Podcasts about Confessor

44 The kingdom of heaven is like unto a treasure hidden in a field. Which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field.Simile est regnum caelorum thesauro abscondito in agro : quem qui invenit homo, abscondit, et prae gaudio illius vadit, et vendit universa quae habet, et emit agrum illum. 45 Again the kingdom of heaven is like to a merchant seeking good pearls.Iterum simile est regnum caelorum homini negotiatori, quaerenti bonas margaritas. 46 Who when he had found one pearl of great price, went his way, and sold all that he had, and bought it.Inventa autem una pretiosa margarita, abiit, et vendidit omnia quae habuit, et emit eam. 47 Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kind of fishes.Iterum simile est regnum caelorum sagenae missae in mare, et ex omni genere piscium congreganti. 48 Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth.Quam, cum impleta esset, educentes, et secus littus sedentes, elegerunt bonis in vasa, malos autem foras miserunt. 49 So shall it be at the end of the world. The angels shall go out, and shall separate the wicked from among the just.Sic erit in consummatione saeculi : exibunt angeli, et separabunt malos de medio justorum, 50 And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth.et mittent eos in caminum ignis : ibi erit fletus, et stridor dentium. 51 Have ye understood all these things? They say to him: Yes.Intellexistis haec omnia? Dicunt ei : Etiam. 52 He said unto them: Therefore every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old.Ait illis : Ideo omnis scriba doctus in regno caelorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera.Laurence of Brindisi, a Capuchin friar who for some years ruled his whole Order, acquired great fame for learning and eloquence, and labored with remarkable success in most parts of Europe preaching to Catholics, to Protestants, and to Jews. When 80,000 Turks invaged Hungary in 1605, he it was who inspired the united Christian armies of 18,000 men to the attack and himself led them to complete victory riding before them bearing a large cross. He died in Lisbon in 1611. 1. The Treasure Hidden in the Field (vv. 44)A man discovers a treasure so valuable that he joyfully sells everything to buy the field.Notice two things:He doesn't give up everything reluctantly.He gives it up because he has found something infinitely better.Jesus isn't saying Christians should despise earthly goods. He's saying that once you've discovered the Kingdom, everything else finds its proper place.2. The Pearl of Great Price (vv. 45–46)This parable is slightly different.The first man stumbles upon the treasure.The merchant has been searching all along.Some people are converted unexpectedly. Others spend years searching for truth before they find Christ.Again, Jesus emphasizes the worth of the Kingdom.3. The Dragnet (vv. 47–50)Jesus is describing the visible kingdom on earth.The Church contains:saintssinnerspeople growing in holinesspeople resisting graceThe final separation belongs to God.Sometimes we wonder why evil seems to remain in the world—and even within the visible Church. Jesus says the final judgment comes at the end of the age.4. The Householder (vv. 51–52)Then He says:"Every scribe instructed in the kingdom of heaven is like a householder who brings forth from his treasure things new and old." A faithful disciple doesn't discard the old. He doesn't cling only to the new. He treasures both.As Catholics, we naturally think of:the Old Testament fulfilled in Christthe continuity of apostolic teachingthe Church preserving ancient truth while continually proclaiming it anew.

If God is the one who forgives our sins, why do we need priests as confessors? The Catechism teaches us today about the role of the priest as the minister of the Sacrament of Reconciliation. We learn that priests ought to be "servants" of God's mercy rather than "masters" of God's mercy. Fr. Mike invites us to pray for all priests' hearts, encouraging gentle, loving, and truthful confessors. Lastly, Fr. Mike clarifies the purpose of excommunication and the sacramental seal. Today's readings are Catechism paragraphs 1461-1467. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Father Michael Sopoćko (1888-1975), now beatified by the Church, was the priest-confessor to St. Faustina and, as such, an incredible man of mercy. Join Fr. Chris Alar, MIC, as he introduces this great theologian, the principal instrument that Our Lord used to fashion the soul of St. Faustina, and learn how he commissioned the very first Image of Divine Mercy. Become a Marian Helper!Discover more about the Catholic faith on Divine Mercy Plus! 

13 Then were little children presented to him, that he should impose hands upon them and pray. And the disciples rebuked them.Tunc oblati sunt ei parvuli, ut manus eis imponeret, et oraret. Discipuli autem increpabant eos. 14 But Jesus said to them: Suffer the little children, and forbid them not to come to me: for the kingdom of heaven is for such.Jesus vero ait eis : Sinite parvulos, et nolite eos prohibere ad me venire : talium est enim regnum caelorum. 15 And when he had imposed hands upon them, he departed from thence.Et cum imposuisset eis manus, abiit inde. 16 And behold one came and said to him: Good master, what good shall I do that I may have life everlasting?Et ecce unus accedens, ait illi : Magister bone, quid boni faciam ut habeam vitam aeternam? 17 Who said to him: Why asketh thou me concerning good? One is good, God. But if thou wilt enter into life, keep the commandments.Qui dixit ei : Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata. 18 He said to him: Which? And Jesus said: Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness.Dicit illi : Quae? Jesus autem dixit : Non homicidium facies; non adulterabis; non facies furtum; non falsum testimonium dices; 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.honora patrem tuum, et matrem tuam, et diliges proximum tuum sicut teipsum. 20 The young man saith to him: All these I have kept from my youth, what is yet wanting to me?Dicit illi adolescens : Omnia haec custodivi a juventute mea : quid adhuc mihi deest? 21 Jesus saith to him: If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me.Ait illi Jesus : Si vis perfectus esse, vade, vende quae habes, et da pauperibus, et habebis thesaurum in caelo : et veni, sequere me.St Jerome, of the noble Venetian family of Emiliani, left everything and became the Father of orphans and of the poor. He founded the Order of Somascha for the education of children. He died a victim of the plague A.D. 1537.1. Jesus is inviting the young man to think more deeply.The young man calls Him:“Good Master”but he may be using “good” simply as a polite title. Jesus' question:“Why dost thou call me good?”is meant to make him stop and ask:“Do I really understand who this Teacher is?”Jesus is not saying, “I am not good.” He is saying, in effect:“If you call Me good in the fullest sense, then recognize what you are saying—because only God is good.”2. Jesus is affirming the source of all goodness.The statement:“There is one good, God”is completely true. All goodness comes from God because God is goodness itself.As the Son, Jesus is not a separate god competing with the Father. He shares the same divine nature:The Father is God, the Son is God and the Holy Ghost is God. Three persons in one God.3. Jesus often reveals His identity gradually.In the Gospels, Jesus does not always immediately say, “I am God.” He reveals Himself through His words and actions:He forgives sins (Matthew 9:2–6).He accepts worship (Matthew 14:33).He says, “Before Abraham was, I AM” (John 8:58).He says, “I and the Father are one” (John 10:30).4. There is also a beautiful connection to the commandments.Jesus responds by saying:“If thou wilt enter into life, keep the commandments.”The young man says he has done these. Then Jesus gives the final challenge:“If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me.”The ultimate command is not merely to follow rules—it is to follow Christ Himself.So the irony of the passage is profound:The young man asks:“What good thing must I do?”But the answer is not a thing. The answer is a Person.He is standing before the One who is Goodness itself, but he does not yet recognize Him.

12 This is my commandment, that you love one another, as I have loved you.Hoc est praeceptum meum, ut diligatis invicem, sicut dilexi vos. 13 Greater love than this no man hath, that a man lay down his life for his friends.Majorem hac dilectionem nemo habet, ut animam suam ponat qui pro amicis suis. 14 You are my friends, if you do the things that I command you.Vos amici mei estis, si feceritis quae ego praecipio vobis. 15 I will not now call you servants: for the servant knoweth not what his lord doth. But I have called you friends: because all things whatsoever I have heard of my Father, I have made known to you.Jam non dicam vos servos : quia servus nescit quid faciat dominus ejus. Vos autem dixi amicos : quia omnia quaecumque audivi a Patre meo, nota feci vobis. 16 You have not chosen me: but I have chosen you; and have appointed you, that you should go, and should bring forth fruit; and your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you.Non vos me elegistis, sed ego elegi vos, et posui vos ut eatis, et fructum afferatis, et fructus vester maneat : ut quodcumque petieritis Patrem in nomine meo, det vobis.Of the noble family of Lellis, St Camillus, when still a young priest, consecrated his life to the service of the sick, even those striken with the plague. He founded an Order of Hospitollers, which bears his name, and died a victim of his charity A.D. 1614.Music: Christ is made he sure foundation. #561. Adoremus Hymnal.

 35 Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris, 36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei. 37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi. 39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam. 40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet.St Alexius, the son of the senator Euphemian, renounced all earthly things and departed as a pilgrim to Palestine. He returned after seven years and his father's house was taken for an indigent beggar. There he died unknown, A.D. 404.Music: Adoremus Hymnal #562: O Love, who drew from Jesus' side.

35 Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris, 36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei. 37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi. 39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam. 40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet.St Henry, Duke of Bavaria and Emperor of Germany, used his power to extend the kingdom of God. By agreement with his spouse, he preserved virginity in marriage. He died A.D. 1024.Music: Jesus, My Lord, My God, My All! Adoremus Hymnal.

This is part 2 of our conversation with Jordan Daniel Wood. See the last episode for part 1.With the government releasing UFO files and Spielberg giving us more Hollywood blockbusters, aliens are back in the news. And believe it or not, Christian theology may already have the tools to handle the biggest question of the disclosure era. While many Christians ignore the topic or, perhaps, see it all as demonic, might the truth be more nuanced? This week we sit down with theologian Jordan Daniel Wood — known for his work on Maximus the Confessor and Christian metaphysics — to talk about what current UAP disclosure actually means for Christian theology, and what it doesn't and, most important, what the truth behind all this UFO talk might actually be. Check out the new trailer for "Not of This World" featuring Jordan Daniel Wood!For behind-the-scenes access, check out our Patreon!

13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. 14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.[17] "To fulfill": By accomplishing all the figures and prophecies; and perfecting all that was imperfect.[18] "Amen": That is, assuredly of a truth. This Hebrew word, amen, is here retained by the example and authority of all the four Evangelists. It is used by our Lord as a strong asseveration, and affirmation of the truth.St Bonaventure entered the Franciscan Order. He lectured with immediate and lasting success at the University of Paris, where he was intimately acquainted with St Thomas Aquinas. Known as the Seraphic Doctor, he became General of the Franciscan Order and Cardinal of Albano. He died in 1274.

The Fathers insist that the spiritual life is decided long before words are spoken or actions are taken. It is decided in the hidden conversation of the heart. Every thought arrives carrying a question: Where have I come from, and where will I lead you? Most of us are far more careful about what enters our homes than what enters our minds. Yet a single unexamined thought can become a passion, a passion can become a habit, and a habit can slowly become our character. This is why the desert fathers watched their thoughts with such sobriety. They knew that not every thought deserved hospitality. Some thoughts came from grace and awakened gratitude. Others came from pride, fear, resentment, or the enemy himself. The tragedy is not that these thoughts appear. The tragedy is that we welcome them without interrogation, allowing them to settle into the heart until we can no longer distinguish their voice from our own. The holy elders possessed a remarkable gift: they could transform every circumstance into a call to God. A successful businessman became a lesson in zeal. A builder became a reminder to build the dwelling place of God within the soul. Even the sight of an actress moved Abba Pambo not to judgment but to tears for his own lack of love. The purified heart instinctively translates earthly events into heavenly instruction. The impure heart does exactly the opposite. It converts every blessing into comparison, every success into competition, every disappointment into accusation. Few passions reveal this distortion more clearly than guile. Guile is not merely deception. It is the division of the heart. It is smiling while secretly resenting, praising while inwardly competing, speaking peace while quietly nourishing suspicion. Such a soul gradually loses the capacity for prayer because prayer demands truth. We cannot stand honestly before God while wearing masks before one another. The Fathers therefore speak with startling severity: every spiritual labor is endangered when the heart becomes divided. Not because God withdraws His mercy, but because we ourselves have become strangers to simplicity. Then comes envy, perhaps the most hidden of all passions. Envy is sorrow at another's good. It cannot rejoice because someone else has received a gift. It quietly interprets another's blessing as a personal loss. Left unchecked, it poisons relationships, communities, and even prayer itself. The envious person eventually sees enemies where there are none and offenses where none were intended. Yet the astonishing wisdom of St. Maximos the Confessor goes even further. He does not merely tell us to endure the envious person. He tells us to protect him. This is extraordinarily difficult because envy is often irrational. It does not respond to logic because it was not born of logic. At times love requires us to conceal what would unnecessarily inflame another's weakness, not because the passion is justified, but because the person is precious. We do not accommodate sin; we make every reasonable effort to prevent a brother from being consumed by it. This requires profound humility. It means surrendering the need always to be understood, always to defend ourselves, always to insist upon our rights. There are moments when charity quietly accepts misunderstanding if doing so protects a weaker soul from falling deeper into darkness. Such restraint is not weakness. It is cruciform love. Of course, there are limits. The Fathers never ask us to cooperate with falsehood or deprive many for the sake of one person's passion. Truth remains truth. The common good must still be served. But within those boundaries, love willingly bears burdens that reason alone would reject. Perhaps this is one of the hardest lessons in the Christian life. Our responsibility is not merely to conquer our own passions but also to walk carefully enough that we do not become occasions for another's destruction. We cannot heal another's envy, but we can refuse to feed it. We cannot remove another's guile, but we can answer it without becoming guileful ourselves. We cannot prevent every misunderstanding, but we can choose humility over self-vindication whenever love allows. The spiritual life is therefore not simply about becoming holy. It is about becoming safe. A heart purified by Christ becomes a place where others are not provoked toward darkness but quietly invited toward light. Such a soul examines every thought before believing it, every word before speaking it, every action before defending it. It asks not only, “Is this true?” but also, “What will this produce in me and in my brother?” For every thought has a destination. Every hidden movement of the heart is already becoming tomorrow's life. The wise Christian learns to discern the path while it is still only a whisper. --- Text of chat during the group: 00:28:19 James Hickman: No disagreement here, but sometimes I wonder why the elders don't go and repent on her behalf or go preach to her or something named in the story. He's just sad, it seems, that her soul is lost. But I think there must be more. 00:28:21 Forrest: The Greek has "lecherous men", not "dregs of humanity" 00:29:57 James Hickman: Yes, that makes sense. 00:31:41 Danny Moulton: St. Jghn Chrysostom had a lot to say about the theater.  Apparently there were also alot of theater goers back then. 00:37:27 Julie: It's like as if death we regard as far off or spend our time planning for this life and not as much or more for our souls destiny 00:40:44 Danny Moulton: Does God sometimes use big egos to create things of great beauty that serves generations of the faithful? I'm think of some of the great classical artists/ sculptors, but it might be other things like certain lasting institutions. I hope they all had loe of God, but ego seemed to play a large role for some of them. 00:43:06 James Hickman: The artist's art seems to reveal the interior life that might be hidden on the surface by a man's rough edges 00:43:28 Kathryn Rose: Reacted to "The artist's art ..." with ❤️ 00:44:08 Julie: Like Caravaggio 00:44:36 James Hickman: Chiesa Nuova 00:45:14 Julie: I can't turn camera around 00:46:16 John ‘Jack': St Hildegard was known as quite an artist 00:47:48 Bob Čihák, AZ: P. 42, A. 00:56:02 James Hickman: Re: secret contempt for your brother: My friends said they put all their kids in the same bedroom to force them to deal with their emotions. They can't just storm back to their own bedroom when frustrated. The kids learn to process and forgive/ask forgiveness. It made me think of the Rule of St. Benedict having all the monks sleep in the same dormitory. 00:57:19 Danny Moulton: Sons of THunder 01:03:53 Danny Moulton: actually referring to the snoring 01:04:12 James Hickman: Reacted to "actually referring to the snoring" with

This is only part one of our conversation. For early access to part two, join our Patreon. With the government releasing UFO files and Spielberg giving us more Hollywood blockbusters, aliens are back in the news. And believe it or not, Christian theology may already have the tools to handle the biggest question of the disclosure era. While many Christians ignore the topic or, perhaps, see it all as demonic, might the truth be more nuanced? This week we sit down with theologian Jordan Daniel Wood — known for his work on Maximus the Confessor and Christian metaphysics — to talk about what current UAP disclosure actually means for Christian theology, and what it doesn't and, most important, what the truth behind all this UFO talk might actually be.

32 Fear not, little flock, for it hath pleased your Father to give you a kingdom.Nolite timere pusillus grex, quia complacuit Patri vestro dare vobis regnum. 33 Sell what you possess and give alms. Make to yourselves bags which grow not old, a treasure in heaven which faileth not: where no thief approacheth, nor moth corrupteth.Vendite quae possidetis, et date eleemosynam. Facite vobis sacculos, qui non veterascunt, thesaurum non deficientem in caelis : quo fur non appropriat, neque tinea corrumpit. 34 For where your treasure is, there will your heart be also.Ubi enim thesaurus vester est, ibi et cor vestrum erit.Born at Bordeaux, Paulinus was elected consul at Nola (Italy). Touched by grace at the tomb of St Felix, he abandoned earthly goods and became a priest. He became bishop of Nola, and his life of asceticism and charity made him one of the greatest Bishops of the fifth century. He died A.D. 431.

13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men. 14 You are the light of the world. A city seated on a mountain cannot be hid. 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heavenSt Ephrem of Nisibis in Mesopotamia was cast forth from his home by his father, a pagan priest. At first he lived as a hermit; he was later ordained a Deacon of Odessa and became renowned as a poet, an orator and a holy monk. He died A.D. 379z

14  For even as a man going into a far country, called his servants, and delivered to them his goods; 15 And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. 16  And he that had received the five talents, went his way, and traded with the same, and gained other five.  17  And in like manner he that had received the two, gained other two.  18  But he that had received the one, going his way digged into the earth, and hid his lord's money.  19  But after a long time the lord of those servants came, and reckoned with them. 20. And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above. 21  His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.  22  And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.  23  His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lordGregory Barbarigo, Cardinal Archbishop of Padua, died in 1697 with the reputation of another Charles Borromeo, renowned like him for his wonderful zeal in every kind of labour for the clergy and faithful, but especially the poor, of his diocese.

Order of Divine Service, p.7   The Augustana Service Book and Hymnal Readings:  Galatians 2:16-21, John 8:31-36 Hymn of the Day: “Rise Ye Children of Salvation” (The Augustana Service Book and Hymnal #90) Sermon –Michael D. Henson, Pastor of Trinity Lutheran Church (Herrin, IL). Bulletin: June-15-David-Henkel-Insert-2026.pdf https://vimeo.com/1201197589?share=copy&fl=sv&fe=ci

We come to the end of Edward the Confessor's reign, storm clouds gather. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ Learn more about your ad choices. Visit megaphone.fm/adchoices

13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. 14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.[17] "To fulfill": By accomplishing all the figures and prophecies; and perfecting all that was imperfect.[18] "Amen": That is, assuredly of a truth. This Hebrew word, amen, is here retained by the example and authority of all the four Evangelists. It is used by our Lord as a strong asseveration, and affirmation of the truth.

14 For even as a man going into a far country, called his servants, and delivered to them his goods;Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua. 15 And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim. 16 And he that had received the five talents, went his way, and traded with the same, and gained other five.Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque. 17 And in like manner he that had received the two, gained other two.Similiter et qui duo acceperat, lucratus est alia duo. 18 But he that had received the one, going his way digged into the earth, and hid his lord's money.Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui. 19 But after a long time the lord of those servants came, and reckoned with them.Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis. 20 And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above.Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum. 21 His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui. 22 And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum. 23 His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui.Archbishop of Magdeburg, he helped Pope Innocent II to triumph over the anti-pope Anacletus. He founded the Order of Premonstatensians, and died A.D. 1134.

He was born in Constantinople around 758, of pious parents: his father had been exiled under Constantine Copronymus for his steadfast veneration of the holy icons. Nikephoros served in the imperial palace as a secretary, but later renounced worldly success to struggle in monastic life near Constantinople. He built and administered a monastery which soon became filled with monks; but he himself never took the monastic habit, feeling himself unworthy. Though a layman, he took part in the Seventh Ecumenical Council at the request of the Emperor and Patriarch because of his remarkable knowledge of Holy Scripture. Much against his will, he was made Patriarch of Constantinople at the death of Patriarch Tarasios. He was made a monk, then elevated through all the priestly orders in a few days, then enthroned at St Sophia in 806.   A few years later, the Emperor Leo the Armenian took the throne. Patriarch Nikephoros, as was customary, sent him a Confession of the Orthodox Faith to sign. Leo put off signing the document until his coronation, then revealed himself to be an Iconoclast heretic. The Patriarch tried quietly to bring him back to the Orthodox faith, but to no avail. When the Emperor, in his turn, tried to make the holy Nikephoros bow to iconoclasm, the Patriarch clearly and publicly upheld the veneration of the holy Icons. For this he was deposed and driven into exile at the Monastery of St Theodore, which he himself had founded. Here he reposed, having served for nine years as Patriarch, and thirteen years in exile and privation.

Edward faces all-out rebellion spearheaded by Godwine. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ Learn more about your ad choices. Visit megaphone.fm/adchoices

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

Let's discuss one of the most, maybe the most misunderstood and misused verse in all the Bible. The other one is God helps those who help themselves which isn't even the Bible. But, here it is, “And we know that God causes all things to work together for good...” Oh, there's more, “...to those who love God, to those who are called according to His purpose.” Please don't use this verse with anyone who has suffered the loss of a loved one. What I mean by that is if you get a chance to sit with someone suffering, maybe know it, pray over it, keep it in your mind, believe it, but maybe start a little softer. They often need comfort. They need to be seen and heard. They need to be free to process, to feel what they are going through with its full impact, to talk about it, to grieve. Good? Now back to the verse. This verse is smack dab in our scriptures for a reason. We cannot deny that. It's God's word to us. This verse is Paul's conclusion to a long conversation about how the Holy Spirit helps us in our struggles, our suffering, and our hardships. So what does it mean? I suggest we have the wrong perspective and that's why we struggle with what Paul is saying. Reflect on this quote for a bit and then let's discuss. ‘None of the good things of this present life can be relied on. They are shortlived. The things we see, though made by the creative Logos and the wisdom that transcends all wisdom, are always changing, now one way and now another, born upward and then downward. That is why it seems we are being played with. Before something can be laid hold of it flees and escapes our grasp. Yet there is purpose in all this, for when we reflect on the instability and fickleness of such things, we are led to seek refuge in the enduring things that are to come. For if life always went well, would we not become so attached to our present state, even though we know it will not last, and by deception become enslaved to pleasure? In the end we would think that our present life is the best and noblest, and forget that, being made in the image of God, we are destined for higher things.' — Maximus the Confessor ‘the Cosmic Mystery of Christ'

"This Saint was from Synnada in Phrygia of Asia Minor. In Constantinople he met Saint Theophylact (March 8); the holy Patriarch Tarasius, learning that Michael and Theophylact desired to become monks, sent them to a monastery on the Black Sea. Because of their great virtue, St Tarasius afterwards compelled them to accept consecration, Theophylact as Bishop of Nicomedia, and Michael as Bishop of his native Synnada. Because St Michael fearlessly confessed the veneration of the holy icons, he was banished by the Iconoclast Emperor Leo V the Armenian, who reigned from 813 to 820. After being driven from one place to another, in many hardships and bitter pains, St Michael died in exile." (Great Horologion)

27 Then Peter answering, said to him: Behold we have left all things, and have followed thee: what therefore shall we have?Tunc respondens Petrus, dixit ei : Ecce nos reliquimus omnia, et secuti sumus te : quid ergo erit nobis? 28 And Jesus said to them: Amen, I say to you, that you, who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel.Jesus autem dixit illis : Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede majestatis suae, sedebitis et vos super sedes duodecim, judicantes duodecim tribus Israel. 29 And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive an hundredfold, and shall possess life everlasting.Et omnis qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam aeternam possidebit.St Bernardine, born of noble parentage, left all and entered the Franciscan Order and became one of its chief glories. He preached everywhere the devotion to the name of Jesus, and died A.D. 1444.

13 And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?Venit autem Jesus in partes Caesareae Philippi : et interrogabat discipulos suos, dicens : Quem dicunt homines esse Filium hominis? 14 But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.At illi dixerunt : Alii Joannem Baptistam, alii autem Eliam, alii vero Jeremiam, aut unum ex prophetis. 15 Jesus saith to them: But whom do you say that I am?Dicit illis Jesus : Vos autem, quem me esse dicitis? 16 Simon Peter answered and said: Thou art Christ, the Son of the living God.Respondens Simon Petrus dixit : Tu es Christus, Filius Dei vivi. 17 And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.Respondens autem Jesus, dixit ei : Beatus es Simon Bar Jona : quia caro et sanguis non revelavit tibi, sed Pater meus, qui in caelis est. 18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam. 19 And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.Et tibi dabo claves regni caelorum. Et quodcumque ligaveris super terram, erit ligatum et in caelis : et quodcumque solveris super terram, erit solutum et in caelis.[18] "Thou art Peter": As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.[18] "Upon this rock": The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, [Matt 7:24-25].[18] "The gates of hell": That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.[19] "Loose upon earth": The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted.St Peter founded a branch of the Benedictine Order: the Celestines. Dragged forth from the solitude he loved, he was made Supreme Pontiff: he resigned the papacy in order to continue his hermit life. He died A.D. 1296.

-The Roman Catechism of Trent (RCT) p. 312-316. -The Sacraments, ep. 28. -Scrupulous vs Sensitive Conscience: https://www.padreperegrino.org/2021/02/scrupsens/ -Donate = https://www.padreperegrino.org/donate/ -Telegram: https://t.me/padreperegrino  

In 1049, Edward massed his fleet on the coast of Sandwich and events careen towards conflict that will change the fate of England. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Learn more about your ad choices. Visit megaphone.fm/adchoices

14 For even as a man going into a far country, called his servants, and delivered to them his goods;Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua. 15 And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim. 16 And he that had received the five talents, went his way, and traded with the same, and gained other five.Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque. 17 And in like manner he that had received the two, gained other two.Similiter et qui duo acceperat, lucratus est alia duo. 18 But he that had received the one, going his way digged into the earth, and hid his lord's money.Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui. 19 But after a long time the lord of those servants came, and reckoned with them.Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis. 20 And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above.Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum. 21 His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui. 22 And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum. 23 His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam; intra in gaudium domini tui.St Ubald received episcopal consecration and became Bishop of Gubbio in Umbria. He used to full advantage the talents which God had entrusted to him, and died piously A.D. 1160. His body has remained incorrupt up to our time.

1 At that hour the disciples came to Jesus, saying: Who thinkest thou is the greater in the kingdom of heaven?In illa hora accesserunt discipuli ad Jesum, dicentes : Quis, putas, major est in regno caelorum? 2 And Jesus calling unto him a little child, set him in the midst of them,Et advocans Jesus parvulum, statuit eum in medio eorum, 3 And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. 4 Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno caelorum. 5 And he that shall receive one such little child in my name, receiveth me.Et qui susceperit unum parvulum talem in nomine meo, me suscipit :St John Baptist studied theology at the Sorbonne. Inspired by God to give a Christian education to the poor, he founded the Brother of the Christian Schools which soon spread throughout the world. In private life he treated himself with extreme rigour, and died full of merits and years in A.D. 1719.

Dorottya Uhrin is an assistant professor at the Eötvös Loránd University (ELTE) in Medieval History Department.  In this interview she discusses her on-going research into the phenomenon of the ‘virgin kings' that occurred in the eleventh and twelfth centuries in Europe. Dorottya's work focusses on Prince Emeric, the last surviving son of King Istvan I of Hungary who, according to his saintly legend, died a virgin.  She compares Emeric's history and legend with those of the Holy Roman Emperor Henry II and the English king, Edward the Confessor, who were, again according to their saintly legends, ‘virgin kings'.  Dorottya notes that while they were all venerated for their perceived sanctity, the image of the ‘virgin king' as a positive phenomenon was short lived and their popularity was limited.  This was possibly due to the lack of legitimate heirs, which for Hungary caused significant internal conflict, and for England eventually resulted in a foreign invasion.This podcast is part of a series of interviews covering central Europe in the medieval period for MECERN and CEU Department of Historical Studies.

13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. 14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.[17] "To fulfill": By accomplishing all the figures and prophecies; and perfecting all that was imperfect.[18] "Amen": That is, assuredly of a truth. This Hebrew word, amen, is here retained by the example and authority of all the four Evangelists. It is used by our Lord as a strong asseveration, and affirmation of the truth.St Gregory was education at Athens in all the sciences with St Basil the Great. He became bishop of Nazianzen and his profound knowledge earned for him the title of Doctor and Theologian, titles confirmed by the Church. He died A.D. 389

13 And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?Venit autem Jesus in partes Caesareae Philippi : et interrogabat discipulos suos, dicens : Quem dicunt homines esse Filium hominis? 14 But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.At illi dixerunt : Alii Joannem Baptistam, alii autem Eliam, alii vero Jeremiam, aut unum ex prophetis. 15 Jesus saith to them: But whom do you say that I am?Dicit illis Jesus : Vos autem, quem me esse dicitis? 16 Simon Peter answered and said: Thou art Christ, the Son of the living God.Respondens Simon Petrus dixit : Tu es Christus, Filius Dei vivi. 17 And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.Respondens autem Jesus, dixit ei : Beatus es Simon Bar Jona : quia caro et sanguis non revelavit tibi, sed Pater meus, qui in caelis est. 18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam. 19 And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.Et tibi dabo claves regni caelorum. Et quodcumque ligaveris super terram, erit ligatum et in caelis : et quodcumque solveris super terram, erit solutum et in caelis.[18] "Thou art Peter": As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.[18] "Upon this rock": The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, [Matt 7:24-25].[18] "The gates of hell": That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.[19] "Loose upon earth": The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted.Pope Pius V, of the Order of Preachers, was a Pope of great sanctity. His pontificate was one of the most glorious. He enforced obedience to the decress to the Council of Trent and revised the Missal and the Breviary. He died A.D. 1572.

Sermon XXIV, taken from "Sermons for Sunday", a compilation of homilies by St. Alphonsus Liguori (+1787) Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

We begin our look at Edward the Confessor by looking at his early reign in the 1040s. Credits –  Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ Learn more about your ad choices. Visit megaphone.fm/adchoices

 23 And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.Cum autem persequentur vos in civitate ista, fugite in aliam. Amen dico vobis, non consummabitis civitates Israel, donec veniat Filius hominis. 24 The disciple is not above the master, nor the servant above his lord.Non est discipulus super magistrum, nec servus super dominum suum : 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the goodman of the house Beelzebub, how much more them of his household?sufficit discipulo ut sit sicut magister ejus, et servo, sicut dominus ejus. Si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus? 26 Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known.Ne ergo timueritis eos. Nihil enim est opertum, quod non revelabitur : et occultum, quod non scietur. 27 That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.Quod dico vobis in tenebris, dicite in lumine : et quod in aure auditis, praedicate super tecta. 28 And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell.Et nolite timere eos qui occidunt corpus, animam autem non possunt occidere : sed potius timete eum, qui potest et animam et corpus perdere in gehennam.Jesus foretells that the enemies of the Church shall persecute His disciples.

There are sins that shock us. And there are sins we commit while feeling righteous. The Fathers place condemnation among the most dangerous of all, because it disguises itself as discernment, zeal, clarity, moral seriousness, concern for truth, or defense of virtue. It allows the soul to remain dark while imagining itself full of light. The monk in Tyre publicly takes the prostitute Porphyria by the hand to save her soul. He does not protect his image. He does not manage appearances. He does not consult public opinion. He risks slander to rescue a human being. The city immediately does what cities always do. It interprets evil. It invents details. It delights in scandal. It spreads rumor as if rumor were truth. This is the ancient world. It is also the modern one. People love condemnation because it relieves them of repentance. If another is filthy, then I feel cleaner. If another is hypocritical, then I need not examine my own hypocrisy. If another has fallen, then I may remain standing in my own imagination. The Evergetinos says something brutal and true: corrupt people readily believe corrupt things because they assume others are like themselves. The suspicious man is often revealing himself more than exposing anyone else. The monk bears this slander silently. He saves the woman, has her tonsured as a nun, entrusts her to the monastic life, and accepts years of false judgment. Only at death does God vindicate him through the miracle of the burning coals. Why then? Because God often waits until the end to expose the blindness of men. How many people have we judged who were secretly dear to God? How many motives have we misread? How many stories have we narrated from fragments and vanity? Abba Isaiah brings the matter into ordinary life. You need something from your brother. Instead of asking simply, you brood. You resent that he did not anticipate your need. You accuse him silently. The Elder says plainly: you are the one at fault. This is devastating because so much of our inner life is built on unspoken expectations. We punish others for failing standards we never voiced. Then we call ourselves wounded. St. Maximos the Confessor goes deeper still. Whoever busies himself with the sins of others has not yet begun repentance. Not advanced repentance. Not deep repentance. Begun. This means many religious people who speak constantly of the failures of the Church, society, clergy, family, culture, and enemies may not yet have entered the first room of spiritual life. They know outrage. They know commentary. They know denunciation. But they do not know repentance. The Gerontikon exposes another horror. A brother obsessed with impurity suspects two monks of sin. The Elder says the passion is in him. This is ascetic psychology of the highest order. What we compulsively detect in others often reveals what is active in ourselves. The lustful see lust everywhere. The proud detect pride everywhere. The deceitful suspect hidden motives everywhere. The bitter interpret everything through offense. They are reading their own soul onto the world. Abba Poimen adds one of the fiercest counsels in the tradition. Even if you think you touched the evidence with your own hands, do not be quick to condemn. The brother who thought he discovered fornication found only two bundles of wheat. This is not comic relief. It is revelation. You do not see clearly. You think you do. That is the danger. The section on St. John the Merciful reveals another blindness. We know the public sin. We do not know the secret repentance. The one we condemn today may already be weeping before God tonight. The one whose fall we discuss may already be rising while we remain unchanged. And here is the sharpest word of all from Abba John the Short: there is no greater virtue than not disparaging others. Why would he say this? Because the man who stops condemning is finally free to begin working on himself. The modern world feeds on accusation. Social media monetizes it. News cycles depend on it. Religious factions organize around it. Whole identities are formed through shared contempt. The Fathers would call this mass demonic pedagogy. You become what you repeatedly contemplate. If you feed daily on the faults of others, you slowly become a soul incapable of compunction. So what is the path? Speak less. Assume less. Ask plainly. Interpret slowly. Pray for the one you are tempted to judge. Return attention to your own sins. Let hidden things remain hidden unless duty truly requires action. And if genuine wrongdoing must be addressed, do so with sobriety, evidence, tears, and fear for your own soul. Here is the fierce conclusion: The soul that needs others to be guilty in order to feel innocent has not yet met God. Because the one who has stood honestly before God loses appetite for condemnation. He has too much to repent of. The Fathers do not ask you to become naive. They ask you to become clean. And cleanliness begins when you stop making a home for suspicion. --- Text of chat during the group: 00:02:57 Fr. Charbel Abernethy: Page 5 Volume III - section 3 00:22:10 vanessa s (vanessa s): My daughter was supposed to go to Israel this summer but Air Canada cancelled all flights due to security issues. 00:22:20 vanessa s (vanessa s): :( 00:27:45 Fr. Charbel Abernethy: Page 5 Volume III - section 3 00:35:22 Julie: Our Imagination can trick us when we start judging …our senses can be hijacked by our Assumptions 00:35:38 Nypaver Clan: Reacted to "Our Imagination can ..." with

54 And coming into his own country, he taught them in their synagogues, so that they wondered and said: How came this man by this wisdom and miracles?Et veniens in patriam suam, docebat eos in synagogis eorum, ita ut mirarentur, et dicerent : Unde huic sapientia haec, et virtutes? 55 Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joseph, and Simon, and Jude:Nonne hic est fabri filius? nonne mater ejus dicitur Maria, et fratres ejus, Jacobus, et Joseph, et Simon, et Judas? 56 And his sisters, are they not all with us? Whence therefore hath he all these things?et sorores ejus, nonne omnes apud nos sunt? unde ergo huic omnia ista? 57 And they were scandalized in his regard. But Jesus said to them: A prophet is not without honour, save in his own country, and in his own house.Et scandalizabantur in eo. Jesus autem dixit eis : Non est propheta sine honore, nisi in patria sua, et in domo sua. 58 And he wrought not many miracles there, because of their unbelief.Et non fecit ibi virtutes multas propter incredulitatem illorum.[55] "His brethren": These were the children of Mary the wife of Cleophas, sister to our Blessed Lady, ([Matt 27:56], [John 19:25]) and therefore, according to the usual style of the Scripture, they were called brethren, that is, near relations to our Saviour.Work, imposed on man as a penalty, is transformed into a blessing through his communion with the life and work and death of Jesus Christ, a communion he effected by the active part he takes in the Sacrifice and Communion of the Mass---with St Joseph as the model and patron. This feast was instituted by Pope Pius XII in 1956.

Send us Fan MailSt Catherine of Siena's life is one of the most extraordinary in the history of the Catholic Church. In this episode, we explore her miracles, visions, and encounters with demonic forces—based not on legend, but on the firsthand account of her confessor, Blessed Raymond of Capua.From her early visions of Christ to her radical life of prayer and penance, Catherine's story reveals the reality of spiritual warfare, the power of grace, and the central role of the Eucharist in the Christian life.You'll hear:Eyewitness accounts of her miracles and healingsHer encounters with demons and spiritual battleHer deep devotion to the Holy EucharistThe conversion of souls through her intercessionSt Catherine's life is not only a powerful testimony of holiness—it's a reminder of what God can do through a soul fully surrendered to Him.Listen now and discover the true story of St Catherine of Siena.Support the showSupport this show and get all future episodes by email atwww.kenandjanelle.com

1 And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come.Post haec autem designavit Dominus et alios septuaginta duos : et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus. 2 And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that he send labourers into his harvest.Et dicebat illis : Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam. 3 Go: Behold I send you as lambs among wolves.Ite : ecce ego mitto vos sicut agnos inter lupos. 4 Carry neither purse, nor scrip, nor shoes; and salute no man by the way.Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis. 5 Into whatsoever house you enter, first say: Peace be to this house.In quamcumque domum intraveritis, primum dicite : Pax huic domui : 6 And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you.et si ibi fuerit filius pacis, requiescet super illum pax vestra : sin autem, ad vos revertetur. 7 And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.In eadem autem domo manete, edentes et bibentes quae apud illos sunt : dignus est enim operarius mercede sua. Nolite transire de domo in domum. 8 And into what city soever you enter, and they receive you, eat such things as are set before you.Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis : 9 And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.et curate infirmos, qui in illa sunt, et dicite illis : Appropinquavit in vos regnum Dei.St Paul all his life had a burning love for Jesus. He founded the Congregation of Passionists. He and his brethren were preachers of "the mystery of the cross and devotion to the Passion". He died A.D. 1775.

 13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. 14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.[17] "To fulfill": By accomplishing all the figures and prophecies; and perfecting all that was imperfect.[18] "Amen": That is, assuredly of a truth. This Hebrew word, amen, is here retained by the example and authority of all the four Evangelists. It is used by our Lord as a strong asseveration, and affirmation of the truth.Peter Kanis, born at Nijmegen in Holland, after brilliant studies at Cologne and Louvain, entered the Company of Jesus, of which he is one of the chief glories. The wisdom of his controversy, his eloquent preaching, his instructive writings (for example the first Catechism) caused him to be called the Hammer of Protestantism. He died at Fribourg in Switzerland. A.D. 1597.

Reading Father Gregory the Confessor from Athonite Fathers of the 20th Century

Paul Axton preaches: Bringing together the thought of William Desmond with Maximus the Confessor, this sermon traces how the seventh day is the revelation and reflexive divine presence fulfilled in Christ.  If you enjoyed this podcast, please consider donating to support our work. Become a Patron!

The righteous George was Metropolitan of Mitylene. In his old age, a persecution was unleashed against the Church by the iconoclast Emperor Leo V (the Armenian). To further his plans, the Emperor summoned a Council of bishops which he expected to support his iconoclasm. At the Council, George and some other faithful bishops refused to follow the Emperor's wishes, and openly stood in defense of the icons. For his stance, George was publicly humiliated, then sent into exile at Cherson on the Black Sea. There, after many years of extreme privation, the holy bishop died. By his prayers many were healed, both during his life and after his repose.

Philippians 4:4-9; John 12:1-18 Palm Sunday reveals both our love for Christ and our temptation to abandon Him when He does not meet our expectations. This homily invites us to see ourselves in the Gospel, to embrace the deeper work of transformation, and to follow the King who leads us not to comfort, but to life through the Cross. --- Palm Sunday Homily 2026 For the Jews two thousand years ago, today was the culmination of their long waiting: the Messiah had come to save them. "Hosanna in the Highest! Blessed is He who comes in the name of the Lord—the King of Israel!" It is a great day for us as well—the end of Great Lent, the celebration of Christ's triumphal entry into Jerusalem. We take up the first fruits of spring—palm leaves and pussy willows—not just as decoration, but as a sign of renewal. The winter of waiting is over. Christ has come among His people. As the Church sings in the Triodion: "Today the grace of the Holy Spirit has gathered us together, and we all take up Thy Cross and say: Blessed is He that comes in the name of the Lord." And more than that: He has come into our lives. This feast is not only about what happened in Jerusalem long ago. It is about the moment when Christ entered into our own story—when we first recognized Him as Lord, when we opened our hearts to Him, when we felt the relief of His presence. For many of us, that moment was marked by healing: the easing of despair, the forgiveness of sins, the restoration of hope. And so we cried out: "Hosanna in the Highest—the King has come to save!" Not just Israel. Me. But here is where the Gospel becomes dangerous for us. Because the people who cried "Hosanna" were not wrong to rejoice. They were wrong about what that joy meant. They loved Christ because He met their expectations. He healed the sick. He raised the dead. He gave them hope that their visible, worldly problems would be solved. Of course they loved Him. And we do the same. We love Christ when He meets our expectations:   when He brings peace   when He answers prayers the way we want   when He restores what we think should be restored We love the Church for the same reason:   when it comforts us   when it feels like home   when it confirms what we already believe We cry "Hosanna" when Christ—and His Body, the Church—fit into the life we already want. But then something happens. Christ moves beyond our expectations. He refuses to remain what we first loved Him for. And here the Church gives us words that both celebrate and correct us. In the hymns of this feast, we sing: "Seated in heaven upon Thy throne and on earth upon a colt, O Christ God, Thou hast accepted the praise of the angels and the song of the children who cried unto Thee: Blessed art Thou who hast come to call back Adam." He comes as King—but not the kind of king we expect. He comes not to confirm our plans—but to restore Adam. And this is why Lent has prepared us. All through the season, in the Great Canon of St. Andrew of Crete, we have been taught how to read Scripture: "I alone have sinned against Thee." "I am the one who has fallen." We are not spectators in the Gospel. We are participants. So when the crowd turns from "Hosanna" to rejection— we do not say, "they did this." We say: "I am capable of this." We are the ones who welcome Christ when He fits our expectations —and are tempted to abandon Him when He does not. And this is not just about Christ in abstraction.   It is about Christ in His Body—the Church. We love the Church when it gives us what we expect:      beauty      stability      meaning But when the Church calls us to something harder—      to repentance      to forgiveness      to self-denial —we can become disappointed. Even resistant. Even tempted to step back. But that later moment—the moment of disappointment— is often more important than the moment of joy. Because that is the moment when Christ is no longer fitting into our life— He is transforming it. And this transformation is not accidental. As Maximus the Confessor teaches, the spiritual life is the purification and reordering of our desires. We begin by loving God for what He gives us—but we are called to love Him for Himself. What begins as expectation must be healed into communion. We see this even in the Liturgy. In the Great Entrance, Christ comes among us. He is received with honor and reverence. But then a turn is made; the stairs up the amvon to the altar     are the mountain of Golgotha. And His throne is revealed—not as a seat of earthly glory— but as an altar of sacrifice. And the hymns of this Great Feast prepare us even for this. We sing: "Today the Master of creation and the Lord of glory enters Jerusalem seated on a colt. He hastens to His Passion, to fulfill the Law and the Prophets." The One we welcomed in joy— is already going to the Cross. This is the truth the crowd did not expect. And it is the truth we struggle with. Christ does not come simply to solve our problems. He comes to transform us. Not to meet our expectations— but to purify them. Not to give us the life we imagined— but to give us His life. So today we are given a choice. When Christ meets our expectations, we rejoice. But when He overturns them—when He exceeds them—when He leads us through the Cross—      what will we do then?      Will we turn away?      Or will we follow Him still? Some saw this day as the end—the fulfillment of everything they had hoped for. But it was not the end. It was the beginning. The beginning of a path that leads through suffering, through death— and into resurrection. So do not make your heart a place that welcomes Christ only on your terms. Do not turn your heart into a tomb for the King. Let it be His throne. Receive Him not only in triumph—but in sacrifice. Not only in consolation—but in transformation. Because He will not remain what we expect. And thanks be to God— He will become something far greater. "Let us also, like the children, bear the symbols of victory, and cry out to the Conqueror of death: Hosanna in the highest! Blessed is He that comes in the name of the Lord."

He took up the monastic life when very young, and lived as a recluse for many years, and gained the grace to heal sicknesses and drive out demons by his prayers. Later he became abbot of the Monastery of Pelekete in Bithynia. During the reign of the Emperor Leo the Isaurian, he and his monastery steadfastly upheld the holy icons, and were fiercely persecuted. Hilarion and his forty monks were exiled to a prison near Ephesus, where the Saint reposed.

Born in 1865, he was tonsured a monk in 1891, and consecrated a Bishop in 1891. From 1900, he was Bishop of Alaska, with oversight of the Church throughout North America. In America, he consecrated the first Orthodox monastery on the continent and worked tirelessly to unite all ethnic groups as one flock. In 1907 he was made Bishop of Yaroslavl and returned to Russia.   In 1917, he was elected to be the first Patriarch of Moscow since the abolition of the Patriarchate by Tsar Peter the Great more than 200 years before. Almost immediately, the Russian Church was plunged into new and terrible persecution as an atheist and totalitarian government seized control. Patriarch Tikhon always sought not to quarrel with the Communist government, but his refusal to deny his faith or his Church marked him in their eyes as an enemy. In 1925 he died under mysterious circumstances, and is generally thought to have been murdered by the Soviets. He is commemorated as a Confessor, and by many as a Martyr also.   Note: because his commemoration falls on the Feast of the Annunciation, his service is usually transferred to the day before or after the Feast.

When the Angles, Saxons and Jutes began settling across England in the wake of the Roman retreat in the early fifth century, the city they found on the north bank of the Thames was hardly a city at all. Within its walls were the great abandoned ruins of antiquity, ‘the works of giants' as one Anglo-Saxon poet put it, and little else. For hundreds of years the site was patchily inhabited, but two features indicated its future importance. In 604, the first Bishop of London was appointed, leading to the continuous presence of Christianity and the founding of St Paul's Cathedral; and down the river, the emergence of the Anglo-Saxon settlement of Lundenwic near where Covent Garden is today confirmed the area's prime position as a trading centre. By the time Alfred repelled the Danes in the ninth century, London's value had been realised, and the symbolic movement of the royal court from Winchester to Westminster under Edward the Confessor set London's trajectory. In this episode, Rosemary is joined by Matthew Davies, professor of urban history at Birkbeck, to trace this story of London through the multiple invasions, grand projects and power struggles that took it from a field of ruins to a flourishing medieval capital. Reading by Duncan Wilkins Non-subscribers will only hear an extract from this episode. To listen in full, and to all our other Close Readings series, sign up: Apple Podcasts: https://lrb.me/applesignuplr Other podcast apps: https://lrb.me/scsignuplr Further reading in the LRB: Eamon Duffy on Westminster: https://lrb.me/lrep301 Ferdinand Mount on Henry III: https://lrb.me/lrep304 Tom Shippey on Alfred: https://lrb.me/lrep302 Ysenda Maxtone Graham on the Strand: https://lrb.me/lrep303 Get in touch: podcasts@lrb.co.uk

His birthplace and the place of his episcopate are unknown. He was a monk of the Studion monastery in Constantinople, and a disciple of St Theodore the Studite. As a bishop he was severely persecuted by the iconoclasts in the time of the Emperor Constantine Copronymus, enduring hunger, imprisonment and mocking, thus earning the title "Confessor." Saint Theodore wrote a homily in honor of him.

St. Maximus the Confessor has a Lenten thought that Fr. Kubicki shares on today's reflection. Hear more about his bravery.

Dead Funny History: Emma of Normandy. Join historian Greg Jenner for a fast-paced, funny and fascinating journey through the life of Emma of Normandy - twice Queen of England, mother of kings, and the medieval Kris Jenner of royal politics.This episode of Dead Funny History is packed with jokes, sketches and sound effects that bring the past to life for families and Key Stage 2 learners. Emma's story is full of twists, betrayals and Viking invasions. Born in Normandy around 985 CE, she married King Aethelred the Unready at just 17, became queen, and had three children including future king Edward the Confessor.But when the Vikings invaded, Emma fled to France, only to return and marry the new Viking king, Cnut. That made her queen again, while Cnut was still married to someone else. Cue royal drama, competitive parenting, and a lot of people named Ælfgifu.Emma's life was a whirlwind of political alliances, family feuds and strategic marriages. She was exiled, had her treasures stolen, and saw her children fight for the throne. She even spread rumours to undermine her stepson Harold Harefoot, and helped her favourite son Harthacnut become king - only for him to dig up his half-brother's body and throw it in a swamp.Expect parodies, sketch comedy, and a quiz to test what you've learned. It's history with heart, humour and high production value. Perfect for curious kids, families, and fans of You're Dead To Me.Written by Gabby Hutchinson Crouch, Athena Kugblenu and Dr Emma Nagouse Host: Greg Jenner Performers: Mali Ann Rees and John-Luke Roberts Producer: Dr Emma Nagouse Associate Producer: Gabby Hutchinson Crouch Audio Producer: Emma Weatherill Script Consultant: Professor Elizabeth Tyler Production Coordinator: Liz Tuohy Production Manager: Jo Kyle Sound Designer: Peregrine AndrewsA BBC Studios Production