Podcasts about church council

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

President emeritus, Dr. Gary Anderson joins host Steve Anderson for a look at the unique ways in which BMM stands apart as a modern organization; from unalterable Articles of Faith, to its governance structure, to its origin as a modern church council which has continuously met for 104 years. You will be surprised, encouraged, and blessed by this episode. BUY your copy of The Reward Unseen HEREhttps://resources.bmm.org/

In this episode about being a part of the beloved community of God, Julia hosts a conversation about how current events are impacting our New American sisters and brothers. About a quarter of Vineyard Columbus is foreign born, so this is a very personal conversation for many! And Julia's mother was born in a DP camp after WW2 and entered the US as a refugee when she was a child, so it's personal for her too. It's also personal for our guests: Dr Seleshi Asfaw is President and CEO of ETSS, an immigration and refugee organization here in Columbus. Flo Gimei is on the board of ETSS, she herself came to the US decades ago, and she's a long time member of Vineyard Columbus.Listen in to not only hear some personal stories, but also to learn more about some of the challenges that New Americans are facing right now. Please check out our show notes for more resources and ways to serve, and if you do know someone needing practical helps like Know Your Rights materials, please feel free to point folks to vineyardcolumbus.org/immigration... where we've also posted a longer explanation of our Theology, Posture, and Pastoral Practices regarding immigration, immigrants, and refugees. And if you're someone who wants to help, volunteer, or who is able to volunteer to do some much needed translation work for us, please reach out to podcast@vineyardcolumbus.org and we'll point you in the right direction.Dr. Seleshi Ayalew Asfaw, currently the President & CEO of ETSS, has an extensive and distinguished background in the medical and public health fields. He earned his Doctor of Medicine from Addis Ababa University in Ethiopia, followed by a master's in public health Methodology, Education, and Behavioral Sciences from the Public Health School in Brussels, Belgium. He has been a driving force behind the design and implementation of ETSS Adult and Youth refugee programs, reflecting his deep understanding of the challenges and opportunities facing new immigrants. His passion for aiding their transition to life in the United States is evident in his work.Flo Gimei is a dedicated wife of over 25 years and a proud mother of 2 adult children. She is a Technology Executive Director in the financial industry and has served on the ETSS board for 3 years. She has been a member of Vineyard Columbus for 20+ years where she has actively served as a small group leader for over 15 years, a leader of the International Women's Breakfast, and she has also served as a member of the Church Council.https://www.crisohio.orgvineyardcolumbus.org/immigration

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

This week Church Council member Dave Santos concludes our series on Faith and Politics.

Acts 15:6-21 – First Church Council

A church council decided not to impose Jewish customs on non-Jews so that it would not be hard for non-Jews who were turning to God. This week's episode is a selection from Tim Harner's book Lighting the World. Find more at https://timharner.com

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

Ask God to help you spread the truth of Salvation, that it comes as a gift from God through faith and not through anything we do ourselves to attain it. SUBSCRIBE to our sister podcasts:Your Daily Prayer: https://www.lifeaudio.com/your-daily-prayer/Your Daily Bible Verse: https://www.lifeaudio.com/your-daily-bible-verse/ Full Transcript Below Remembering Reformation Day  (700 words)  by Lynette Kittle “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God”-- Ephesians 2:8 Some may wonder what Reformation Day is all about and why it is considered such a big deal in Church history. Commemorated on the same day as Halloween, why should we as Christians take time to remember it?  Who's Behind the Reformation? Born November 10, 1483, in Eisleben, Germany, Martin Luther grew up to be the catalyst for the Reformation. A thunderstorm is accredited to beginning his spiritual journey in 1505, while he was studying law at the University of Erfurt.  Some may call his experience a crisis of faith, where a bolt of lightning striking near him, terrified him to the point of making a deal with God for divine protection by promising St. Anne he would become a monk if she would graciously spare his life. Even though Luther's father, a hard working miner, strongly disapproved, Luther diligently pursued becoming a monk. Intense in his pursuit of holiness, Luther whipped himself raw in an attempt to appease the wrath of a holy God and feel worthy and deserving enough to go to heaven. As well, he regularly confessed his sins for up to six hours a day.  During Luther's zealous studying of the Scriptures, the Holy Spirit revealed to him that the just shall live by faith and that none of his self-afflictions would justify him before God but only come through faith in Jesus Christ. How Did the Reformation Begin? With Luther's revelation concerning Salvation, came his disillusionment with the errors in the Church's teaching and practices, involving selling indulgences to raise money and convincing individuals that their giving of money for their deceased relatives could release them from purgatory. With hopes of sparking an academic debate and reform, on October 31, 1517, Luther wrote 95 theses against this revenue-generating scheme, along with other abuses he discovered within the Church, nailing his document on the Wittenberg, Germany, Cathedral door for all to see, a common practice at the time. But the Church didn't approve of Luther spreading his findings via the newly invented printing press and wasn't open to his corrections. Still his ideas spread throughout Germany, stirring up much controversy, which led to the Church Council in 1521 demanding Luther recant his thesis.  Luther Ushers in the Reformation However, Luther refused to recant his thesis, writing, “Unless I am convinced by the testimony of the Holy Scriptures or by evident reason—for I can believe neither pope nor councils alone, as it is clear that they have erred repeatedly and contradicted themselves—I consider myself convicted by the testimony of Holy Scripture, which is my bases: my conscience is captive to the Word of God. Thus, I cannot and will not recant, because acting against one's conscience is neither safe nor sound. God help me. Amen.” Luther's refusal to recant cost him dearly, leading to his being excommunicated from the Catholic Church in 1521 by Pope Leo X. His unwavering stand led him to be declared an outlaw and heretic, causing him to run for his life and find refuge with Fredrick the Wise at Wartburg Castle under an assumed name and disguise.  During his time there, Luther translated the Bible into German, which helped him to put the written word of God into the hands of the common people. His actions ushered in a new era referred to as the Reformation, of placing God's Word in the hands of individuals and giving birth to the Protestant Churches. Luther's efforts gave individuals the opportunity to read the Bible for themselves, leading to many lives being transformed by the Gospel of Jesus Christ. He understood how people need to read and study God's Word on their own, believing wholeheartedly what 2 Timothy 3:16, teaches: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” Intersecting Faith & Life: Ask God to help you spread the truth of Salvation, that it comes as a gift from God through faith and not through anything we do ourselves to attain it. Further Reading: 6 Reasons Christians Should Celebrate Reformation Day https://www.crosswalk.com/slideshows/reasons-christians-should-celebrate-reformation-day.html Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Sometimes the biggest impact of a council is on, well, other councils! See what later gatherings of bishops would make of Nicea's legacy. Oh, and there's a guest appearance by...Attila the Hun?

This week Church Council member David Santos continues our teaching on the Sabbath and how to take rest in God.

Acts 15:1-35

Patrick dives deep into the heart of Jesus's teachings on divorce, unpacks the delicate conversations about gender fluidity in preschools, and the strength found in faith during life's final moments. He shares guidance on comforting the dying with prayer and the urgency of reconciling estranged relationships. Patrick tackles the mysterious case of a St. Benedict medal and clarifies the Church's stance on divorce. Join Patrick for a journey of rediscovery, tough confessions, and the power of the Divine Mercy Chaplet.   Frank - If our conscience is corruptible, then why can it be a guide for us to get to Heaven? (01:21) Michelle - What happens when you need to be self-reliant and you are the only one who will step up to get things done. Does this count a pride? (08:32) Eileen - What do you know about the series Ratio Christi? Patrick in Trenton - I had a strange experience with a St. Benedict Medal Mark - Have you ever heard of a Church/Council that allows for divorce? Carlos - We just sent our child to a Catholic school and there's a little boy in his class who acts like a girl. How do I explain this to him and who should I bring it up to? (28:38) Robert in Australia - My friend is dying and I don't know what to say to him. This is probably the last time I will get to see him. (33:46)

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

Acts 15:1-21 by Jackson Crum

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

Have you heard about the Synod currently going on in Rome, but aren't exactly sure what it means? Father Dave explains the history and discusses some aspects of the current Synod on Synodality.

The first church council took place in Jerusalem. It was perhaps the greatest council in the history of the church and certainly the most important because it focused on the central issue by which the new church would rise or fall. Today on the Bible Study Hour, Dr. James Boice details the issue that was threatening to divide the early believers, and how imperative that first meeting was to the future of the church. To support this ministry financially, visit: https://www.oneplace.com/donate/581/29

The first church council took place in Jerusalem. It was perhaps the greatest council in the history of the church and certainly the most important because it focused on the central issue by which the new church would rise or fall. Today on the Bible Study Hour, Dr. James Boice details the issue that was threatening to divide the early believers, and how imperative that first meeting was to the future of the church. To support this ministry financially, visit: https://www.oneplace.com/donate/81/29

June 5: Saint Boniface, Bishop and Martyr c. 675–754 Memorial; Liturgical Color: Red Patron Saint of Germany Pagans cut down a man of action in his grey hairs In the treasury of the Cathedral of Fulda, Germany, there is a medieval Codex, a large, bound book of prayers and theological documents, which very likely belonged to Saint Boniface. The rough cover of the Codex is deeply sliced with cuts from a sword. A tradition dating back to the generations just after Saint Boniface's own time attests that he wielded this very book like a shield to ward off the blows of robbers who attacked him and a large band of missionaries in Northern Germany in 754. Our saint tried to protect himself, both metaphorically and literally, with the written truths of our faith. It was to no avail. Saint Boniface and fifty-two of his companions were slaughtered. Ransacking the baggage of the missionaries for treasure, the band of thieves found no gold vessels or silver plates but only sacred texts the unlettered men couldn't read. Thinking them worthless, they left these books on the forest floor, to be recovered later by local Christians. The Codex eventually made it into the Treasury at Fulda where it is found today. One of the earliest images of Saint Boniface, from a Sacramentary dating to 975, depicts the saint deflecting the blows of a sword with a large, thick book. The Codex is a second-class relic, giving silent witness to the final moments of a martyr. Saint Boniface is known as the “Apostle of the Germans” and is buried in the crypt of Fulda Cathedral. However, his baptismal name was Winfrid, and he was born and raised in Anglo-Saxon England. He was from an educated family, entered a local monastery as a youth, and was ordained a priest at the age of thirty. In 716 Winfrid sailed to the continent to become a missionary to the peoples on the Baltic coast of today's Northern Germany. He was able to communicate with them because his Anglo-Saxon tongue was similar to the languages of the native Saxon and Teutonic tribes. Winfrid was among the first waves of those many Irish and Anglo-Saxon monks who saved what could be saved of Roman and Christian culture in Europe after the Roman Empire collapsed. Large migrations of Gothic peoples, mostly Arian Christians, pagans, or a confusing mix of the two, filled the vacuum created after Roman order disintegrated, and they needed to be inculcated in the faith to rebuild a superior version of the culture they had helped decimate. Winfrid traveled to Rome the year after first arriving on the continent, where the pope renamed him Boniface and appointed him missionary Bishop of Germany. After this, he never returned to his home country. He set out to the north and proceeded to dig and lay the foundations of Europe as we know it. He organized dioceses, helped found monasteries, baptized thousands, pacified tribes, challenged tree-worshipping pagans, taught, preached, held at least one large Church Council, convinced more Anglo-Saxon monks to follow his lead, ordained priests, appointed bishops, stayed in regular contact with his superiors in Rome, and pushed the boundaries of Christianity to their northernmost limit. Boniface was indefatigable. He was in his late seventies, and still pushing to convert the unconverted, when he was surprised and slain in a remote wilderness. Saint Boniface was well educated, and many of his letters and related correspondence survive. But he was, above all, a man of action. He was daring and fearless. He was a pathbreaker. His faith moved mountains and tossed them into the sea. His labors, combined with his great faith, are the stuff of legend. More incredibly, though, they are the stuff of truth. Saint Boniface, through your powerful intercession, help all those who labor for the faith to be as intrepid as you were in challenging those who reject Christ. May your example of tireless witness inspire all missionaries, both at home and abroad, to persevere. 

How is a Church Council different than a Synod? Who calls the councils and who gets to attend? These are some of the 100 question and answers you will find in Paul Senz new book, "Church Councils: 100 Question and Answers.Subscribe to the Morning Blend on your favorite podcast platform.Find this show on the free Hail Mary Media App, along with a radio live-stream, prayers, news, and more.Look through past episodes or support this podcast.The Morning Blend is a production of Mater Dei Radio in Portland, Oregon.

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

To resolve the question of what is required of the Gentiles, the church leaders gather with all the church members in Jerusalem. We see the leaders speak and listen respectfully to each other.  We learn how the early Christians decided doctrinal questions, which was by discussion among the leaders, not from one leader.  We learn the importance of the church not requiring the law in order to be saved. We also see a wise compromise based on the needs of different groups within the church. How is the doctrinal decision made in the early church?What would modern churches have to do to reconcile differences like was done in Acts 15?Support the show

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

Join Pastors DA and Josh as the wrap up our podcast over the series, Creating A Church. This week we discuss what it means to be accountable as a church and following God's will for us.

Listen in as Pastor DA Bennett wraps up our sermon series, Creating A Church. This week we take a look at The Church Council and will be studying from Acts 15:19-31

Hear from some of the people involved in bringing you the live theater production of Oliver! this summer as they talk about their roles in the show, the lessons they've learned, and why they want you to experience it! St. Luke's lead pastor, the Rev. Dr. Jenn Stiles Williams is joined by Steve MacKinnon, St. Luke's Artistic Director and Director of Oliver!, Joseph D'Ambrosi, PhD, cast member and Dramaturg, Faith Boles, St. Luke's Church Council member and cast member, Stephanie Yanes, Missions Intern and cast member, and Omari Pernell, cast member. Visit st.lukes.org/oliver to learn more about this production. 

Tim Staples draws on his new School of Apologetics course — Evidence for the Church — to address the growing reluctance of some Catholics to accept the authority of church councils. Where do councils get their authority, and how much deference must a Catholic give them? Do I have to accept all of the councils of the church? Tim Staples, next. Cy Kellett: Hello and welcome to Focus, the Catholic Answers podcast for living, understanding, and defending your Catholic faith. I’m Cy Kellett, your host, and this time we address what I think is kind of a disturbing trend in the con…