespie.media     CONTACT and FOLLOW: Email mailto:BannedBooks@1517.org  Facebook https://www.facebook.com/BannedBooksPod/  Twitter https://twitter.com/bannedbooks1517   SUBSCRIBE: YouTube https://www.youtube.com/@BannedBooks Rumble https://rumble.com/c/c-1223313  Odysee https://odysee.com/@bannedbooks:5 Apple Podcasts https://podcasts.apple.com/us/podcast/banned-books/id1370993639  Spotify https://open.spotify.com/show/2ahA20sZMpBxg9vgiRVQba  Overcast https://overcast.fm/itunes1370993639/banned-books  TuneIn Radio https://tunein.com/podcasts/Religion--Spirituality-Podcasts/Banned-Books-p1216972/  iHeartRadio https://www.iheart.com/podcast/263-banned-books-29825974/ 

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home: John Chrysostom and Domestic Rituals in Fourth-Century Antioch (Penn State University Press, 2024), Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home's inhabitants. But as Leyerle shows, Chrysostom's lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular. New Books in Late Antiquity is presented by Ancient Jew Review Blake Leyerle is Professor of Early Christianity at the University of Notre Dame Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home: John Chrysostom and Domestic Rituals in Fourth-Century Antioch (Penn State University Press, 2024), Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home's inhabitants. But as Leyerle shows, Chrysostom's lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular. New Books in Late Antiquity is presented by Ancient Jew Review Blake Leyerle is Professor of Early Christianity at the University of Notre Dame Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Sts. Cyprian, Chrysostom, and Basil on the self-destructive vices of envy and jealousy. From "Half Hours With the Saints and Servants of God"

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home: John Chrysostom and Domestic Rituals in Fourth-Century Antioch (Penn State University Press, 2024), Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home's inhabitants. But as Leyerle shows, Chrysostom's lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular. New Books in Late Antiquity is presented by Ancient Jew Review Blake Leyerle is Professor of Early Christianity at the University of Notre Dame Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home: John Chrysostom and Domestic Rituals in Fourth-Century Antioch (Penn State University Press, 2024), Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home's inhabitants. But as Leyerle shows, Chrysostom's lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular. New Books in Late Antiquity is presented by Ancient Jew Review Blake Leyerle is Professor of Early Christianity at the University of Notre Dame Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home: John Chrysostom and Domestic Rituals in Fourth-Century Antioch (Penn State University Press, 2024), Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home's inhabitants. But as Leyerle shows, Chrysostom's lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular. New Books in Late Antiquity is presented by Ancient Jew Review Blake Leyerle is Professor of Early Christianity at the University of Notre Dame Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/spiritual-practice-and-mindfulness

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home: John Chrysostom and Domestic Rituals in Fourth-Century Antioch (Penn State University Press, 2024), Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home's inhabitants. But as Leyerle shows, Chrysostom's lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular. New Books in Late Antiquity is presented by Ancient Jew Review Blake Leyerle is Professor of Early Christianity at the University of Notre Dame Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Join Br. Chrysostom and Fr. David as they explore all things Divine Office. Dive into the history of this sacred tradition, discover the distinctive elements of the Abbey's Divine Office, and learn what goes into creating this unique liturgical practice. Listen now!

Fr. Daniel Sysoev (+2009) addresses the dynamics of men and women, husbands and wives, headcoverings, and the often misunderstood teachings of the Apostle Paul in 1 Corinthians 11. Fr. Daniel draws heavily on St. John Chrysostom and St. Theophan the Recluse in his analysis, offering timeless teachings for all Orthodox Christians. "...he is the image and glory of God; but woman is the glory of man." -St. Paul, 1 Cor 11:7Reading from _Women in the Church: Submission or Equality?_ by Fr. Daniel Sysoev, p. 10-31

This greatest of Christian orators is commemorated not only today, but as one of the Three Holy Hierarchs (with St Basil the Great and St Gregory the Theologian) on January 30.   He was born in Antioch to pious parents around 345. His mother was widowed at the age of twenty, and devoted herself to rearing her son in piety. He received his literary and oratorical training from the greatest pagan teachers of the day. Though an illustrious and profitable career as a secular orator was open to him, he chose instead to dedicate himself to God. He lived as a monk from 374 to 381, eventually dwelling as a hermit in a cave near Antioch. Here his extreme ascetic practices ruined his health, so that he was forced to return to Antioch, where he was ordained to the priesthood. In Antioch his astonishing gifts of preaching first showed themselves, earning him the epithet Chrysostomos, "Golden-mouth", by which he became universally known. His gifts became so far-famed that he was chosen to succeed St Nectarius as Patriarch of Constantinople. He was taken to Constantinople secretly (some say he was actually kidnapped) to avoid the opposition of the Antiochian people to losing their beloved preacher. He was made Patriarch of Constantinople in 398.   Archbishop John shone in his sermons as always, often censuring the corrupt morals and luxurious living of the nobility. For this he incurred the anger of the Empress Eudoxia, who had him exiled to Pontus in 403. The people protested by rioting, and the following night an earthquake shook the city, so frightening the Empress that she had Chrysostom called back. The reconciliation was short-lived. Saint John did not at all moderate the intensity of his sermons, and when the Empress had a silver statue of herself erected outside the Great Church in 403, accompanied by much revelry, the Patriarch spoke out against her, earning her unforgiving anger. In 404 he was exiled to Cucusus, near Armenia. When Pope Innocent of Rome interceded on his behalf, the imperial family only exiled him further, to a town called Pityus near the Caucasus. The journey was so difficult and his guards so cruel that the frail Archbishop gave up his soul to God before reaching his final place of exile, in 407. His last words were "Glory be to God for all things."   Saint John Chrysostom is the author of more written works than any other Church Father: his works include 1,447 recorded sermons, 240 epistles, and complete commentaries on Genesis, the Gospels of Matthew and John, the Acts of the Apostles, and all the Epistles of St Paul.   His repose was on September 14, but since that is the date of the Exaltation of the Cross, his commemoration has been transferred to this day.

In this episode of the Expositors Collective Podcast, Mike Neglia interviews Dr. Douglas D. Webster, professor of pastoral theology and preaching at Beeson Divinity School. Dr. Webster reflects on his personal journey into preaching, sharing his early experiences and the wisdom he gained from seasoned pastors. They discuss the prophetic and pastoral aspects of preaching, with Dr. Webster emphasizing the necessity of taking the Word of God seriously in every sermon. He shares insights into the different preaching styles, comparing "rock quarry" and "art gallery" approaches to communication. Dr. Webster also explores the unique challenges of preaching parables and the importance of understanding their Old Testament roots. They discuss the balance between engaging the audience and ensuring faithfulness to the text, highlighting the contrast between implicit and explicit communication in preaching. Personal preaching styles, the importance of manuscripting, and the role of self-denial in delivering effective messages are central themes throughout the conversation. Douglas D. Webster (Ph.D., University of St. Michael's College) is professor of pastoral theology and preaching at Beeson Divinity School, Samford University. He served as pastor of First Presbyterian Church of San Diego for fourteen years, as well as churches in New York City, Denver, and Toronto. His books include Follow the Lamb: A Pastoral Approach to The Revelation and Preaching Hebrews: The End of Religion and Faithfulness to the End.  Resources Mentioned: More Than a Sermon: https://blog.lexhampress.com/2024/05/09/more-than-a-sermon-an-interview-with-doug-webster/ The Parables: Jesus's Friendly Subversive Speech:  https://www.kregel.com/douglas-d-webster/the-parables/ Hope, Suffering and Glory - CGN's recent conference based on 1 Peter:  https://cgn.org/2024archives/ Beeson Divinity School: https://www.samford.edu/beeson-divinity/  Fellow Beeson Professor Gerald Bray's episode about learning preaching from Chrysostom: https://cgnmedia.org/podcast/expositors-collective/episode/pastoral-preaching-brevity-and-john-chrysostom-gerald-bray  For 30% off More than A Sermon, visit: www.LexhamPress.com/Expositors in the month of November for a 30% discount Support the Cause:  https://cgn.churchcenter.com/giving/to/expositors-collective For information about our upcoming training events visit ExpositorsCollective.com  The Expositors Collective podcast is part of the CGNMedia, Working together to proclaim the Gospel, make disciples, and plant churches. For more content like this, visit https://cgnmedia.org/ Join our private Facebook group to continue the conversation: https://www.facebook.com/groups/ExpositorsCollective

The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD). 549   (Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.)   THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows: Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: “Lo! I am with you always, even unto the end of the world,” which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: “The husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,” because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, “Many pastors have corrupted my vineyard, they have polluted my portion.” And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City. We believe…life of the world to come. Amen.535 We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Foes of the Spirit” (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αὐλῆς] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations. We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, “Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.” Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion. [After all had signed, the acclamations began (col. 576).]   The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema. Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images. Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols. Many years to the Emperors, etc., etc. 535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, “Filioque.” Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.) 536 Constantine Copronymus turned many monasteries into soldiers' barracks. In this he has been followed by other crowned enemies of Christ. Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530   The Definition of the Holy, Great, and Ecumenical Seventh Synod. 543   THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in Blachernæ, have decreed as follows. Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures (ὁμοιωμάτων) which draws down the spirit of man from the lofty adoration (λατρείας) of God to the low and material adoration (λατρείαν) of the creature, and that they, under divine guidance, might express their view on the subject. Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc. After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation—namely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ. Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depicted—that is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemy—the one in making an image of the Godhead, and the other by mingling the Godhead and manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for 544 undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity. Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter. If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular. Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter. Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: “God is a Spirit: and they that worship him must worship him in spirit and in truth;” and: “Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;” on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: “They changed the glory of the incorruptible God into an image made like to corruptible man,…and served the creature more than the Creator.” [Several other passages, even less to the point, are cited.]532 The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one inserted into the writings of Theodotus of Ancyra, a friend of St. Cyril's; to utterances—in no way striking—of Gregory of 545 Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533 Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters. Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers. If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema. If anyone does not confess that one of the Trinity was made flesh, let him be anathema. If anyone does not confess that the holy Virgin is truly the Mother of God, etc. If anyone does not confess one Christ both God and man, etc. If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc. If anyone does not confess two natures in Christ, etc. If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc. If anyone ventures to represent the divine image (χαρακτήρ) of the Word after the Incarnation with material colours, let him be anathema! If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema! If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.! If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.! If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (σχετική) union of the natures, etc. If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc. If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc. If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. If anyone denies the profit of the invocation of Saints, etc. If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc. If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods! [Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.] The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth. The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [μανσουρ, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534 In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.) Now four years old. These are Hefele's words. These are Hefele's words. These are not given in full but are sufficient to give the true gist.

This episode Dr. Jenkins grills Dr. Moritz about his long and winding road out of the Lehigh Valley, to Calvin College, than to Berkeley, all the while inquiring about Orthodoxy, only to find that his path to Orthodoxy led him back to the Lehigh Valley both to Orthodoxy and Chrysostom Academy. Orthodoxy and Education Conference: Orthodoxy and Education: https://tinyurl.com/OrthodoxEducation

Memorial of Saint John Chrysostom, Bishop and Doctor of the ChurchMark 4:1-10, 13-20"Some seed fell among thorns,and the thorns grew up and choked itand it produced no grain.And some seed fell on rich soil and produced fruit.It came up and grew and yielded thirty, sixty, and a hundredfold."He added, "Whoever has ears to hear ought to hear."

On this episode of FACTS, Stephen will explore the practice of early Christians signing themselves with the sign of the cross. He will explore statements from Tertullian, Basil, Chrysostom, Athenasius, and others. He will also seek to remove the stigma that this practice is inherently Roman Catholic. If you're interested in partnering with FACTS and would like to be a part of the bi-monthly newsletters, here's the link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7

We Have Not Known Thee, Hymn Tune is "St. Chrysostom"

Send us a Text Message.Welcome back to the podcast! In this episode, we delve into a vital conversation about Catholic parenting and what it means to raise a truly rich Catholic family. A recent question from my daughter—"Dad, do people who have no faith have a harder life?"—prompted us to deeply reflect on the wisdom of St. John Chrysostom and its relevance to our roles as Catholic parents.Watch video podcast Throughout this episode, we share personal family experiences that have influenced our approach to Catholic parenting. We discuss the significant decision to scale back on career commitments to prioritize family, the importance of building a strong Catholic community, and how spiritual growth has become central in our lives.We also address the challenges Catholic parents face today, particularly the struggle to balance career demands with the need for solid faith formation for their children. Whether you're contemplating a move to a more faith-centered community or seeking ways to create one in your current environment, the takeaway is clear: the salvation of our children is more important than any career or worldly success.Join us as we explore how to raise Catholic families rooted in wisdom, guided by the teachings of St. John Chrysostom. Let's journey together toward nurturing spiritually rich lives for our children.Key Takeaways:The importance of detachment from worldly riches.How Catholic parenting focuses on guiding children toward God's will.The critical role of community in supporting Catholic families.Timeless wisdom from St. John Chrysostom on raising children in the faith.Support our work here: Ken and Janelle's Website#CatholicFamily #CatholicParenting #CatholicParents #RaisingCatholicChildren #StJohnChrysostom #FaithFormation #CatholicCommunity #CatholicLifeSupport the Show.Support this show and get all future episodes by email atwww.kenandjanelle.com

Topics: Sermons, Preaching, Romans 10:14-15, How Will They Call on Him In Whom They've Not Believed, In Whom They've Never Heard About, How Will they Hear Without Preaching, How Beautiful Are the Feet of Those Who Preach the Gospel, Pastor Preaching Sermon, Pastor Isn't in Romans, Gatherings Isn't in Romans, Preach Means to Speak, Romans 10 Is About Unbelieving Jews, Needed to Hear About Jesus, Someone Giving Sermons Because It Says Preach, What Does Preach Mean If Not Sermon, To Speak, Not One Time Do We See Pastors Preach in the Bible Nor Give a Sermon, The Word Sermon Not in the Bible, Sermon on the Mount, Sermons Common Because of Tsunami-Like Force of Man-Made Tradition, Jesus and Paul Warned Against Tradition of Men, Only Follow Traditions From Us, 2 Thessalonians 2:15, Following Tradition of Church Fathers and Reformers, Can't Know Anything About God Without Sermon, Remove Sermons and Church Is a Bunch Singing and Money Collecting, Even All the Chairs are Pointed Toward the Man Giving Oration, Error Practiced for Half a Millennium, “Best Part” of Church Service, Subjective Monologue Which Inspires or Scares, Sermons Why Most Christians Go to Church, People Think Sermons Are What The Sinners Need to Hear to Get Straightened Out, What If Sermons Never Mentions the Gospel, Judge Church Service by How Sermon Went, Sermon Was Great, Sermon Convicted Me Of My Sin, Sermon Wasn't For Me, Didn't Get Anything Out of the Sermon, Can't Know Anything About God Without Hearing Weekly Monologue, Preaching and Teaching in Bible but Not Sermons, Preaching and Teaching Always About Jesus and the Gospel, Women and Donkeys Speak More than Pastors in Scripture, Men and Women Preach, Early Church Fathers and Reformers Said Women Must Shut Up and are not Valuable, Preaching in Bible Always Addressing Circumstances, Interjection Was Always Involved, Jesus Never Gave Sermons but Preached Informally, Apostles Preached in Acts but Was Sporadic and Never Called Sermon, They Didn't Preach Sermons at the Temple but Evangelized the Unbelieving Jews, Apostles Invited to Speak but Interjection Happened not a Sermon, Interactions Responses and Dialogue, Dialogical not Monological, 2 Timothy 4:2, Preach the Word, Timothy Not Pastor Preaching Sermons From His Bible at Church, Everyday Life Not Gatherings, Timothy Not Pastor but Evangelist, 2 Timothy 4:5, Imma Preach the Word While Holding Bible, The Word Wasn't the Bible, Logon, That Which is Said, What Was Said was the Gospel, Always Be Ready to Speak about Jesus to Jews and Greeks, In Season and Out of Season, Preach the Word as a Sermon Began With Reformers, Sermons Have No Biblical Foundation, Began Hundred of Years Before Jesus, Became Common in 2nd Century, Solidified by the Fourth With Constantine, Greek Thing Not Christian Thing, Greek Philosophers Named Sophists, Orations for Pay and Prestige, Eloquent Monologues, Sophists Were Seen the same as Movie Stars Entertainers and Athletes, Sermons Gave Them Fame and Fortune, They'd Wear Special Clothing to Stand Out, Sophists Had Celebrity Status, Give Sermons and Certain Time and Place for Pay, Sermons About Emotionalism and Eloquence, Sophists Immortalized Through Statues, Applauding Began With Sophists, This Style Known as Homiletics, Where We Get the Homily From, Many Early Church Fathers Were Sophists, Cyprian of Carthage Augustine and Chrysostom, Sermon Means Deceitful Argument, Sophist Where We Get the Word Sophisticated, The Early Church Never Gave Sermons, Speaking Was Always Conversational, 1 Corinthians 11-14 Explains Our Gatherings, Sermon Set Aside for Eucharist, Martin Luther Brought Sermons BackSupport the Show.Sign up for Matt's free daily devotional! https://mattmcmillen.com/newsletter

2 THESSALONIANS What is the key to resisting the deceptions of the Antichrist and what are the limitations of Sola Scriptura when it comes to this? Steve recounts how he discovered the significance of Church Tradition through the writings of early church father Saint John Chrysostom. Chrysostom's teachings emphasize that the unwritten traditions of the Church hold the same authority as the written Scriptures. These homilies challenged Steve's previously-held belief in Sola Scriptura. Steve also explores the limitations of Sola Scriptura and highlights the practical importance of including all of the books of the Bible. ----- We appreciate your interest in learning about biblical prophecy! Video format of the Luke21 podcast is available on YouTube @luke21prophecy. If you're a YouTube user, we invite you to subscribe to our channel @luke21prophecy and share with your friends & family. This podcast remains possible due to the support of our listeners and their word of mouth. Follow us on Instagram: https://www.instagram.com/luke21prophecy/ Like us on Facebook: https://www.facebook.com/Luke21Radio/ For exclusive content and additional resources on biblical prophecy, visit https://luke21.com/  Bible translations Steve recommends: RSV-CE – Revised Standard Version, Catholic Edition ESV – English Standard Version, if you don't want to use a Catholic bible

Dr. Tom Curran interviews Fr. Chrysostom Mijinke, O.P., Assistant Director of the Newman Center at University of Washington. Fr. Chrysostom testifies to the work of the Holy Spirit, through Encounter School of Ministry Seattle Campus.

G’day and welcome to Partakers and our series Church Moves Ahead, where we look together at the history of the early church, and in particular its persecution. We are taking brief excerpts from an ancient book, Foxes Book of Martyrs. ~ This excerpt is from Chapter 2 - The Ten Primitive Persecutions - The Seventh Persecution, Under Decius, A.D. 249 ~ This was occasioned partly by the hatred he bore to his predecessor Philip, who was deemed a Christian and was partly by his jealousy concerning the amazing increase of Christianity; for the heathen temples began to be forsaken, and the Christian churches thronged. ~ These reasons stimulated Decius to attempt the very extirpation of the name of Christian; and it was unfortunate for the Gospel, that many errors had, about this time, crept into the Church: the Christians were at variance with each other; self-interest divided those whom social love ought to have united; and the virulence of pride occasioned a variety of factions. ~ The heathens in general were ambitious to enforce the imperial decrees upon this occasion, and looked upon the murder of a Christian as a merit to themselves. The martyrs, upon this occasion, were innumerable; but the principal we shall give some account of. ~ Fabian, the bishop of Rome, was the first person of eminence who felt the severity of this persecution. The deceased emperor, Philip, had, on account of his integrity, committed his treasure to the care of this good man. But Decius, not finding as much as his avarice made him expect, determined to wreak his vengeance on the good prelate. He was accordingly seized; and on January 20, A.D. 250, he suffered decapitation. ~ Julian, a native of Cilicia, as we are informed by St. Chrysostom, was seized upon for being a Christian. He was put into a leather bag, together with a number of serpents and scorpions, and in that condition thrown into the sea. ~ Right mouse click or tap here to save this Podcast as a MP3.

Forerunners of the Faith Lesson 6

Matthew 18 begins with this question. Although it seems proud, Chrysostom explains that there is something commendable about the argument. Chapter 18 is noteworthy because it contains the teachings of the Lord regarding relationships and conflicts within the Church.

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

By the Cross, we know the gravity of sin and the greatness of God's love for us. J. Chrysostom

Saturday, 13 April 2024   Then Agrippa said to Paul, “You almost persuade me to become a Christian.” Acts 26:28   A literal reading is much sparser in content, “And Agrippa to Paul: ‘In a little, you persuade me to become a Christian!'” (CG).   Paul just asked Agrippa if he believed the prophets. He then immediately answered his own question, acknowledging that the king did. With that, a response comes from the king, “And Agrippa to Paul: ‘In a little, you persuade me to become a Christian!'”   Agrippa's response shows full well that he was aware of the entire situation, exactly as Paul had said. He uses the term “Christian.” So far, it has only been used once, in Acts 11:26, concerning the believers in Antioch, where the term was first used.   That term, however, had obviously become well known enough to become common, even by the king himself. It is believed by some that the term “Christian” is used in a negative sense and only later would it come into a positive one. It is assumed by some scholars that in each of the three times it is used in the Bible, it is stated as a term of derision. It is last used in 1 Peter 4:16.    Regardless of this, though, this is one of the highly debated verses in the Book of Acts. The words are difficult for even the greatest Greek scholars to be adamant about. The KJV inserts a presupposition and says, “...almost you persuade me.” Other versions say, “Do you think in such a short time you can persuade me...?” or “In brief, you are doing your best to persuade me...” One paraphrase says, “...you are making short work of my conversion: you are persuading me to become a Christian as suddenly as you yourself did;” Another scholar, considering the negative connotation of the word “Christian,” paraphrases this, “Thou wilt soon have me one of that despised sect.”   The Pulpit Commentary gives more ideas with these words – “Another difference of opinion is whether the words of Agrippa are to be taken ironically, or sarcastically, or jestingly, or whether they are to be taken seriously, as the words of a man shaken in his convictions and seriously impressed by what he had heard. The whole turn of the narrative seems to favor the latter view. Another view, started by Chrysostom, is that Agrippa used the words in one sense, and St. Paul (mistakenly or advisedly) took them in another.”   Finally, another scholar finds the intent to be, “By your appeal to the prophets you press me hard; you have got me into a corner. I am in a στενοχωρία, a narrow room; ‘I hardly know how to get out of it.'”   Reading all of these and considering each doesn't get us any closer to knowing exactly what he meant. This includes adding in Paul's coming response. Normally, it would show exactly what Agrippa was thinking, but as the Pulpit Commentary said, Paul may have simply ignored the response and restated it in order to continue to impress upon him the surety of his own convictions.   I have given the most literal translation and inserted an exclamation point. This could then be the king's note of surprised rebuke, a highly dubious sense of questioning, or even an adamant confirmation that he could actually be swayed by Paul. An exclamation point allows for any of these options and more, just as the brevity of the wording does.   Life application: The Bible shows quite clearly that when the gospel is preached and the word is believed, salvation occurs. This is evidenced in Acts 10 at the conversion of Cornelius and those with him. It is also implied in Paul's words in the following verses –   The gospel: “For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures.” 1 Corinthians 15:3, 4   A response of faith: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14   We have no idea what Agrippa's heart accepted. If he believed with his words being a confirmation of that belief, then he was saved. If the record of his life after this is one of never living the way he should, that does not negate that he was saved, and that God sealed him with a guarantee of that salvation.   That is true for every person attending the court at that time. It is God who reads the heart of man. It is God who accepts the faith of a person. And it is God, who cannot err, who seals that person with the seal of the Holy Spirit. If you are fighting against the doctrine of eternal salvation, you are fighting against God's decision, which He alone has the right to make.   Don't fight against God. Straighten out your doctrine to align with His word and His will.   Lord God, how faithful You are to Your unfaithful people. May we be sound in our thinking and reasonable in our theology. What You determine is an eternal decree. Help us to understand this and accept it. Your faithfulness is in no way negated by our unfaithfulness. You are the great and covenant-keeping Lord our God. Hallelujah and Amen!  

Baptism and Chrysostom The Second Sunday of Easter Sunday, April 7, 2024 The Reverend Andrew DeFusco, Rector Church of the Redeemer, Nashville TN www.Redeemer-Nashville.net

Hello, and welcome to episode 76 of the Giants of the Faith podcast. This is the podcast where we look at the lives of Christians from history and examine the impact that they have had for the Kingdom of Christ. I'm your host, Robert Daniels, and in today's episode we're focused on one of the Church Fathers, John Chrysostom.RESOURCESOrthodox Christianity: https://orthochristian.com/43102.htmlGot Questions: https://www.gotquestions.org/John-Chrysostom.htmlChristian History Institute: https://christianhistoryinstitute.org/magazine/article/john-chrysostom-did-you-know

In this episode of EMJ Live, Dr. Jones discusses Candis Owens, Daily Wire, Holy Week and Good Friday. Dr. E. Michael Jones is a prolific Catholic writer, lecturer, journalist, and Editor of Culture Wars Magazine who seeks to defend traditional Catholic teachings and values from those seeking to undermine them. ——— NOW AVAILABLE! The Holocaust Narrative: https://www.fidelitypress.org/the-holocaust-narrative Dr. Jones Books: fidelitypress.org/ Subscribe to Culture Wars Magazine: culturewars.com Donate: culturewars.com/donate Follow: https://culturewars.com/links

Topics: Church Practices, Question Everything, Socrates, Socratic Method, Dialectic, Corrupting the Youth, John 7:19, Moses Gave the Law, None of You Keep the Law, Why Do You Want to K**l Me, Tradition of Men, Mark 7:9, Colossians 2:8, Gathering on Sunday, Building Called Church, Hebrews 10:25, “Church” Isn't in Hebrews, Synagogues and Temple, No Pastor or Priest Preaching, Place of Animal Sacrifices, Remember the Sabbath, Sabbath on Saturday, Acts 20:7, Gathered on the First Day, This Was One Individual Meeting, Not a Description of Weekly Church Gathering, Constantine Began Sunday Worship, Worshiped Sun God, One Person in Charge, Matthew 20:26, It Will Not be Like this Among You, You Will Not Lord Over One Another, Gatherings Described in 1 Corinthians 11-14, Group Participation Encouraged, Everyone Gets Chance to Share, No Pastor Ever Listed as “In Charge”, Elders and Deacons Not In Charge, Reformation Put Pastors in Charge, Martin Luther, John Calvin, Elder is Mature in Any Faith, One Body With Many Members, Hebrews 13:17, Obey Your Leaders, Pastor Not in Hebrews, Leading them Away from Temple Work, Obedience of Faith, Formal Education, Preaching, Requirement for Formal Education in the Bible, 1 Corinthians 1:27, God Chose the Foolish, John 5:39, You Search the Scriptures, Did Not Choose Formally Educated According to the Law, Did Not Choose Priests, Choose Fisherman and Tax Collectors, Formal Education Began in 16th Century, Preach Means to Speak, Women and and Donkey Spoke More about God Than Anyone Named Pastor, Sermons, Sermon Not in Bible, Sermon on the Mount, Sermons Began Before Jesus, Sophists, Sophisticated, Philosophers, One-Man Monologues for Pay and Prestige, Early Church Was Greek, Clement of Alexandria, Sermons Bad Thing, Augustine and Chrysostom, Sophists Turned Christians, Eucharist Replaced Sermons, Greek Rhetoric, Deceitful Arguments, Constantine Loved Sermons, Pastor Never Gives Sermons, What's Biblical is Everyone is Encouraged to Share, Tithing, How Many Times Are Believers Commanded to Tithe, How Many Times is Tithing in the Epistles, 2 Corinthians 9:7, Give Freely From the Heart, Not Under Pressure, Not Under Compulsion, Tithing Was Part of the Law, 23.3%, Not Money, Crops Produce Grain Spices Cattle, Tithing is a Curse, Galatians 3:10, Rely on Tithe is Relying on Curse, How Do You Keep the Lights On, Let Your Requests be Made Known, Trust God, Give-to-Get, Rely on God's Grace Working Through the BodySupport the showSign up for Matt's free daily devotional! https://mattmcmillen.com/newsletter

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

Fr. Anthony Amato is the Pastor of St. Peter's Parish in Clifton Springs, New York. He was ordained as a priest in June of 2017 by Bishop Salvatore Matano of the Diocese of Rochester, New York.     In Today's Show Why were the Apocrypha taken out of protestant Bibles? If you have the time, could you explain why each of the seven specific chapters were taken out? Where can I find specific instructions for the laity on when to stand, sit, kneel, genuflect, and make the sign of the cross? Can a Priest celebrate the Holy Sacrifice of the Mass in a state of mortal sin? I belong to the Old-style Church of the True Orthodox Christians of Greece (the Synod of Chrysostom), but as far as I understand, even among the new-style Orthodox Churches it is considered schismatic. Can I convert to Catholicism in the same way as Orthodox New Churches that are recognized by the Roman Catholic Church do, and will I have any different status from believers who have converted to Catholicism? Is serving as an administrator strictly reserved to the priest, or can those duties be split between the priest and a layperson? I've heard that there's "nothing new under the sun." I'm of the firm belief that all the issues society is facing are reincarnations of early heresies already condemned by the Church. What are your thoughts? I was at Mass and a host dropped on the floor. What to do in that situation? And, how can I respectfully speak with the priest about this? I'm in the middle of a cross-country move and I wanted to know if it's permissible for me to be working on something like that on a Sunday? When it comes to Jesus' resurrection, we have a lot of testimony from His disciples about what happened, but do we have anything more in the way of scientific evidence? The only thing I can think of is the Shroud of Turin, which we can't be certain is the actual shroud of Jesus. What are your thoughts on the shroud?   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!

Hidden in the stillness of southern California's desert mountains, St. Michael's Abbey goes about a timeless and supernatural mission: the common worship of God. The Abbot Circle Podcast is an extension of the Norbertine mission to bring Christ into a world that too often rejects Him.Our content is available to friends, family, loved ones, and all those in need of an encounter with the staggering beauty of the Gospel and the relentless love of Christ. For access to all digital content, please visit theabbotscircle.com/lp/gs/pod

In this episode of the Biblical Anarchy podcast, Jacob sits down to talk with Gregory Baus, one of the hosts of the Reformed Libertarians Podcast. The focus was on the confessionally Reformed "political resistance" or prescriptive-office view of Romans 13 (although the interpretation and its logical argumentation doesn't exclusively depend upon being confessionally reformed). The discussion delved into the biblical interpretation regarding civil governance ordained by God, diverging from the prevalent providential view often associated with the state's role. The episode referenced crucial articles and discussions, including a Reformed Libertarians article available. It explored the writings of early church fathers like Tertullian and Chrysostom, providing insights into the prescriptive nature of the higher powers ordained by God. The prescriptive-office view emphasizes the delineation between God's providential ordination and a required task within an office. It highlighted the task of civil governance specified in verses 3 and 4 of Romans 13: being a force against wrongdoing while not being a terror to good works. The discussion addressed objections regarding God's sovereignty, the nature of rulers, taxation, and the prescription of punishment within the context of civil crimes versus broader sin, and more. The prescriptive or non-statist interpretation is multi-faceted, and considers the evolution of covenants and the limitations of applying Old Testament concepts to contemporary governance. The conversation challenged traditional perspectives, examining the compatibility of just civil authority with Christian principles, contrasted with the historical norms and inherent nature of the State (beyond the confines of a specific historical empire). This thought-provoking episode challenges conventional interpretations of Romans 13, offering a fresh perspective on the relationship between civil governance and biblical principles.   00:00 Start 00:31 Introduction 03:44 Summary of the view A prescriptive, not providential, ordination concerning an office, so submission is with respect to the administration of civil justice (and resistance to unjust rulers and unjust laws is not forbidden) 10:29 First Objection Doesn't Romans 13 require us to submit to the state (or other de facto rulers) because God uses evil to punish sin and accomplish His plans? No, this confuses general providence and/or 'natural' consequences for God's special symbolic (and temporary) old covenant arrangement. Now that Christ has accomplished salvation and established the new covenant, the only judgment will be the coming Final Judgment at Christ's return. 24:17 Second Objection Doesn't the fact that the word "rulers" is used mean that Romans 13 is referring to ALL those who claim or wield coercive power, including the state? No, it is using "rulers" and other terms to refer exclusively to legitimate civil rulers in their actually administering civil justice. 33:04 Follow-up Doesn't Romans 13 simply describe rulers rather than prescribe what counts as a ruler? No, similar to other passages, such as Hebrews 13:17, there is an imperative to submit to those that fit a description, and what is described entails a prescribed office that God ordains. 41:20 Third Objection Doesn't Romans 13 require us to pay taxes, so how could it not be speaking about the state? No, Scripture never requires simply paying taxes. We are only required to pay whatever we actually owe. Jesus, likewise, only says that Caesar's own property belongs to Caesar and should be given to him. There are legitimate examples of "tribute" and "custom" that are not state taxes. 49:33 Fourth Objection Isn't this view bringing in an ideology alien to the text and improperly reading Romans 13 in reverse by imposing a prescription from later verses onto earlier verses that are speaking of providence if taken on their own terms? No, this view is also supported by those who disagree with our political views, and is distinct from libertarianism and anarchism. The view also accounts for the flow of thought, the textual context, and its meaning in relation to other teaching in Scripture. Additionally, the idea that submission is required on the basis of providence is nonsensical. 1:04:37 Fifth Objection Isn't this view of Romans 13 susceptible to theonomy, and how is the evil referred to restricted to civil wrong-doing and not also inclusive of sin (or of sins penalized in the Mosaic law)? No, we can agree with establishmentarians and theocrats, etc, on the prescriptive-office view of Romans 13 without condoning their error about civil penalizing non-aggressive immorality in the new covenant era. The lex talionis in Genesis 9 provides the God-given civil justice principle of proportionality, properly understood in terms of the non-aggression principle, for civil governance outside the now obsolete old covenant. 1:14:16 Sixth Objection Romans 13 can't be talking about libertarian anarchism, so how could it not be referring to the Roman Empire? This view of the passage is not about political theory (although we go on to argue that our political theory is consistent with the passage and the rest of Scripture). Paul is explaining in light of the previous chapter that just civil governance is legitimate and part of God's normative design for societal life, and compatible with Christianity. But the Roman Empire is not the reference because it doesn't fit the prescriptive ordination described, and Paul is also speaking to Christians when and where the Roman Empire doesn't exist. 1:23:55 Outro Referenced Links: Gregory Baus links: https://linktr.ee/gregorybaus Baus on Previous BAP episodes: About Romans 13: https://youtube.com/watch?v=dLeYgn7-hik Conquest of Canaan: https://youtube.com/watch?v=t3KFqcQlPuA Sphere Sovereignty:

This greatest of Christian orators is commemorated not only today, but as one of the Three Holy Hierarchs (with St Basil the Great and St Gregory the Theologian) on January 30.   He was born in Antioch to pious parents around 345. His mother was widowed at the age of twenty, and devoted herself to rearing her son in piety. He received his literary and oratorical training from the greatest pagan teachers of the day. Though an illustrious and profitable career as a secular orator was open to him, he chose instead to dedicate himself to God. He lived as a monk from 374 to 381, eventually dwelling as a hermit in a cave near Antioch. Here his extreme ascetic practices ruined his health, so that he was forced to return to Antioch, where he was ordained to the priesthood. In Antioch his astonishing gifts of preaching first showed themselves, earning him the epithet Chrysostomos, "Golden-mouth", by which he became universally known. His gifts became so far-famed that he was chosen to succeed St Nectarius as Patriarch of Constantinople. He was taken to Constantinople secretly (some say he was actually kidnapped) to avoid the opposition of the Antiochian people to losing their beloved preacher. He was made Patriarch of Constantinople in 398.   Archbishop John shone in his sermons as always, often censuring the corrupt morals and luxurious living of the nobility. For this he incurred the anger of the Empress Eudoxia, who had him exiled to Pontus in 403. The people protested by rioting, and the following night an earthquake shook the city, so frightening the Empress that she had Chrysostom called back. The reconciliation was short-lived. Saint John did not at all moderate the intensity of his sermons, and when the Empress had a silver statue of herself erected outside the Great Church in 403, accompanied by much revelry, the Patriarch spoke out against her, earning her unforgiving anger. In 404 he was exiled to Cucusus, near Armenia. When Pope Innocent of Rome interceded on his behalf, the imperial family only exiled him further, to a town called Pityus near the Caucasus. The journey was so difficult and his guards so cruel that the frail Archbishop gave up his soul to God before reaching his final place of exile, in 407. His last words were "Glory be to God for all things."   Saint John Chrysostom is the author of more written works than any other Church Father: his works include 1,447 recorded sermons, 240 epistles, and complete commentaries on Genesis, the Gospels of Matthew and John, the Acts of the Apostles, and all the Epistles of St Paul.   His repose was on September 14, but since that is the date of the Exaltation of the Cross, his commemoration has been transferred to this day.

Other than discussing some upcoming events -such as the debate in Pennsylvania-, we took some time to listen to some voices from the past -Chrysostom, Jerome- and think about how things have changed. We also took some time to consider the definition of biblicism in the current controversy.