Podcasts about Coptic

Listen to Fr. Abraham's Sunday sermon.www.stsa.church

Listen to Fr. Timothy's Sunday sermon.www.stsa.church

Join Fr. Anthony Messeh for part 2 of "REALationship Goals" a 4-part series at The Well.https://www.youtube.com/stsachurchhttps://www.stsa.church/the-well

In this episode of The Biblical Languages Podcast, Kevin talks with Christophe Rico about his new Ancient Greek Thematic Dictionary.Christophe Rico is a linguist with a doctorate in ancient Greek and holds the French official accreditation to direct PhD research. Member of the Faculty of the University of Strasbourg, he is Professor of Greek Philology at the Ecole Biblique of Jerusalem. Since 2011, he is the Dean of the Polis Institute at Jerusalem where ancient languages (Greek, Latin, biblical Hebrew, Syriac, Coptic, classical Arabic) are taught through full immersion as living languages according to the “Polis method."Get volume 1 of the Ancient Greek Thematic Dictionary here: https://www.polisjerusalem.org/resource/ancient-greek-thematic-dictionary-volume-i/As always, this episode is brought to you by Biblingo, the premier solution for learning, maintaining, and enjoying the biblical languages. Visit ⁠biblingo.com to learn more and start your 10-day free trial. If you enjoy this episode, be sure to subscribe on your favorite podcast app and leave us a review. You can also follow Biblingo on social media @biblingoapp to discuss the episode with us and other listeners.

Listen to Fr. Anthony's Sunday sermon.www.stsa.church

Listen to Fr. Abraham's Sunday sermon.www.stsa.church

Join Fr. Anthony Messeh for part 1 of "REALationship Goals" a 4-part series at The Well.https://www.youtube.com/stsachurchhttps://www.stsa.church/the-well

Fr. Kyrillos Ibrahim- Homily for the 3rd Sunday of Tobi. The words of St. John the Baptist, "He must increase, and I must decrease," act as a foundational program for the whole Christian life. Some practical teachings on how we can accomplish this and a small reflection on the life and humility of a contemporary saint, the late Bishop Makarios of Qena. Click the icon below to listen.

God is loving and merciful, not judgmental and cruel Welcome back to Gnostic Insights and the Gnostic Reformation on Substack. Last week I began sharing with you what is essentially a book report on the book called That All Shall Be Saved, Heaven, Hell, and Universal Salvation by David Bentley Hart, and he's the translator of the New Testament that I've been using. So, last week we got up to page 21 out of this book, and now I'm all the way up to page 85, so we'll see what happened in this latest round of reading. Now, David Bentley Hart's style of writing may not be for everyone. It's very academic, very high-minded and educated and erudite—difficult to follow if you're not accustomed to reading scholastic writing. But I believe his heart's in the right place, and I agree with pretty much everything he says. I will do my best to reinterpret what he is saying in simpler words, in case you're interested in the content, but not in its delivery method. So, picking it up on page 21, Hart says, And what could be more absurd than the claim that God's ways so exceed comprehension, that we dare not presume even to distinguish benevolence from malevolence in the divine, inasmuch as either can result in the same endless excruciating despair? Here the docile believer is simply commanded to nod in acquiescence, quietly and submissively, to feel moved at a strange and stirring obscurity, and to accept that, if only he or she could sound the depths of this mystery, its essence would somehow be revealed as infinite beauty and love. A rational person capable of that assent, however, of believing all of this to be a paradox concealing a deeper, wholly coherent truth, rather than a gross contradiction, has probably suffered such chronic intellectual and moral malformation that he or she is no longer able to recognize certain very plain truths, such as the truth that he or she has been taught to approve of divine deeds that, were they reduced to a human scale of action, would immediately be recognizable as expressions of unalloyed spite. And he's talking about the idea that most everyone and everything is going to hell and will suffer eternal torment. That is an interpretation or misinterpretation of the word brought about by incorrect translation of the original Coptic. Most of our Bible translations come off of old Latin Vulgate translations, and then they've been modernized. But that's how errors are brought forward. And what Hart has done in his New Testament translation is go back to the original, very oldest transcripts, still in Greek, before they were translated to Latin. And he did what he called a pitilessly accurate translation, where Hart was not trying to make the words that are being translated fit into a predetermined doctrine, like everyone going to hell, or like the Trinity, or eternal damnation. These things we've been taught to believe are in the Scripture, but when you actually go back to the original Scriptures prior to the Latin translations, they are not in the Scripture. And so this book that I'm doing the book report on here, That All Shall Be Saved, this is about universal salvation, and doing away with the idea. And he says in this section I just read you, that it is a malevolent idea, unalloyed spite, unalloyed meaning pure spite on the part of God, that's going to send everyone to hell that doesn't get it. And that we have been commanded by the Church over the last 2,000 years to just nod our heads and say, oh, well, it's God's will, or oh, well, how can I presume to distinguish benevolence from malevolence, good intention from bad intention on the part of God, because God is so great and good. We're supposed to be docile believers, to acquiesce, that is, to go along with, to quietly and submissively accept that we don't get it, that we don't understand the depths of the mystery, and someday we will, and that God is good, and God is just, and therefore everyone's going to hell, except for those few preordained elect from before time began. So this book is entirely against that proposition. So moving on, what I did was I read the book through, and I've highlighted the parts that seem worth sharing or very interesting. Now we're jumping to page 35, where he says that certain people, of my acquaintance who are committed to what is often called an intellectualist model of human liberty, as I am myself, [he says], but who also insist that it is possible for a soul freely to reject God's love with such perfect perpiscuity of understanding and intention as to merit eternal suffering. And we can tell from the context that perpiscuity means you get it. So he's saying, how is it even possible for a soul to freely reject the love of God and consign oneself into eternal torment? It just doesn't work. It's not possible. He says, this is an altogether dizzying contradiction. In simplest terms, that is to say, they, [that is, the intellectualists], want to assert that all true freedom is an orientation of the rational will toward an end that the mind takes in some sense to be the good, and so takes also as the one end that can fulfill the mind's nature and supply its desires. This means that the better the rational will knows the Good, and that's a capital G, Good, for what it is, the more that is that the will is freed from those forces that distort reason and lead the soul toward improper ends. The more it will long for and seek after the true good in itself, and conversely, the more rationally it seeks the good, the freer it is. He says that in terms of the great Maximus the Confessor, who lived from 580 to 660, the natural will within us, which is the rational ground of our whole power of volition, must tend only toward God as its true end, for God is goodness as such, whereas our gnomic or deliberative will can stray from him, but only to the degree that it has been blinded to the truth of who he is and what we are, and as a result has come to seek a false end as the true end. In short, sin requires some degree of ignorance, and ignorance is by definition a diverting of the mind and will to an end they would not naturally pursue. So, in other words, we all want what's best for ourself, even in the most selfish sense, even in the most egoic sense. The ego wants what is best for this person that it is part of, that that is the rational end of the ego's striving, what is best, and that there is a thing called good in the absolute sense, and if we realize that, then we would strive toward the good, by definition. Carrying on, page 37, I'm not saying that we do not in some very significant sense make our own exceedingly substantial voluntary contributions to our estrangement from the good in this life. And, see, he's just saying we all screw up. Even if we are seeking the good, we often fall backwards into the bad, okay? Up to a certain point, [he says], it is undeniable, but past that point it is manifest falsehood. There is no such thing as perfect freedom in this life, or perfect understanding, and it is sheer nonsense to suggest that we possess limitless or unqualified liberty. Therefore, we are incapable of contracting a limitless or unqualified guilt. There are always extenuating circumstances. Well, in a sense, that's true of all of us and all of our circumstances. We are a product of our environment, to some extent. But don't forget that in the Gnostic view, we also contain the pure goodness of God, the capital S Self, that reflects the Fullness of God. So we do know what goodness is, even if we are surrounded by badness. Quoting Hart again, page 40, Here though, I have to note that it is a thoroughly modern and wholly illogical notion that the power of absolutely unpremised liberty, obeying no rationale except its own spontaneous volition toward whatever end it might pose for itself, is either a real logical possibility or, in any meaningful sense, a proper definition of freedom. See? He's saying it's thoroughly modern and wholly illogical to think that we have complete freedom of will, and that we can choose to follow any unethical or immoral end that we wish to, because what's it matter? One choice being pretty much the same as another, you see. He goes on to say, in page 40, A choice made without rationale is a contradiction in terms. At the same time, any movement of the will prompted by an entirely perverse rationale would be, by definition, wholly irrational. Insane, that is to say. And therefore, no more truly free than a psychotic episode. The more one is in one's right mind, the more that is that one is conscious of God as the goodness that fulfills all beings. And the more one recognizes that one's own nature can have its true completion and joy nowhere but in Him, and the more one is unfettered by distorting misperceptions, deranged passions, and the encumbrances of past mistakes, the more inevitable is one's surrender to God, liberated from all ignorance, emancipated from all the adverse conditions of this life, the rational soul could freely will only its own union with God, and thereby its own supreme beatitude. We are, as it were, doomed to happiness, so long as our natures follow their healthiest impulses unhindered. And we cannot not will the satisfaction of our beings in our true final end, a transcendent good lying behind and beyond all the proximate ends we might be moved to pursue. This is no constraint upon the freedom of the will, coherently conceived. It is simply the consequence of possessing a nature produced by and for the transcendent good, a nature whose proper end has been fashioned in harmony with a supernatural purpose. God has made us for Himself, as Augustine would say, and our hearts are restless till they rest in Him. A rational nature seeks a rational end, truth, which is God Himself. The irresistibility of God for any soul that has been truly set free is no more a constraint placed upon its liberty than is the irresistible attraction of a flowing spring to fresh water in a desert place to a man who is dying of thirst. To choose not to drink in that circumstance would not be an act of freedom on his part, but only a manifestation of the delusions that enslave him and force him to inflict violence upon himself, contrary to his nature. Do you follow the reasoning there? That boils down to simply saying it is logical. Even Mr. Spock would find it logical for a human to pursue the good in its own best interests, and that it is illogical, illogical all the way to insanity, to refuse the good, to refuse what is best for you. It's a manifestation of insanity, to refuse the love of God. How's that for laying it out? I really appreciate logic, you know, because this is a logical universe. If the laws of physics and chemistry didn't hold true to logic, and that includes math, you see, 2 plus 2 equals 4, etc., all the way through all the difficult math, the quantum physics, and the string theory, and so forth, this is a logical universe based upon the Aeon known as Logos, logic. And so, therefore, to reject logic, it's not smart, it's not clever, it's not freedom. And, by the way, this is about the level of pushback I see in, for example, YouTube comments that reject the gospel. They're pretty much on the order of, oh, yeah, I can die of thirst if I want to, so F off. Okay, well, good luck with that, right? Carrying on, page 43. None of this should need saying, to be honest. We should all already know that whenever the term justice and eternal punishment are set side by side as if they were logically compatible, the boundaries of the rational have been violated. If we were not so stupefied by the hoary and venerable myth that eternal damnation is an essential element of the original Christian message, and then he says in parentheses, which, not to spoil later plot developments here, it is not, we would not even waste our time on so preposterous a conjunction. From the perspective of Christian belief, the very notion of a punishment that is not intended ultimately to be remedial is morally dubious, and he says in parentheses, and I submit anyone who doubts this has never understood Christian teaching at all. But even if one believes that Christianity makes room for the condign imposition, [and condign means proper or fitting], imposition of purely retributive punishments, it remains the case that a retribution consisting in unending suffering, imposed as recompense for the actions of a finite intellect and will, must be by any sound definition disproportionate, unjust, and at the last, nothing more than an expression of sheer pointless cruelty. And of course, I do find that attitude on the part of Christians I talk to and try to explain the idea of universal salvation being Christ's true mission, that all shall be redeemed, every knee shall bow. They'd much rather send people to hell, and when you see their faces as they're saying it, it's not, oh, you know, I'm so sorry that it's this way and my heart breaks, but I'm afraid they're all going to hell. It's not like that at all. It's like, damn straight, they deserve to go to hell. Now, you take that kind of anger and cruelty when you consider that they are advocating unending, excruciating pain and punishment, and then you try to say that that is God's will, that goodness incorporates unending punishment. And Hart's saying, indeed, especially unending punishment that isn't for remediation, isn't to make them a better person, but simply to make them hurt. And who are you punishing? Finite beings with limited time and intelligence and ability to reason with things that happened in their past. Maybe they were brought up by someone very cruel who taught them cruelty, and so they carry on cruelty. And then that the God of all love and the God of all justice would send them to hell for eternal torment. And up until quite recently, even babies who were unbaptized would be sent to hell for eternal torment. And then someone came up with the idea of a baby purgatory where unbaptized babies never get to go to heaven, but they're not going to be eternally punished either. They're just going to go to a baby land where they're held apart from the rest of the redeemed. Well, really? That's hardly any better. I mean, it's somewhat better, but why shouldn't these pure babies who pretty much incorporate the Fullness of the Self and love of God, why wouldn't God want them back? You see, it doesn't make any sense. And if you're a Christian listening to me today who has had niggling doubts about certain things, and one of them being this idea of grandma being in hell and in the midst of eternal torture now because she wouldn't listen to your preaching, you can relax about it. Because we are the sower of seeds, but we are not the harvester. It is Christ who harvests the souls, who brings them all home. Back to Hart here again. On page 47, he says, Once more, not a single one of these attempted justifications for the idea of an eternal hell actually improves the picture of God with which the infernalist orthodoxy presents us. And he uses the word infernalist for like the infernal torments of hell. So an infernalist is someone who believes folks are going to hell for eternity. So he says, Once more, not a single one of these attempted justifications for the idea of an eternal hell actually improves the picture of God with which the infernalist orthodoxy presents us. And it is this that should be the chief concern of any believer. All of these arguments still oblige one to believe that a benevolent and omnipotent God would willfully create rational beings destined for an endless torment that they could never, in any rational calculus of personal responsibility, earn for themselves. And to believe also that this somehow is essential to the good news Christianity brought into the world. Isn't it true? When you're in church and you hear the preacher preaching a very nice, very good message about relationships or about moral virtue, and then there is a plea and a threat at the end that if you are sitting in the congregation and you have not accepted Christ as your personal Savior, you may go out and die this afternoon and go to hell. It's not right. It's contradictory. It is not the pure will of God. Page 47 goes on to say, In the end, there is only one logical terminus toward which all these lines of reasoning can lead: When all the possible paths of evasion have tapered away among the weeds, one has to stop, turn around, retrace one's steps back to the beginning of the journey, and finally admit that, if there really is an eternal hell for finite spirits, then it has to be the case that God condemns the damned to endless misery not on account of any sane proportion between what they are capable of meriting and how he chooses to requite them for their sins, but solely as a demonstration of his power to do as he wishes. Now, by the way, when I read the Old Testament, I see that that is often the attitude that Jehovah has towards his subjects. He commands things because he can, and he wants obedience because he wants obedience. Remember, the Demiurge controls through strong strings. He does not approve of willpower. Willpower is messy. Willpower means not obeying the will of God, and he wants to be the sayer of our souls. But the God Above All Gods, the Gnostic God, outranks the Old Testament God. The God Above All Gods is the Father who begat the Son. The Demiurge keeps chaos at bay by forbidding free will in his subjects And so when Jesus says, I and my Father are one, he's not talking about the Old Testament God. He's talking about the God Above All Gods, the originator of consciousness, of love, of life, of free will. And we are all fractals of that Father. Through the Son, through the Fullness of God, we are fractals of all of those powers of the Father–stepped down, because we're smaller fractals. So we all have to return to the Father in the end. When we loose these mortal coils and we're no longer bound to the material that deludes us, then we can finally return to the Father again. So onward and upward is not a trap. Onward and upward is freedom. Don't let anyone tell you otherwise. So back to this idea of the Old Testament God enjoying his omnipotent sovereignty. On page 48, Hart is talking about Calvin and predestination. And he says, in book three of Calvin's Institutes, he even asserts that God predestined the human fall from grace, precisely because the whole of everything, creation, fall, redemption, judgment, the eternal bliss of heaven, the endless torments of hell, and whatever else, exists solely for the sake of a perfect display of the full range of God's omnipotent sovereignty, which for some reason absolutely must be displayed. He goes on to say he doesn't know how to respond to that, because, I know it to be based on a notoriously confused reading of Scripture, one whose history goes all the way back to the late Augustine, a towering genius whose inability to read Greek and consequent reliance on defective Latin translations turned out to be the single most tragically consequential case of linguistic incompetence in Christian history. In equal part, however, it is because I regard the picture of God thus produced to be a metaphysical absurdity, a God who is at once supposedly the source of all things, and yet also the one whose nature is necessarily thoroughly polluted by arbitrariness. And no matter how orthodox Calvinists might protest, there is no other way to understand the story of election and dereliction that Calvin tells, which would mean that in some sense he is a finite being, that is God, in whom possibility exceeds actuality, and the irrational exceeds the rational. A far greater concern than either of these theological defects, either the deeply misguided scriptural exegesis or the inept metaphysics of the divine, it is the moral horror in such language. So that's as far as we're going to go today. In next week's continuance of this train of thought, Hart will talk about the difference between the God Above All Gods, essentially, even though Hart's not calling himself a Gnostic. When he speaks of God, or Goodness with capital G, he is speaking of the God Above All Gods. And when he contrasts it with the God of Calvin and Augustine in the Old Testament, that is the Demiurgic God. I've noticed that many modern people seem to think of God as a yin-yang type of completion, that is, where evil balances good, where darkness is necessary to balance light, where the purpose of humanity, or what happens here in humanity, is that we are instantiating strife and struggle and evil for the teaching of God, for the completion of God. That is not right. That's wrong theology, folks. Our God is all goodness, and there is no evil that emanates from God. Well, where did evil come from then? It's merely the absence of good. So evil is the absence of goodness. The archons are the shadows of the Aeons. And when the light fully comes and fills all of space, the shadows will disappear, and the light comes along with the love. And so that's our job, to realize that universal and ethereal love, and to so let our light shine and our lives shine with love, that the Demiurge will be eventually won over. And as for the shadows, every time we bring light into the world, we're diminishing the power of the Demiurge. We're shining light onto a shadow and evaporating it. Next week, we'll pick this up for part three of That All Shall Be Saved by David Bentley Hart. Let me know what you think of this. Send me some comments. Onward and upward. God bless us all. »»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»> Please buy my book–A Simple Explanation of the Gnostic Gospel. In this book you will find the original Christian theology as taught by Jesus before the Catholic Church and the Emperor of Rome got their hands on it. A Simple Explanation of the Gnostic Gospel is for seekers and scholars alike. The language is as simple and accessible as I could make it, even though the subject matter is profoundly deep. The book is available in all formats, including paperback, hardcover, and kindle. The audio book narrated by Miguel Conner of Aeon Byte Gnostic Radio is also available on amazon. And please request that your local library carry the book—it's available to all libraries and independent book sellers. Buy the book! Available in all formats and prices…

Fr. Andrew Iskander- Homily for the 2nd Sunday of Tobi. A reflection on the baptism of Christ, the one without sin. Click the icon below to listen.

Kathy Farag- a reflection on the life of Mother Cabrini. Click the icon below to listen.

“Can women be priests?” This question opens a discussion on the roles of gender within the Church, touching on the norms that allow married priests in the Eastern Rite but not in the Latin Rite. Other topics include whether the Pope could teach ex cathedra without consulting the Magisterium and advice for fostering a young boy’s appreciation for the Mass. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:33 – Can you clarify the norms that dictate that men can be married priests in the Eastern right Catholic Church but not latin right? 12:14 – Would the Pope ever teach ex cathedra without consulting with the magisterium? 17:03 – What advice would you give a young father of a boy so he has an appreciation for the Mass? 29:45 – Cy says all kids need is Mr. Rogers 30:33 – Does dispensationalism have a different understanding of what the Gospel is and what a Christian is? 40:38 – Why can't women be priests? 47:30 – Are there other Apostolic Churches other than the Coptic, Orthodox and Catholic? 51:52 – Why does the conversation turn to whether a Pope is liberal or conservative, shouldn't the conversation be, is he orthodox?

Fr. Kyrillos Ibrahim- Homily for the 1st Sunday of Tobi. The first Sunday after Nativity relates the Holy Family's flight to Egypt and the slaughter of the innocents. We find both the hope and light of the Incarnation, but also its opposition. This reveals both the fragility of the human condition and its resilience by the grace and power of God in our lives. Click the icon below to listen.

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

Listen to Fr. Anthony's Sunday sermon.www.stsa.church

Fr. Andrew Iskander- Homily for the 4th Sunday of Kiahk. A reflection on the significance of St. John the Baptist. Click the icon below to listen.

Join Fr. Timothy for this inspiring talk for the New Year.https://www.youtube.com/stsachurchhttps://www.stsa.church/the-well

Part 4 - Wednesday Koiahk Praises - 2025 @ St. Philopateer Coptic Orthodox Church - Palm Harbor, FL ~ December 23, 2025

Part 1 @ St. Demiana Coptic Orthodox Church - Jacksonville, FL ~ December 13, 2025

Part 2 @ St. Demiana Coptic Orthodox Church - Jacksonville, FL ~ December 13, 2025

Part 1 - Wednesday Koiahk Praises - 2025 @ St. Philopateer Coptic Orthodox Church - Palm Harbor, FL ~ December 23, 2025

Part 2 - Wednesday Koiahk Praises - 2025 @ St. Philopateer Coptic Orthodox Church - Palm Harbor, FL ~ December 23, 2025

Part 3 - Wednesday Koiahk Praises - 2025 @ St. Philopateer Coptic Orthodox Church - Palm Harbor, FL ~ December 23, 2025

Part 5 - Wednesday Koiahk Praises - 2025 @ St. Philopateer Coptic Orthodox Church - Palm Harbor, FL ~ December 23, 2025

Listen to Fr. Timothy's Sunday sermon.www.stsa.church

1. What is your own experience of journeys? Share about some that come to mind, and how they've shaped you. How did you know there was a journey ahead? Or did you? Have you ever felt like you weren't “not made for perilous quests?” When things seem perilous (physically or emotionally or both), do you tend more toward avoidance or diving right in? How has that worked for you in the past?2. Marina taught today about the Coptic tradition surrounding the holy family's flight to Egypt. One key feature is that, for Copts, the holy family's flight is richly under twined with an understanding of journey as a path to consecration.How does this strike you? Do you have journeys that you think have consecrated you? Or someplace you know? What have they been like? How have they been different from other journeys? How have they been the same?3. Marina listed a handful of the sites that are visited and revered for their part in the story of the holy family's flight through Egypt. And the ways in which the faithful “yes” of Joseph, and of Mary, enabled lasting and powerful change for the world. How possible does it feel that a treacherous journey on which you may be asked to go could result in positive powerful change for others? What about that idea makes you skeptical? What makes you hopeful?When it comes to journey, Marina identified two key actions: saying yes, and taking that crucial first step. Do you have journeys into which you are being beckoned? What would it be like to take those two key actions? To simply say yes? To take that crucial first step? How do you feel about that possibility?

Fr. Kyrillos Ibrahim- Homily for the 3rd Sunday of Kiahk. In the Magnifcat of St. Mary, she proclaims that God's mercy is "on those who fear Him from generation to generation” (Lk. 1:50). A reflection on the virtue of the Fear of the Lord - its meaning, its relationship to humility, trust and love, and how we can acquire it. Click the icon below to listen.

Listen to Fr. Anthony's Sunday sermon.www.stsa.church

God is writing a beautiful new chapter for STSA, and we're stepping into it together. Be part of this joyful, hope-filled season; a journey of faith, vision, and kingdom-building by going to https://www.STSA.church/kingdom

Fr. Andrew Iskander- Homily for the 2nd Sunday of Khiakh. A reflection on the Annunciation, and having joy in the midst of uncertainty. Click the icon below to listen.

Listen to Fr. Timothy's Sunday sermon.www.stsa.church

God is writing a beautiful new chapter for STSA, and we're stepping into it together. Be part of this joyful, hope-filled season; a journey of faith, vision, and kingdom-building by going to https://www.STSA.church/kingdom

Fr. Kyrillos Ibrahim- Homily for the 1st Sunday of Kiahk. A reflection on the Mystery of the Incarnation as the meeting between the cry of God for His creation's redemption and salvation and the cry of humanity which is born from its bondage to sin and death. As God hears our cry, He also teaches us to hear the cry of our fellow human. Click the icon below to listen.

Listen to Fr. Abraham's Sunday sermon.www.stsa.church

Listen to Fr. Timothy's Sunday sermon.www.stsa.church

God is writing a beautiful new chapter for STSA, and we're stepping into it together. Be part of this joyful, hope-filled season; a journey of faith, vision, and kingdom-building by going to https://www.STSA.church/kingdom

Fr. Andrew Iskander- Homily for the 4th Sunday of Hathor. A reflection on the parable of the rich, young man who asked Jesus how to enter Heaven. Click the icon below to listen.

Listen to Fr. Anthony's Sunday sermon.www.stsa.church

Listen to Fr. Abraham's Sunday sermon.www.stsa.church

Fr. Kyrillos Ibrahim- Homily for the 3rd Sunday of Hathor. In Luke 14, the Lord calls us to count the cost of true discipleship: taking up our Cross and forsaking all. A reflection on the spiritual deformities that prevent us from true discipleship including being duplicitous, half-hearted, presumptuous, and lacking unity of life. Click the icon below to listen.

Listen to Fr. Anthony's Sunday sermon.www.stsa.church

Join Fr. Anthony Messeh for part 5 of "[re]Learning to Pray" a 6-part series at The Well.https://www.youtube.com/stsachurchhttps://www.stsa.church/the-well

Fr. Andrew Iskander- Homily for the 2nd Sunday of Hathor. A reflection on the Parable of the Sower and how to be good soil. Click the icon below to listen.

Listen to Fr. Abraham's Sunday sermon.www.stsa.church

Today we have a CHILL CHAT SESSION: We continue the series with part 4 on symmetrical and asymmetrical christology, logos-sarx christology, composite hyspotasis and tertium quid.  @OrthodoxShahada  and  @OrthodoxDavid  Send Superchats at any time here: https://streamlabs.com/jaydyer/tip David's key talk is here https://youtu.be/Gm_GRzu-BR0 Qai substack is here https://orthodoxshahada.substack.com/p/oriental-monophysites-do-not-understand-a2b https://orthodoxshahada.substack.com/p/st-basil-completely-refutes-oriental Join this channel to get access to perks: https://www.youtube.com/channel/UCnt7Iy8GlmdPwy_Tzyx93bA/join Order New Book Available here: https://jaysanalysis.com/product/esoteric-hollywood-3-sex-cults-apocalypse-in-films/ Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyer Music by Amid the Ruins 1453 https://www.youtube.com/@amidtheruinsOVERHAUL Join this channel to get access to perks: https://www.youtube.com/channel/UCnt7Iy8GlmdPwy_Tzyx93bA/join #comedy #podcast #entertainmentBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.

Listen to Fr. Timothy's Sunday sermon.www.stsa.church

Join Fr. Anthony Messeh for part 5 of "[re]Learning to Pray" a 6-part series at The Well.https://www.youtube.com/stsachurchhttps://www.stsa.church/the-well

Listen to Fr. Anthony's Sunday sermon.www.stsa.church

Listen to Fr. Abraham's Sunday sermon.www.stsa.church

Join Fr. Anthony Messeh for part 4 of "[re]Learning to Pray" a 6-part series at The Well.https://www.youtube.com/stsachurchhttps://www.stsa.church/the-well