Podcasts about eastern christian

Here Isaac is not giving us a technique for moral improvement. He is unveiling an icon. Behind his austere language of toil and Scripture and withdrawal stands a single, luminous vision: the human heart being slowly remade into the dwelling place of God. Asceticism is not a set of behaviors aimed at self mastery. It is the patient clearing of space so that the Trinity may come to rest within us. Everything Isaac names flows from this one mystery. He begins with what looks like a chain of practices. Bodily toil guards purity. Scripture sustains the toil. Hope and fear steady the soul. Prayer and withdrawal from men protect the heart. But Isaac is not describing a ladder that climbs upward by human effort. He is describing how the soul is held open until it can be seized by the Spirit. These disciplines do not save. They keep us available for salvation. They prevent the heart from sealing itself against grace. This is why Isaac speaks so soberly about the Scriptures. Until the Comforter has come and taken up His dwelling in the depths of the person we need the written word to keep us from drifting into forgetfulness and fantasy. The Scriptures are not information. They are a form of remembrance. They press the shape of Christ into the memory of the heart so that when our mind is scattered and the passions begin to speak their lies we are not carried away from our true homeland. But Isaac also knows that even Scripture is provisional. There comes a moment when the teaching no longer comes from without but from within. When the Spirit penetrates the noetic powers of the soul the heart itself becomes the book. The same Word who once spoke in letters now speaks in fire. This is not a rejection of Scripture but its fulfillment. The written Gospel gives way to the living Christ engraved upon the heart. Here we touch the heart of Eastern Christian mysticism. Salvation is not merely a verdict. It is a transformation of perception. The center of knowing shifts. The ego no longer stands as the interpreter of reality. The Spirit becomes the teacher. And because this teaching comes from God Himself it is not lost. It does not evaporate under distraction or suffering. It remains as a living memory of communion. Isaac then strikes at something that terrifies the ego. He distinguishes between good thoughts and a good heart. We are accustomed to judging ourselves by the surface weather of the mind. We watch our thoughts rise and fall like waves and imagine that our worth before God is decided by their movement. Isaac says this is an illusion. Thoughts come and go like sea winds. They stir the waters but they do not constitute the depths. The heart is the foundation. It is the place where we truly consent or refuse. A person may be flooded with thoughts and yet remain rooted in God. Another may have refined ideas and yet be inwardly turned toward self. What matters is not the agitation of the surface but the direction of the ground beneath it. This is a devastating word for the controlling ego. We want to manage our thoughts. We want to produce holiness by technique. We want to ensure our standing before God by monitoring every inner movement. Isaac tells us that this entire project is misguided. If judgment were passed on every thought we would be condemned and justified a thousand times a day. That is not how God sees us. God looks at the heart. He looks at where we have placed our deepest trust. And here the abyss opens. To let go of the ego is not to become passive or vague. It is to cease making ourselves the measure of reality. It is to fall into the love of God without conditions. The heart that consents to this fall becomes a foundation of peace even while the mind continues to be stirred by many winds. This is why the saints can live in such freedom. They are no longer organized around self protection. They have entrusted themselves to the Paschal mystery. For Isaac all of this is Christological. The Spirit who teaches the heart is the Spirit poured out by the crucified and risen Lord. The abyss into which we fall is the same abyss into which Christ descended in His self emptying love. To enter this path is to be drawn into the very life of the Trinity. We are no longer managing ourselves toward virtue. We are being re created from within by divine love. This is the beauty of the ascetical mystical tradition of the East. It does not offer self improvement. It offers transfiguration. It does not promise control. It invites surrender. It does not measure us by the turbulence of our thoughts but by the quiet yes of the heart. Isaac shows us a humanity that has learned to rest in God even while the winds still blow. A humanity no longer driven by fear or fantasy but grounded in the living presence of the Spirit. This is what we have become in Christ. And this is what the desert still calls us to be. --- Text of chat during the group: 00:01:01 Jonathan Grobler: Evening father 00:02:20 Fr. Charbel Abernethy: Good evening 00:02:50 Ryan Ngeve: Good evening Father 00:04:37 Bob Čihák, AZ: P. 175, # 19, final paragraph 00:04:49 Adam Paige: Happy feast day of Saint Isaac the Syrian to all ! New movie from the writer & director of “Man of God” (about St Nektarios) coming out this weekend: “Moses the Black” ! https://en.wikipedia.org/wiki/Moses_the_Black_(film) 00:05:49 Anna: There was a run on bananas with this last storm 00:06:06 Anna: What movie 00:06:35 Anna: Thanks 00:08:08 Anna: Movie theater for Moses the Black... https://www.fathomentertainment.com/releases/moses-the-black/ 00:08:19 Anna: It's in theaters 00:09:35 Anna: That doesn't look like it 00:10:11 Jonathan Grobler: Excited for Lent, will hopefully be confirmed this Easter 00:10:41 Jessica McHale: 16th of Feb 00:10:41 Bob Čihák, AZ: P. 175, # 19, final paragraph 00:10:53 Angela Bellamy: Is there a resource some place on how Lent is traditionally observed? 00:11:18 Anna: That link is the movie playing on the 30th and so on 00:11:18 Janine: Yes 00:11:22 Anna: https://www.fathomentertainment.com/releases/moses-the-black/ 00:11:30 Janine: Alexander 00:11:45 Jessica McHale: Great Lent: Journey to Pascha by Father Alexander Schmemann 00:14:22 Angela Bellamy: Reacted to "Great Lent: Journey ..." with

WARNING: This episode contains conversations about suicide and suicide ideation and may not be suitable for all listeners/viewers. How do you experience Jesus fully after coming to Christ? How can you continue to experience Him when life is full of pain and difficulties?Naeem Fazal has an incredibly powerful testimony of how he first encountered Christ. Born into a Muslim family, Naeem experienced a supernatural experience as a young adult that forever changed the trajectory of his life. The cost was significant as he grew to know Jesus more intimately—eventually becoming a pastor—and faced being disowned by his loved ones. Later, he walked through his father's attempted suicide and the sudden loss of his brother-in-law, moments that ultimately allowed him to show his family how they, too, could encounter Jesus in a personal and transformative way. In his bookTomorrow Needs You: Seeing Beauty When You Feel Hopeless, he explores how fear can be our greatest enemy and how life with Jesus leads us into a new way of living—not from fear, but from love.In this episode, Davey and Naeem talk about the supernatural and spiritual warfare, the differences between the Western and Eastern Christian experience, and how to navigate the estrangement that can arise when you choose to follow Christ.If you've ever longed for a deeper connection with Jesus in the midst of hardship, this conversation will encourage you that—even in your wrestlings—you can find the intimacy with Him that your heart desires. Website: www.naeemfazal.orgInstagram: https://www.instagram.com/naeemfazal/ Facebook: https://www.facebook.com/naeem.fazal.3 Book: Tomorrow Needs You: Seeing Beauty When You Feel Hopelesshttps://amzn.to/3KvfM63Stories matter. They inspire, uplift, and remind us we're not alone in our pain. Hope in the Valley: 42 Days of Healing Through the Psalms After Loss, Grief, and Tragedy is a new devotional featuring real stories from the Nothing Is Wasted community—offering strength, comfort, and hope in life's hardest moments. Order your copy today at: www.nothingiswasted.com/hopeinthevalley Looking for help in navigating the valley of pain and trauma? Our Nothing is Wasted coaches can help: www.nothingiswasted.com/coaching Want a pathway through your pain? The Pain to Purpose Course can lead you through all you've been through: www.nothingiswasted.com/paintoppurpose Learn more about your ad choices. Visit megaphone.fm/adchoices

I thought today I would share with you a book by David Bentley Hart. Hart wrote that translation of the New Testament that I'm very much enjoying, because it mirrors the same language that the Gnostic gospel uses in the Nag Hammadi codices, particularly the Tripartite Tractate, which is what I share with you here at Gnostic Insights. David Bentley Hart is extremely eloquent and erudite. His prose puts me to shame. He is a great writer and a brilliant mind. He's an Eastern Orthodox scholar of religion and a philosopher. And the deal is, he does seem to love God. So his philosophy and his theology goes through what seems to me to be a very Gnostic heart and orientation on his part. So I'm reading this book now called, That All Shall Be Saved, Heaven, Hell, and Universal Salvation, because I could tell from reading the footnotes in his New Testament that he and I agree on this universal salvation. I seem to be coming at it from a different place than he does. My major reason why everyone and everything that's living now will return to heaven is that everything comes from heaven. So if everything doesn't return to heaven in the end, if most of it, as a matter of fact, was thrown into eternal fires of torment, well, God itself would be lessened. The Father would be less than he was at the beginning, and that's an impossibility, because the Father was, is, and ever shall be the same. He is not diminished by the love and consciousness and life that flows out of him. But if that life, love, and consciousness winds up in a black hole at the bottom of an eternal pit of torment, well, there's so many things wrong with that statement, just absolutely wrong. And that's what David Bentley Hart's book is all about, and he has several ways he's going to explain why that can't be so. The reason I say it can't be so is that all consciousness, life, and love come from the Father. So in the big roll-up, if we accept the proposition that there will be an end to this material existence, which is what all Christians and Jews profess, and if everything that emanated from the Father in the beginning, beginning with the Son, which is the first and only direct emanation, and then everything else emanates through the Son, well, if it doesn't return at the end of material time, then the Father and the ethereal plane would be diminished, because it poured out all of this love and consciousness into this material realm, and it all has to return. The Tripartite Tractate says that everything that existed from the beginning will return at the end of time. In verses 78 and 79 of the Tripartite Tractate, it's speaking about the shadows that emerged from Logos after the Fall, and it says, Therefore their end will be like their beginning, from that which did not exist they are to return once again to the shadows. “Their end will be like their beginning,” in that they didn't come from above—they were shadows of the fallen Logos. And so when the light comes and shines the light, the shadows disappear. Furthermore, in verses 80 and 81, the Tripartite Tractate says, The Logos, being in such unstable conditions, that is, after the Fall, did not continue to bring forth anything like emanations, the things which are in the Pleroma, the glories which exist for the honor of the Father. Rather, he brought forth little weaklings, hindered by the illnesses by which he too was hindered. It was the likeness of the disposition which was a unity, that which was the cause of the things which do not exist from the first. So these shadows didn't exist in the Pleroma; they were shadows, they were imitations of the unity which existed from the first, and that unity is the Fullness of God—the Aeons of the Fullness of God. And it is only these shadows that will be evaporated at the end of time, that will not go to the ethereal plane. All living things will, because we're not shadows of the Fall. We are actually sent down from the unity, from the Fullness of God, with life, consciousness, and love. And so all of that has to return to the Father. So that is where I'm coming from, that God can't be lessened, made less than it was at the beginning. So everything will be redeemed and returned. And of course, practically all of Christianity nowadays believes that most everything that was emanated from the beginning will be destroyed, or put into a fire of torment for all eternity. Anyone who wasn't baptized, or anyone who didn't come forward to profess a belief in Christ—and that's most of the other cultures and people of the world. The conventional Christian church doesn't even realize that animals are going to heaven. I often comfort people whose pet has just passed away, and they're missing them so badly, and they love them so much, and it hurts so much, and I say to them in comfort, “Well, your pet is waiting for you in heaven, and you'll be reunited when you cross over, and then you'll have them again, and you'll all be very happy forever together.” That's my basic approach. franny and zoey sunset As a matter of fact, I'm waiting for my pack—that's who I expect to greet me. I'm not waiting for my dead relatives, or my late husband. I'm not expecting them on the other shore waiting for me, although perhaps they will be. Who I really am looking forward to seeing are my dogs and cats, every dog and cat I've ever had. And I figure they're all up there together as a big pack, playing on the beach. So that's what keeps me comforted, and keeps me looking forward. I'm very happy to imagine that that will be what greets me when I cross over. So this morning, what I'd like to share with you are some of Hart's writing that he shares in his introduction that's called, The Question of an Eternal Hell, Framing the Question. So this is before he even gets into his various apologetics of how it is that everyone will be saved. But I really wanted to share this with you. Hart writes in a very high-minded manner, so I'll attempt to translate it for us all. So on page 16, Hart says, And as I continued to explore the Eastern Communions as an undergraduate, I learned at some point to take comfort from an idea that one finds liberally scattered throughout Eastern Christian contemplative tradition, from late antiquity to the present, and expressed with particular force by such saints of the East as Isaac of Nineveh, who lived between 613 and 700, and Silouan of Athos, who lived between 1866 and 1938. And the idea is this, that the fires of hell are nothing but the glory of God, which must at the last, when God brings about the final restoration of all things, pervade the whole of creation. For although that glory will transfigure the whole cosmos, it will inevitably be experienced as torment by any soul that willfully seals itself against love of God and neighbor. To such a perverse and obstinate nature, the divine light that should enter the soul and transform it from within must seem instead like the flames of an exterior chastisement. That's pretty interesting. He's saying that after the final roll-up, the glory of God, or the light of God, will fill all of space and eternity, and that we will be able to see it and experience it. We will stand before the glory of God. But anyone who is hiding from God, or that is a hateful person, will experience that same glory as flames of fire that torment. And so that will be their punishment. But it's not coming from God. God's bringing glory and love and light. But they, because they are resistant, they will experience it as those flames of hell. So Hart goes on to say, This I found not only comforting, but also extremely plausible at an emotional level. It is easy to believe in that version of hell, after all, if one considers it deeply enough, for the very simple reason that we all already know it to be real in this life, and dwell a good portion of our days confined within its walls. A hardened heart is already its own punishment. The refusal to love, or to be loved, makes the love of others, or even just their presence, a source of suffering and a goad to wrath. And isn't that true? That a hateful person views everything that's going on around them, and anything that someone else says, to be irritating, and worthy of punishment, or worthy of disdain, because it doesn't agree with their own opinion. He goes on to say on page 17, and so perhaps it makes perfect sense to imagine that a will sufficiently intransigent in its selfishness and resentment and violence might be so damaged that, even when fully exposed to the divine glory for which all things were made, it will absolutely hate the invasion of that transfiguring love, and will be able to discover nothing in it but terror and pain. It is the soul, then, and not God, that lights hell's fires, by interpreting the advent of divine love as a violent assault upon the jealous privacy of the self. Now, we've talked about that a lot here on Gnostic Insights, and I cover that in my discussions of Overcoming Death. My argument about Overcoming Death primarily comes from the Tibetan Buddhist book known as the Tibetan Book of the Dead, and in that book it describes this passage after life. And, by the way, it's not only when the whole entire cosmos melts away, it's every time we die. When your body passes away, suddenly you're in that non-material state. Your ego goes forward without the attachment of the body, and in that state of not being attached to the material world, it is like, at the end of time, when the entire cosmos goes through the same process and is no longer attached to the material world. At that point, delusion drops away, the confusion of this cosmos and the confusion of our culture and the demiurgic culture that we are surrounded with, as well as the pulls of the material upon our bodies. It's gone, it's lifted, it's no longer there, and your spirit is able to see with clear eyes. As Paul said in the first letter to Corinthians, chapter 13, For we know partially, and we prophesy partially. But when that which is complete comes, what is partial will be rendered futile. When I was an infant, I spoke like an infant, I thought like an infant, I reckoned like an infant. Having become a man, I did away with infantile things. For as yet we see by way of a mirror, in an enigma, but then we will see face to face. As yet I know partially, but then I shall know fully, just as I am fully known. But now abide faith, hope, and love, these three, and the greatest of these is love. And in the Tibetan Book of the Dead, it talks about these things called bardos, which are levels of hell, basically, or levels of purgatory that people go through as they are learning to get rid of the mistaken notions that they picked up here during the lifetime. The samskara is stripped away. I would call the samskara the confounding memes that we cling to. We pick up these meme bundles from the people and from the things we read and learn and are indoctrinated into in school and then through the media. Those are memes, meme bundles, and they have to be let go of. You have to drop them in order to get past the ego that's holding on to those memes and rediscover the purity of the Father and the Son in the ethereal plane—rediscover the purity of your true Self. And the longer someone holds on to those memes after death, the more difficult is their passage into purity. And that's explained in depth in the Overcoming Death episode. Well, that Tibetan description of the fires of hell very much resemble the fires of hell that were talked about from these ancient saints of the Christian tradition. By the way, this idea that most everyone and everything is going to hell rather than going to heaven, that is a relatively recent addition to Christianity, but it has been grasped so firmly with the great assistance of the Catholic Church and their doctrines that by now most Christians think that most people won't go to heaven. So even the Protestants who protest Catholicism—that's what the word Protestant means, one who protests—they've lost the original thread of universal salvation that Jesus was teaching. The Anointed came to save everyone, it says, over and over in the New Testament. And in Hart's translation, which comes directly from the original writing rather than down through the Latin that had already been filtered by the Catholics, you don't find the eternal torment of hell. Remember, the word Aeon, which we in Gnostic belief generally translate as ethereal beings or part of the Fullness of God above, Aeon is also translated as a period of time, and throughout most of the translations of the New Testament, which derive from the Latin Vulgate, Aeon is translated as a period of time. And so when it says eternal torment, it's really saying aeonic torment. And in my opinion, it's the torment people bring upon themselves when they return to the aeonic realm. The Aeons aren't the punishers. God is not the punisher. It's our own grasping onto our past lives and the demiurgic culture and the demiurgic memes that we hold onto after death that are experienced like burning flames. But no one's imposing it upon us. It's our own lack of willing to give it up and turn and face the light. The eternal fires of hell are actually the aeonic reckoning that comes at the end of each lifetime and will come at the end of time itself when the material cosmos passes away. At least that's what I think. So when Hart says on page 17 there that “a will, a personal will, sufficiently intransigent in its selfishness and resentment and violence,” intransigence means not giving up, stubbornness, “might be so damaged that even when it comes face to face with glory, it will experience it as torment.” Now, for those of us who have accepted the anointing of the Christ and have come to true gnosis, (that is a remembrance that we come from above and will happily return to the above, that's all you need to know), we will not cling onto this material world. We will not be clinging onto those demiurgic memes that keep us from coming face to face with our aeonic parents in the Fullness of God. We will happily cross over. We will joyfully meet with those who are on the other side, be they family, spouses, or pets, because the grasses and the flowers, the butterflies, the birds, everything that is alive down here on earth will be alive in heaven because all life comes from above. We will not be experiencing that chastening fire—that coming to grips with the lies that we've been holding onto. That's the painful part, coming to grips with our own lies and the harms we have done to other people. If we're not repentant of those harms we have done to other people, we will have to come face to face with those harms after we cross over, and we will see from that other person's point of view what we did to them and how much we hurt them, and that will come back to us. We will experience their pain, and that is the pain and suffering of death, but it's not being imposed by the Father or the Son or our aeonic parents above. On page 18, Hart says, Because Christians have been trained at a very deep level of their thinking, to believe that the idea of an eternal hell is a clear and unambiguous element of their faith, and that therefore the idea must make perfect moral sense. They are in error on both counts, as it happens, but a sufficiently thorough conditioning can make an otherwise sound mind perceive even the most ostentatiously absurd proposition to be the very epitome of rational good sense. You know, there's some big words in that sentence, but I think you can tell by the context what they mean, right? Ostentatiously means open, flaunting. Epitome means the highest. So he's saying that because the Church has taught that everyone's going to hell except those very few, which is an ostentatious point of view, you see, ostentatiously absurd proposition, yet they have been taught that it is the very highest of good sense, and you can't go against it. And so people are conditioned not to question it. And what this book, That All Shall Be Saved, is, is a very thorough and deep description and rationale of how that cannot be true, of how everyone must be going to heaven. I covered my version of why everyone's going to heaven in this episode. Further episodes, I think I'll do a series here, further episodes will each cover chapters in Hart's book, and we'll hear what his rationale is for why everyone is going to heaven. But returning to this page 18 again, he says, In fact, where the absurdity proves only slight, the mind that has been trained most thoroughly will, as often as not, fabricate further and more extravagant absurdities in order to secure the initial offense against reason within a more encompassing and intoxicating atmosphere of corroborating nonsense. In other words, you'll have to spin a bunch of nonsensical rationalizations and excuses about why everyone's going to hell, just to make the story float. Quoting again, Sooner or later it will all seem to make sense, simply through ceaseless repetition and restatement and rhetorical reinforcement. As I'm reading this, of course he's talking about religious ideologies here, but I'm seeing these mechanisms at play in media bias. Do you see that? Just through sheer repetition, over and over, it doesn't matter if things are true or lies. If you say it often enough, people will begin to accept it unquestioningly. And you can see that going on in the politics, can't you? Hart goes on to say, The most effective technique for subduing the moral imagination is to teach it to mistake the contradictory for the paradoxical, and thereby to accept incoherence as profundity or moral idiocy as spiritual subtlety. If this can be accomplished with sufficient nuance and delicacy, it can sustain even a very powerful intellect for an entire lifetime. In the end, with sufficient practice, one really can, like the White Queen (of Alice in Wonderland), learn to believe as many as six impossible things before breakfast. In my limited attempts to discuss Gnosticism face-to-face with people, I discover this continually, that if I present them with the absurdity of everyone going to hell, for example, they will say, Well, it's a mystery. We can't know the mind of God. It's a mystery. Who are you to presume? And this is the way they cover up that it doesn't work, by just shunting it off to God's incomprehensibility. But our God is rational. Our God is logical. Our God doesn't say one thing and do another. Our God doesn't lie. Our God doesn't say it's all about life and living and love and then enslave and slaughter. That is not the God of Gnosticism. The Father that Jesus spoke of is not that God. Going on with page 19, Hart says, Not that I am accusing anyone of consciously or cynically seeking to manipulate the minds of faithful Christians. The conspiracy, so to speak, is an entirely open one, an unpremeditated corporate labor of communal self-deception, requiring us all to do our parts to sustain one another in our collective derangement. I regard the entire process as the unintentional effect of a long tradition of error, one in which a series of bad interpretations of Scripture produced various corruptions of theological reasoning, which were themselves then preserved as immemorial revealed truths and, at last, rendered impregnable to all critique by the indurated mental habits of generations, all despite the logical and conceptual incongruities that this required believers to ignore within their beliefs. He writes with big words. The gist of this entire paragraph was that the church didn't set out to be deceptive. Well, it may have with the Nicene Council when they stripped the Gnosis out, but from about 600 A.D. onward, it's just become such an ingrained thought that by now it's unassailable. By now you can't even question it. But that's what we're doing here at Gnostic Insights. So stay with me for the next few episodes, and we'll go into depth concerning hell, resurrection, salvation, and the ultimate redemption of all living things by the Christ, the Anointed, that will return us all to that paradise above. With love, onward and upward, and God bless us all. This book puts all of this gnosis together in a simplified form. Gnosis is as easy as you want it to be, or as complicated as you desire. This Simple Explanation will guide you through the often confusing terms and turns of gnostic thought and theology. The glossary alone is worth having on your bookshelf. Now available in paperback, hardback, and ebook/kindle, and an audio book narrated by Miguel Conner. Available at amazon.com or through your local independent bookstore. Please remember to leave a review at amazon if you purchase the book there. We need reviews in order to raise the book in amazon's algorithm!

In this episode of The Italian American Podcast, John and Pat welcome Erma Camporese —the self-styled "Queen of Graham Avenue" and "Love Doctor"—for a wide-ranging conversation steeped in neighborhood humor, inherited customs, and the unmistakable rhythm of Italian American life. What begins with tenants, cash rent, and "favorite tenant status" quickly becomes a vivid portrait of how close-knit communities transmit culture through stories, sayings, and shared memory. Erma explores the world of malocchio as she learned it from her mother—its gestures, warnings, and protective rituals—arguing that the "evil eye" is more than superstition, with roots in Southern Italy and Eastern Christian tradition. Told with warmth and wit, these stories balance laughter with a serious respect for practices often misunderstood or dismissed. The conversation then turns to Italian American mourning culture: "doom patrol" phone trees, funeral flower hierarchies, chapel politics, and ritual phrases like "she looks like she's sleeping." Along the way, Irma reflects on how her corner-of-the-neighborhood presence evolved into matchmaking and advice-giving, and why being the "Love Doctor" is ultimately about tending to souls, not just romance.    HER SOCIALS Instagram: @ermacamporese TikTok: @ermacamporese   HOSTS: John Viola Patrick O'Boyle   SPECIAL GUEST: Erma Camporese   PRODUCED BY: Nicholas Calvello-Macchia

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#508 Dr. Alexander Harb – The Kingdom of the Heart: Meditations from the Christian East on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#508 Dr. Alexander Harb – The Kingdom of the Heart: Meditations from the Christian East on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

A reading of reflections and poems of Saint Symeon taken from various sources and translations including:~ The Book of Mystical Chapters: Meditations on the Soul's Ascent from the Desert Fathers and Other Early Christian Contemplatives, Translated by John Anthony McGuckin~ The Enlightened Heart: An Anthology of Sacred Poetry, by Stephen Mitchell~ The Fire rises in Me - English version by Ivan M. GrangerSaint Symeon the New Theologian (949 -1022 AD) was an Eastern Orthodox monk and poet who was one of the three saints canonized by the Eastern Orthodox Church and given the title of "Theologian." "Theologian" was not applied to Symeon in the modern academic sense of theological study; the title was intended only to recognise someone who spoke from personal experience of the vision of God. One of his principal teachings was that humans could and should experience theoria (literally "contemplation," or direct experience of God).Symeon was born into the Byzantine nobility and given a traditional education. At age fourteen, he met Symeon the Studite, a renowned monk of the Monastery of Stoudios in Constantinople, who convinced him to give his own life to prayer and asceticism under the elder Symeon's guidance. By the time he was thirty, Symeon the New Theologian became the abbot of the Monastery of Saint Mamas, a position he held for twenty-five years. He attracted many monks and clergy with his reputation for sanctity, though his teachings brought him into conflict with church authorities, who would eventually send him into exile. Symeon is recognized as the first Eastern Christian mystic to share his own mystical experiences freely. Some of his writings are included in the Philokalia, a collection of texts by early Christian mystics on contemplative prayer and hesychast teachings. Symeon wrote and spoke frequently about the importance of experiencing directly the grace of God, often talking about his own experiences of God as divine light. Another common subject in his writings was the need of putting oneself under the guidance of a spiritual father. The authority for many of his teachings derived from the traditions of the Desert Fathers, early Christian monks and ascetics. Symeon's writings include Hymns of Divine Love, Ethical Discourses, and The Catechetical Discourses.Photography: George Digalakis ~ The Sound of Silence  / georgedigalakisphotography  https://www.digalakisphotography.com/Music: "Let My Love Be Heard" by Jake Runestad. Performed by the Bob Cole Conservatory Chamber Choir.   • Let My Love Be Heard - Jake Runestad  Cousin Silas - Slow Rotations https://cousinsilas1.bandcamp.com/With thanks to Pat for his kind permission to use his music for this channel.

In this episode of the Just Schools Podcast, Jon Eckert interviews Christina Crook, author of The Joy of Missing Out and founder of JOMO Campus. Christina shares how a 31-day internet fast sparked a global movement around digital wellness. She discusses the impact of tech addiction on attention, relationships, and mental health.  Christina shares the transformation happening in schools that embrace phone-free environments. Through strategic programs and student-driven goals, she shows how embracing JOMO empowers young people to live with purpose and become light in dark digital spaces. The Just Schools Podcast is brought to you by the Baylor Center for School Leadership. Be encouraged. Mentioned: The Joy of Missing Out: Finding Balance in a Wired World by Christina Crook experience JOMO Life of the Beloved by Henri Nouwen Connect with us: Center for School Leadership at Baylor University Jon Eckert LinkedIn Baylor MA in School Leadership     Jon Eckert: All right, Christina, welcome to the Just Schools Podcast. We've been big fans of your work for a long time. So, tell us a little bit about how you got into this work. Christina Crook: Yeah. Thanks for having me, Jon. This has been a long time coming, it's a joy to be here. So, yeah, how did the work of JOMO begin? I began my career in public broadcasting based here in Canada at the Canadian Broadcasting Corporation. And my education was a pretty critical look at mass communication, that was my background. And so, when social media started emerging early in my career in journalism, I was pretty keyed into the negatives early on. I was always asking the question, even when Facebook, and this is obviously dating me, emerged on the scene, that is the earliest major social media platform, I was always asking the question, "What is this displacing? Where is this time going to come from? How is this shifting my creative behaviors and my relationships?" And so, around that time, early in my career, I actually made a major move from Vancouver to Toronto. So, think just like West Coast to East Coast, essentially. And in one fell swoop, all of my relationships were all of a sudden mediated by the internet, because I'd made this major move, I only had really one close friend in the area I was moving to. And so, I started to notice my own digital behaviors shifting, and I was becoming more and more uncomfortable with my own social media habits. I was sort of creeping on the lives of my friends and family back home. Remember the good old Facebook wall? We would just do that now through snaps or whatever, see what people or the stories they're sharing. So, I was doing a lot of that and not going through the deeper, harder work of connecting directly with the people that I loved. I was also not getting to just creative projects that I was really passionate about, like writing. I'm a creative writer, so poetry and these different things. And so, I had a curiosity about what would happen if I completely disconnected from the internet for a large chunk of time. And so, I ended up doing a 31-day fast from the internet to explore what it was like to navigate the world, a very increasingly digital world, without the internet. And so, basically, off of that experiment, I wrote a series of essays and I had to publish a reach out to me about expanding off of that into a book, and that book became the Joy of Missing Out. And that is where the work of JOMO began. Jon Eckert: And when did that book get published? Christina Crook: 10 years ago. Jon Eckert: Yeah. Christina Crook: Yeah. Jon Eckert: See, I feel like you were way ahead of the curve. This is before Jonathan Haidt had made this his passion project and other people were talking about it. So now, I think back then this would've been an early alarm. And so, I guess as you look at the future and where you're at, you've had 10 years, I'd love to hear about some of the success that you've seen and some of this shifting narrative, because I think what you shared, any adult can connect with that feeling of that being inbondaged to your device. I deleted my email from my phone in January and that has been unbelievably freeing, because I check that 70 to 80 times a day. And I tell everybody, it's embarrassing because at least Facebook and social media, there's something fun about it. Email's not fun. Hearing from your finance director that you need to do something different at 11:15 at night, it's no fun. And I was addicted to that and I got rid of it. So, I think we all have felt that, but I'd love to hear some of the success you've seen with schools, particularly, or anyone else, because I think there's a value in this for all of us. Christina Crook: Yeah. So, when I started in this space, definitely I could count on one hand the people that were actively talking about this. If I even suggested to a person that they had an addictive relationship with their phone, they would get their backs up, like, "How dare you even suggest this to me?" And since then, of course, just the acceleration of the conversation, the long-term studies showing the negative impacts on our attention spans, mental health, all of the things that we talk about on a daily basis now. But the expression of JOMO in schools came about a number of years ago when the head of the wellness department at Virginia Tech reached out to me. Unbeknownst to me, she'd been following my work for years, through my podcast and books and these sorts of things. And in her own words, their best and brightest students were coming back to campus languishing before classes had even started. And as a department, we talk about the wellness wheel, the eight dimensions of wellness, and they were seeing, across their department, how digital overuse or misuse was impacting all of these different dimensions of student well-being. And so, they'd gone looking for a digital wellness program for their students. They came up empty, one didn't exist, and so the invitation from them was to co-create a program with them. And so, that became four months of just discovery, first hand reading of the college health assessment, looking for the most recent college health assessment at Virginia Tech, looking for threads and needs and opportunities, for 10 interviews with staff and students. And there we concepted a four-week digital wellness challenge for their first year students. Through our pilot programs, we saw a 73.8% behavior change. Students not only had made a change to their digital habits, but they intended to continue with those changes. And their changes, just like you're describing, Jon, like the one you did, which is tactically, for example, in our week one building better focus, is removing those things. We know that environmental changes are the most powerful to change a habit in our digital and our physical spaces. So, things like removing an app that is an absolute time sack, or it's just created a very unhealthy habit is the power move. And so, the reason why it was so successful for students is because they'd maybe thought about making a change to their digital habits, but they've never actually done it. And here they were being incentivized to take the action. And when they did, they felt immediate benefits. So, we knew we were onto something and that's where the work of the campus work began. Jon Eckert: Well, and so I think if adults feel that, how much more important is that for kids? Mine happened as a part of a 28-day digital fast that Aaron Whitehead, the book he put out on that, that our church went through it. And when I did it, the idea was, just take 28 days free of it and then you can introduce things back in. Why would I introduce that back in? Christina Crook: Totally. Jon Eckert: So, it's been great. I also do not look at my phone until after I've spent time in the Word and praying and writing each morning. And I don't even look at the phone. It used to be my alarm clock. I got an old analog alarm clock, I moved that out, that was powerful. So, as an adult, I feel that. So, I cannot imagine how 13 and 14-year-olds could deal with that. That feels like not just an uphill battle, that feels like the hill is on top of them. Christina Crook: Yeah. Jon Eckert: So, I'm curious. You mentioned Snapchat and I don't know if you saw this. This week, Jonathan Haidt on his substat came out with the court proceedings where he's done it to TikTok, now he's done it to Snapchat. And we've always said hard no to Snapchat, because Snapchat just feels like it was evil from the beginning, with disappearing content that you can't track but then can be screenshotted and any number of bad things can happen. But I just wanted to read this quote to you, because this is why I think your work is so important on so many levels. This was from a New Mexico court case. He said this: "A Snap's director of security engineering said, regarding Android users who are selling drugs or child sexual abuse material on Snap. These are some of the most despicable people on earth." This is his quote, this is a director of security. "That's fine. It's been broken for 10 years. We can tolerate tonight." That blows my mind. And so, this is what parents and educators are up against, because in my mind, that is evil. Christina Crook: Yeah. Jon Eckert: That is pure evil. So, that's where it's not just addiction to things that are relatively harmless in moderation, this is pushing back on something that is really, really invasive. And Jonathan Haidt talks all about this, the predators that are online, we worry about the people in the real world and the real challenges are virtual. So, where, in your current work, are you seeing some of this success paying benefits in protecting kids, A, but B, more importantly, leading to flourishing? Christina Crook: Yeah. So, Jon, as you know, our work has shifted from the college space down now into high schools, primarily with private Christian high schools. And where we're seeing wins and gains is at the base level of education. We talk very early on, with students, about the different systems that are at work in each of the platforms they use on a daily basis. So, let's use a TikTok or a Snap, for example. We talk about gamified systems, we talk about hook modeling, all of the mechanisms that are there to keep them. We talk about streaks. And then we have them assess the different platforms they're using and they need to identify what are the different models and how are they functioning within the platform? I think many of us can remember when the live updating feature showed up on the early social media platforms, but many of those platforms were out for many years before the live updating feature came into play. Of course, streaks, which is just the most terrible design feature ever, but students don't really stop and think about it. But when you actually invite them to look critically, and this is why the foundation of my own education was so critical, is because I was always, and I continue to come to each of these platforms asking those hard questions. So, the gains we see with students actually looking critically at the platforms they're using on a daily basis, that's where the big wins are coming. Also, we have students do their own goal setting. So, when we work with a school, one of our first questions we ask students is, we get them to imagine, "Okay, it's graduation day, so congratulations, you've just graduated from the high school that you're listening from right now. You're wearing your cap and gown. You're looking back at your time at school and you have absolutely no regrets. What did you experience and what did you accomplish during your time here?" And students kind of get this far afield look in their eyes and they start to wonder and consider. And so, they start to tell these beautiful stories of, "I want to make lifelong friends. I want to make friendships that will sustain me into adulthood or into college. I want to get a great GPA, because I want to get into this school." I try and prompt them sometimes to think of more fun things like, "You want to get a boyfriend." There's play, like you were saying earlier. What are the fun elements also of the experience you want to have here? I say, "Great." Jon Eckert: Is there a JOMO dating app? Christina Crook: Not yet, but we are consistently hearing from our partner schools that dating is up because students are talking to each other, which is my favorite thing. But yeah, so students share all of these goals and aspirations they have. And I say, "Great. Is the way you're currently using your phone, your primary device, helping you accomplish or experience these things?" And so, we're connecting it to what they actually want. When you start talking to a kid about technology, all they hear is the Charlie Brown teacher. They just assume that an adult is going to hate on the way they're using tech and the tech that they're using. And so, we're trying to connect it to, "What are your desires, wants?" And that is where I believe the root to flourishing is, because it has to be. It's the desire within them. What is it that they desire, what is that core desire? And then how can they bring their technology use in alignment with that? Do I think that Snap should be thrown out the window? Well, yeah, mostly I do. I do think there are ways to strategically use almost every platform. We're a people that believe in redemption. These platforms, there are elements of them that can be redeemed. And so, yes, it is easier to eliminate an entire platform and I think there are some that, by and large, we should avoid. But I do think we also need to be asking the question, "How can these technologies be used to our benefit?" Jon Eckert: Okay. So, I want to start with, I love the question you ask about what would a life without regrets, when you graduate, look like? That's amazing. Love that. I also feel like I've gotten some traction with kids talking about the way the adults in their lives use their devices, because that opens the door for them to say, "Oh, yeah, I don't really like..." The Pew research study that came out last year that 46% of kids report having been phubbed, phone snubbed, by their parents when they want to talk. That's real, because everybody's felt it. And it really stinks when your primary caregiver is doing that to you. The only thing I will push back on is, I do not believe in the redemption of platforms. I believe in the redemption of human beings. And I absolutely believe that there are platforms online, some of them I won't even mention on air, but that release pornography to the world. Those do not need to, nor can they be redeemed and they should absolutely be shut down. And I don't know where on the continuum Snapchat fits, but when I see testimony like that from your director of security, I'm like, "Yeah, I have a hard time saying that that can be redeemed, nor should it be redeemed," when the in-person connection that Snapchat replaces and the streaks that it puts out there. Christina Crook: Yeah. Jon Eckert: Yes, if you eliminated those things, which are what monetize it, then maybe it could be redeemed, but then there is no financial incentive to redeem it. So, I would push on that, that platforms can be redeemed. And some of them shouldn't be. Now, can they be used for good? Yes. Some, not all. But Snapchat could be used to encourage a friend, could be used to... There are ways you could use it. But are there better ways? Yeah. Christina Crook: Absolutely. Jon Eckert: Let's do that, because I think that life without regrets would look differently than, "Oh, yeah, I really sent a really encouraging Snap in my junior year of high school, it made a difference." As opposed to, "I showed up for a kid in person when they were struggling." Christina Crook: Yeah. Jon Eckert: I feel like we've gotten this proxy virtue signaling where like, "Oh, I posted something about that." Who cares? What did you do about it? Christina Crook: Yeah. Jon Eckert: And that is where I think your question hits on. But feel free to react. Christina Crook: No, it's great pushback. I think the posture that we're always taking with students is, we're not starting with, "You need to eliminate this," because the assumption they have is that it's just detox. It's just the removal of something. And we're saying, "What are the joys?" That's the joy of missing out. That is our body of work. What are the joys we can enter into when we mindfully, intentionally disconnect from the internet, or use it in ways that support our wellbeing and our goals? Jon Eckert: Yeah, no, that's always the way. With any change, you always have to be moving towards something instead of moving away. And so, you've got to make it invitational and inviting. And that's why JOMO makes so much sense. So, what do you see, you can take this in whatever order you want, is the biggest obstacles and opportunities for the work that you're doing? So, you can start with opportunities or obstacles, but take them both. Christina Crook: Yeah. So, I think it's one and the same. It's parent partnership. I think it's schools' partnership with parents. We know that the majority of technology used, especially now that we've got mostly phone free or phone controlled... Majority of the schools are moving in the phone free or phone controlled. The school direction that the minute students walk off campus, it becomes the parental responsibility. So, one of the challenges schools are facing is parents communicating with their kids all day long through the exact tools that we've asked them to put away. So, the kid's excuse is, "Well, my mom needs to message me." And so, there is this security conversation. "I need my phone to be safe." And so, addressing that, and of course in the U.S. landscape, there are real safety concerns with inside schools, and so there's a legitimacy to that. But how do schools clearly communicate and solve for that? So, we see beautiful examples. I'll use Eastern Christian and New Jersey as an example. So, they partnered with JOMO and Yonder at the same time to roll out their phone free mandate, they wrapped around the Yonder initiative with Joy and Digital Wellness Curriculum and Education. But what they did was, they established a student phone. A student phone in the school that doesn't require... There's no gate keeping. So, oftentimes they'll be like, "Oh, but you can just go to the office and use the phone." But there's a whole bunch of apprehension for students about necessarily making a phone call, for example, in front of the secretary. So, I thought that was a great solve. That was a great solve and we share that with other schools. The opportunity is parent partnership and education. So, we are solving that by providing our partner schools with just direct plug and play parent education that goes into the regular school communications, that's digital wellbeing strategies for families, conversation starters across all the age brackets, from K to 12, additional education and resources, and then just beautiful aspirational stories of Christian families that are navigating the complexity of managing technology in a way that's really human and honest and open. So, I think it's parent partnership. And then of course we're seeing great movements around parent pacts. I heard about Oak Hill here in Greater Toronto, that they've actually, as students come in, they're having parents sign a parent pact to delay phone use until the age of 16. It is as a community, that's a very low tech school. And so, the opportunities and initiatives around parents, I think, is exciting. Jon Eckert: That's very Jonathan Haidt of them. Christina Crook: Yes. Jon Eckert: And I think it is a lot easier when you do that as a group than as an individual parent or kid where you feel excluded. I just wanted to ask you this, based on what you said with the designated phone at the school. Eric Ellison, our great mutual friend, sent me this Truce software. Are you familiar with this? Christina Crook: I am, yes. We're getting to know them. Jon Eckert: What do you think? Christina Crook: So, I haven't got a chance to see it in practice, but to me, theoretically, Truce is the best possible solution. Jon Eckert: Yes. That's what it looks like to me, not having seen it in action. But talk about why you think that is, because our listeners may have no idea what this is. Christina Crook: Yes. So, Truce is a geofencing product. So, the moment everyone comes onto campus, the ability or functionality of your personal devices is controlled by Truce. So, that means that for all phones coming onto campus, automatically, the moment you drive or walk onto campus, you cannot access social media, for example. But you can continue to message your parents all day long and vice versa. And there are other controls for teachers. There's a lot of customization within it, but it just makes sense, because all the VPNs, all the workarounds, it finally solves for that, because schools are just product on product on product, firewall on firewall, and students are very smart and they have a million workarounds. And this is the only solution I've seen that solves for all of those problems. Jon Eckert: And that's what I wanted to know, because students are so savvy about getting around them. The only drawback I see, because I do think this breaks down a lot of the parent concerns and it makes so you don't have the lockers, you don't have to have the pouches, you don't have to do all the management of phones, is challenging when you have to take them from students. Christina Crook: Yes. Jon Eckert: Or you have to let them carry them around in their pockets, like crack cocaine in a locked magnetic box. Christina Crook: Don't touch it, don't touch it. Don't use it. Jon Eckert: Yeah, right. Christina Crook: Yeah. Jon Eckert: So, I like it theoretically. The only drawback is, and Haidt wrote about this in 2023, there is some benefit, especially to high school students, to not having a constant access to a parent to complain about what's going on in school. A teacher gives you a grade and that's the way the student would see it. The teacher gives you a grade you don't like, and then you're immediately on your phone complaining to your parent. And before the kid even gets home, a parent's in the office to advocate or complain, depending on your perspective. Christina Crook: Yes. Jon Eckert: For the student, that constant contact is not always healthy. But I get like, "Hey, if that was the only issue that schools had to deal with with phones, that would be a win." And it does keep communication with the parent and the kid. And I, as much as I hate it, have absolutely texted my children in high school something that I need them to know after school. Christina Crook: Yeah. Jon Eckert: And it is great when they can know those things in real time, because I didn't think far enough ahead to let them know beforehand, and I don't call the office regularly. So, I get that. But any other drawbacks you see to Truce? Because to me it does feel like a pretty ideal solution. Christina Crook: No, I think Truce plus JOMO is the winning combo. Jon Eckert: Right. And you need to understand why it's being done, because otherwise it feels like you're going to phone prison. And really, what you're saying is, no, there's this freedom for so much more if we take away these things that are turning you into a product. Christina Crook: Yeah. Jon Eckert: So, yeah. Christina Crook: And I will say, when I go into a school, I'll talk to them in a chapel, for example, with students. I basically say, "I'm in support. Props to, basically, your leadership for creating a phone controlled or phone free environment." And there's three core reasons why, and one of them is that, fragmented technologies, the studies are showing finally what I intuitively knew, and I think many of us intuitively knew more than 10 years ago, but that fragmented technology use is actually healthier. The least healthy way to live with technology is continuously. It's the first thing you touch when you wake up, the middle of the day, which props to you, Jon, for changing that habit. And it's the last thing you look at at night. And then it's tethered to your body all day long. So, those breaks from the devices. And let's be real, the students, even if they have them on their person with a Truce-like product, they're not going to be reaching... It will be fragmented still, because they don't have anything to really reach for. Are you going to check your phone 1,800 times to see if your mom messaged? Let's be real, that's not happening. Jon Eckert: We've got bigger issues if you're doing that. Christina Crook: Yes. A podcast for another day. Yes. Jon Eckert: That's it. That's it. Christina Crook: Yeah. Jon Eckert: No, that's good. Well, hey, I love that. I'd love for you to talk a little bit about, you have a summer resource for families that I think that's helpful. And then you also have some other interesting work, and then we'll jump into our lightning round. Christina Crook: Great. Yeah. So, I would just encourage people to go check out jomocampus.com/summer. So, we've got a JOMO summer tips page set up. It's just a bunch of resources for families. We've got an upcoming webinar about setting your family up for screen success. We know that in the summer it can be really a free-for-all. I have kids ages 11, 13, and 15, and if we don't have a game plan for the summer, it can all fall apart very quickly. So, things like helping your kids set goals for the summer. So, we often do an incentivized reading challenge as a family for our kids over the course of the summer. So, jump in there, take a look, there's some great resources there. And yeah. Jon Eckert: You head to the UK next week, and talk a little bit about what you're doing there. Christina Crook: Yeah. So, I've been a part of a great cohort called Missional Labs, where it's a faith-based accelerator program for non-profits and for-profit organizations. And so, we'll be together for theological learning and training, both in Oxford and in London. So, yeah, I'm really looking forward to that. Going to be connecting with Will or Ewing while I'm there, the founder of the Phone-free School Movement in the UK. So, very much excited about that, and then connecting with some Lambeth Palace folks and Church of England folks. So, yeah, it's going to be a good trip. Jon Eckert: That is great. Well, I'm glad your work is spreading and partnering. Again, at the center, we want to connect good people doing good work. And so, that's the reason why we work with you and so grateful for that. So, we move into our lightning round here, and so I almost always start with best and or worst advice you've ever given or received. So, you can take either one in whatever order you want. Christina Crook: So, best and worst for me is the same. Jon Eckert: Okay. Christina Crook: So, it was a mentor I had when I was in my 20s, and he said to me, "Just say yes. Just keep saying yes." And it was the right advice at the right time, and it was like a yes to God, just doors opening. "Yes, yes, yes." But eventually, it kind of did fall apart a little bit, because you can't actually say yes to everything, because I think there are seasons where it's just like, you just got to move and maybe it's when you're younger and those yeses all need to be strong and loud and clear, and to move through fear and towards the right things. But yeah, "just say yes" was a great piece of advice for a long time, and then I had to be much more discerning as I got older. Jon Eckert: So good. I do commencement talks. And when I do the talks, I almost always tell them to say no to good things, because if our hearts are rightly aligned with what the Lord wants us to do, then every yes is the right yes. My problem is my pride, my ego, other things get into the way of me people pleasing, and then I say yes to way too many things, and then I'm over committed. And they're all good things, but they diminish my joy and then the joy that I'm able to bring, because I become kind of a horrendous task oriented person who's only thinking about getting stuff done instead of the human beings that are the embodied souls that we work with every day. So, I think that's a great best and worst piece of advice, because I do think those yeses, when rightly aligned, are absolutely always say yes. It's just so many times I get out of alignment, so my yeses become a problem. So, best book that you've read or a project that you're working on that is book related. Christina Crook: Great. So, I do have a book. I'm rereading Life of the Beloved by Henri Nouwen. And I've been rereading it, because I am contributing a chapter to a forthcoming Nouwen collection that's coming out from Orbis Press next year. And can I read just one line that's related to what we just talked about? Jon Eckert: Absolutely. Yeah. Christina Crook: Okay. So, Henri's writing about a friend who had just visited him, and he says, "Friendship is such a holy gift, but we give it so little attention. It is so easy to let what needs to be done take priority over what needs to be lived. Friendship is more important than the work we do together." Jon Eckert: Yeah. Christina Crook: And that felt like just such an invitation, but there is also a conviction in that for me, because like you, Jon, I can be deeply task oriented. My ego definitely wants to perform and complete tasks, and I need the discipline of prioritizing friendship. Jon Eckert: Well, yes, thank you. Christina Crook: And joy. Jon Eckert: Henri Nouwen always, what a model of how to live a rich life with what matters. But I do love, again, I'll bring up Eric Ellison again, because he's how I got connected to you. Christina Crook: Yeah. Jon Eckert: He just connects friends. And so- Christina Crook: Incredible. Jon Eckert: ... he lives for and with friends because of the life that he lives that's been really vital. And we've had some great dinners together, where it has nothing to do with work, it's just, how do we get to know the immortal being that's across the table from you? And I think that's easy to lose sight of when there's so much urgent work out there, but it's really the only immortal things we interact with are the human beings that we meet with. And so, keeping that in the right perspective is vital. So, no, I am grateful for that reminder. And this may feed into the last lightning round question. What's your greatest hope as you move forward in work and life? Christina Crook: Yeah. My greatest hope is that the young people in our world are empowered and freed to live life to the full. I think it's possible. I think our shared friend, Darren Spyksma, often reminds me that God has not forgotten where we are in the culture, and technology can feel so scary, but I think we can have reasons for great hope for the life that youth are choosing to embrace, the good choices that they're making. I see it in my own kids and I see it on campuses every day. Students choosing life, and life beyond the screen is what I really believe is where we see fullness of life. Jon Eckert: That's a powerful reminder. And just as an encouragement to you, I spent the last two Tuesday nights in our foster pavilion. It's a 7,000 seat basketball arena, and it has been packed with college students primarily worshiping. One was basically a revival meeting unite, is what has gone to 17 campuses and we've had, I think, over 12,000 kids have given their lives to Christ through it. And I think over 6,000 have been baptized. And then this last week, it was a Forrest Frank concert. And you see the phones go up. The phones go up and the first one is a signal. Everybody that was dealing with anxiety, depression, anything in the last week were asked to raise their phones. And I'm not joking, that night, of the 4,500 students that I think were in there, over 4,000 phones went up. That's a good use of a phone, to say, "Hey, I need help. I want something more." Christina Crook: Yeah. Jon Eckert: And I feel like that's what JOMO calls people to. And we have a hope that goes beyond just this, what world we experience daily, and I think that's where Darren's a helpful reminder. Like, "Hey, God's much bigger than all this." And so, that's the hope we all have. So, thank you so much, Christina, for the work you're doing and for being on today. Christina Crook: Thanks for having me, Jon.  

As a new Pope has ascended the Chair of St. Peter, Our Lord ascends into Heaven. We will Look at these two "Ascensions" from the perspective of Eastern Christian spirituality.

Get updates when class registration goes live: https://forms.gle/pKYCWnHA1gToDxZv9Why Would God Make the Damned? https://youtu.be/H2Ja5WeOo1AIn this episode, Dr. Jacobs examines the contrasting views on divine foreknowledge between Western and Eastern Christian traditions. He'll explore the perspectives of Augustine, Aquinas, and John Duns Scotus from the Latin West juxtaposed against John of Damascus, Basil of Caesarea and Origen from the Christian East. Dr. Jacobs clears up misconceptions and shows that the Eastern Church Fathers were not open theists. The answers from the east may surprise you. All the links: X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastInstagram: https://www.instagram.com/thenathanjacobspodcastSubstack: https://nathanajacobs.substack.com/Website: https://www.nathanajacobs.com/Academia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 Intro 00:06:58 The various views of divine foreknowledge 0015:16 The Latin West on foreknowledge 00:41:39 The Christian East on foreknowledge 

The seventy disciples (Greek: ἑβδομήκοντα μαθητές, hebdomikonta mathetes), known in the Eastern Christian traditions as the seventy apostles (Greek: ἑβδομήκοντα απόστολοι, hebdomikonta apostoloi), were early emissaries of Jesus mentioned in the Gospel of Luke. The number of those disciples varies between either 70 or 72 depending on the manuscript.The passage from Luke 10 in the Gospel of Luke, the only gospel in which they are mentioned, includes specific instructions for the mission...

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#509 Dr. Robert D. Enright – Forgiving as Unity with Christ on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Dr. Jacobs explains the Eastern Christian understanding of Christ's descent into Hades, distinguishing it from Hell. The letter clarifies how Eastern Church fathers viewed Christ's descent as destroying death's power and liberating humanity. A comparison with Western theological perspectives reveals fundamental differences in how these traditions understand this doctrine.All the links: YouTube: www.youtube.com/@TheNathanJacobsPodcastX: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastInstagram: https://www.instagram.com/thenathanjacobspodcastSubstack: https://nathanajacobs.substack.com/Website: https://www.nathanajacobs.com/Academia: https://vanderbilt.academia.edu/NathanAJacobs 

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#508 Dr. Alexander Harb – The Kingdom of the Heart: Meditations from the Christian East on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Dr. Alexander Harb and Kris McGregor explore The Kingdom of the Heart: Meditations from the Christian East, his new book that gives both spiritual and theological insight into Eastern Christian spirituality through the lens of the Desert Fathers and the Philokalia. The post IP#508 Dr. Alexander Harb – The Kingdom of the Heart: Meditations from the Christian East on Inside the Pages with Kris McGregor – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Henana of Adiabene, headmaster of the School of Nisibis, is presented as a significant yet controversial figure in Eastern Christian history. The text details his theological disagreements with established Antiochene traditions, leaning towards Byzantine thought and sparking significant ecclesiastical and political opposition. Despite the suppression of much of his work, his challenge to orthodoxy compelled important clarifications of Church of the East doctrine. The flourishing and subsequent decline of the School of Nisibis under his leadership are explored, alongside the political and intellectual climate that shaped the controversies surrounding him. Ultimately, Henana's story illustrates the complex dynamics of theological innovation and its reception within the context of late antique Christianity. for more in depth studies this is our website: www.twinsbiblicalacademy.com

Eastern Rite Catholic Priest, Fr John Reves joins Fr Toby on the Friarside to talk about how the Eastern Rite Catholics approach Lent. THE FRIARSIDE airs live on Radio Maria on Mondays and Tuesdays and Wednesdays at 11:15am and is rebroadcast at 11:15pm on the same days. Our Priest Director Fr Toby reads through a spiritual book, pausing and providing commentary as he goes.If you enjoyed this programme, please consider making a once off or monthly donation to Radio Maria England by visiting www.RadioMariaEngland.uk or calling 0300 302 1251 during office hours. It is only through the ongoing support of our listeners that we continue to be a Christian voice by your side.

In this episode we will learn about the life and enduring legacy of Rabban Hormizd, a 7th-century ascetic and monk within the Church of the East. Originating from a noble background, Hormizd embraced a rigorous monastic life, eventually founding the influential Rabban Hormizd Monastery near Alqosh in present-day Iraq. This monastery became a significant center for East Syriac monasticism, fostering spiritual growth, scholarship, and even serving as a patriarchal seat for centuries. Hormizd's extreme asceticism, miracles attributed to him, and the lasting impact of his monastic foundation have solidified his veneration as a saint across various Eastern Christian traditions, making him a pivotal figure in their spiritual history and a continued source of inspiration. for more in depth teachings check our website: www.twinsbiblicalacademy.com

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices

This book discusses hagiographic, historiographical, hymnological, and theological sources that contributed to the formation of the sacred picture of the physical as well as metaphysical Jerusalem in the literature of two Eastern Christian denominations, East and West Syrians. Popa analyses the question of Syrian beliefs about the Holy City, their interaction with holy places, and how they travelled in the Holy Land. He also explores how they imagined and reflected the theology of this itinerary through literature in Late Antiquity and the Middle Ages, set alongside a well-defined local tradition that was at times at odds with Jerusalem. Even though the image of Jerusalem as a land of sacred spaces is unanimously accepted in the history of Christianity, there were also various competing positions and attitudes. This often promoted the attempt at mitigating and replacing Jerusalem's sacred centrality to the Christian experience with local sacred heritage, which is also explored in this study. Popa argues that despite this rhetoric of artificial boundaries, the general picture epitomises a fluid and animated intersection of Syriac Christians with the Holy City especially in the medieval era and the subsequent period, through a standardised process of pilgrimage, well-integrated in the custom of advanced Christian life and monastic canon. The Making of Syriac Jerusalem (Routledge, 2023) is suitable for students and scholars working on the history, literature, and theology of Syriac Christianity in the late antique and medieval periods. Catalin-Stefan Popa is Research Professor in Church History at the Romanian Academy in Bucharest. He holds his Ph.D. from Georg August University of Göttingen, Germany (2016). In 2021 he received the venia legendi (habilitation) at Karl Franzens University of Graz, Austria. He published articles, and edited volumes on Syriac and Oriental ecclesiastical history, exegesis, and literature, including the monograph Gīwargīs I. (660–680). Ostsyrische Christologie in frühislamischer Zeit (Wiesbaden: Harrassowitz Verlag, 2016). He is the editor-in-chief and founder of The Syriac Annals of Romanian Academy (SARA). New Books in Syriac Studies is presented by Kristian Heal. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Ephrem the Syrian, a significant fourth-century Christian figure, was a prolific theologian and hymnographer known as a saint in many Christian traditions. Born in Nisibis, he served as a teacher and deacon, composing numerous influential hymns in Aramaic to defend orthodox beliefs. He founded the School of Nisibis and later moved to Edessa, leaving a lasting legacy through his theologically rich and poetically beautiful writings, some of which remain part of modern liturgies, particularly within Syriac and Eastern Christian practices. His works, including Hymns on Paradise and Hymns on the Nativity, showcase his mastery and continue to be venerated for their literary and spiritual value. for more in depth online courses check www.twinsbiblicalacademy.com

The provided text introduces Aphrahat, a significant fourth-century Syriac-Christian writer and ascetic from the Persian Empire. His important literary contribution, the "Demonstrations," offers insights into early Eastern Christian doctrine and practice, distinct from Western influences. Aphrahat's work reveals his pastoral concerns, engagement with biblical interpretation, and interactions with the Jewish community. These writings are valuable for understanding the development of Christianity in Persia and its relationship with Judaism in that historical context. www.twinsbiblicalacademy.com

What both religion and stoicism misunderstoodPhilosophy and religion appear alternatively dry and ascetic. But is that our misunderstanding? What role do the passions play in our intellectual and mystical life? Can it ever be removed?Join former Archbishop of Canterbury Rowan Williams (a deeply thoughtful theologian, writer, and poet) as he faces these questions head on, guiding us through his 2024 book Passions of the Soul, which focuses on the Eastern Christian tradition to help illuminate the role of passion, and the body, in early Christian teachings and in philosophy and religion more broadly. He is interviewed by public philosopher Angie Hobbes, who shares his fascination for ancient and medieval wisdom.To witness such topics discussed live buy tickets for our upcoming festival: https://howthelightgetsin.org/festivals/And visit our website for many more articles, videos, and podcasts like this one: https://iai.tv/You can find everything we referenced here: https://linktr.ee/philosophyforourtimesAnd don't hesitate to email us at podcast@iai.tv with your thoughts or questions!See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Full Text of ReadingsWednesday of the First Week of Advent Lectionary: 177The Saint of the day is Saint John DamasceneSaint John Damascene's Story John spent most of his life in the Monastery of Saint Sabas near Jerusalem, and all of his life under Muslim rule, indeed protected by it. He was born in Damascus, received a classical and theological education, and followed his father in a government position under the Arabs. After a few years, he resigned and went to the Monastery of Saint Sabas. He is famous in three areas: First, he is known for his writings against the iconoclasts, who opposed the veneration of images. Paradoxically, it was the Eastern Christian emperor Leo who forbade the practice, and it was because John lived in Muslim territory that his enemies could not silence him. Second, he is famous for his treatise, Exposition of the Orthodox Faith, a summary of the Greek Fathers, of which he became the last. It is said that this book is for Eastern schools what the Summa of Aquinas became for the West. Third, he is known as a poet, one of the two greatest of the Eastern Church, the other being Romanus the Melodist. His devotion to the Blessed Mother and his sermons on her feasts are well known. Saint John Damascene’s liturgical feast is celebrated on April 30. Reflection John defended the Church's understanding of the veneration of images and explained the faith of the Church in several other controversies. For over 30 years, he combined a life of prayer with these defenses and his other writings. His holiness expressed itself in putting his literary and preaching talents at the service of the Lord. Saint of the Day, Copyright Franciscan Media

What cost do we pay when we remain living in self-regarding reactivity? What do we do when we find ourselves stuck, trapped by the illusory pictures we have of ourselves and unable to be a channel of life for others? Former Archbishop of Canterbury and author of many books, Dr Rowan Williams, joins Dom, Sue and Peter to explore how Eastern Christian spiritual writings can be a resource to help us better understand our own instincts and educate our reactions to the world. These teachings point to how a different way of being is possible, with greater awareness of our own compulsions and the things that can lead us away from life. As we attend to these inner impulses and reactions, we can awaken to the ways of the Spirit and able to draw from the well of life within, setting us free to take the path of our own becoming. See omnystudio.com/listener for privacy information.

John Vervaeke engages in a profound discussion with James Filler, author of 'Heidegger, Neoplatonism, and the History of Being'. They examine the core arguments of Jame's book, which emphasizes relationality as more fundamental than individual existence in understanding reality. The conversation explores Neoplatonism, Heidegger's philosophy, and the convergence of these ideas with contemporary physics and biology. James recounts his journey in developing his dissertation into a pivotal work aimed at reorienting ontological perspectives. John and James also discuss the trajectory of Western and Eastern Christian thought, touching upon relational ontology's scientific and ethical ramifications. James Filler is the author of Heidegger, Neoplatonism, and the History of Being, a groundbreaking work exploring the philosophical underpinnings of relational ontology. His forthcoming book, Substance Ontology and the Crisis of Reason deepens the critique of substance thinking in Western philosophy. Notes:  (0:00) Welcome to the Lectern (1:00) Core themes of Heidegger, Neoplatonism, and the History of Being (3:00) Background of James Filler (5:30) Core argument of the book (10:00) The philosophical debate between Parmenides and Heraclitus (15:00) Ontological relationality and its philosophical implications (25:00) Heidegger's dialogue with Asian philosophy and the Christian trinity (34:00) Western vs. Eastern Christianity - diverging paths (40:00) A critique of Process Philosophy  (48:30) The conceptual and ethical implications of historical Christian interpretations (51:30) Distinction between discursive and non-discursive reasoning (58:30) Substance ontology and the crisis of reason (1:03:00) Addressing the crisis of rationality in modernity (1:11:00) Final reflections on relationality and its broader impacts   ---  Connect with a community dedicated to self-discovery and purpose, and gain deeper insights by joining our Patreon. The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. Become a part of our mission.   Join Awaken to Meaning to explore practices that enhance your virtues and foster deeper connections with reality and relationships.   John Vervaeke: Website | Twitter | YouTube | Patreon     Ideas, People, and Works Mentioned in this Episode Martin Heidegger  Plotinus Aristotle St. Gregory  Heraclitus  Parmenides Plato Jordan Hall Evan Thompson Relationality  Neoplatonism Substance Ontology Trinity Process Philosophy Virtue Epistemology Humility Dialogical Rationality "Heidegger, Neoplatonism, and the History of Being" by James Filler "Substance Ontology and the Crisis of Reason" by James Filler (upcoming book) "Awakening from the Meaning Crisis" by John "Recovering Plato: A Platonic Virtue Epistemology" by James Filler (published in Episteme) "The Divine Matrix" by David Ray Griffin "The One" by Paas "Being and Time" by Martin Heidegger "The Republic" by Plato "The Enneads" by Plotinus "Metaphysics" by Aristotle   Quotes:   "Relationality is itself more primordial, more fundamental to understanding the nature of reality."   "To be independent in the first place required a relation—because to be independent means there's something you're independent from."   "Our rationality operates best dialogically, not nomologically, which aligns deeply with relational ontology."  

Every Eastern Christian church has its own ancient and indigenous chant which is sung by the faithful during liturgical services. This gives cantors a special place in Eastern Christian Liturgy.

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!Can a pope's tweet spark as much controversy as a presidential one? Prepare yourself for a whirlwind conversation as we explore the idea of a Trump-like pope with an assertive social media presence. We laugh through technical difficulties caused by recent storms and enjoy a humorous discussion about Italians and garlic, giving a shoutout to Little Way Farm for their delicious produce. We also dive into the significance of thumbnails in attracting viewers and share positive feedback from our listeners about our previous guest.Next, we tackle the heated debate over Trent Horn's controversial comments regarding Pope Francis and Catholic doctrine. Our conversation navigates through the idea of a more assertive, orthodox pope and the possible impact of decentralizing the Church, all while imagining a papal figure with the boldness of social media influencers.Finally, we take an in-depth look at the intricate relationship between Western and Eastern Christian traditions, contrasting the scholasticism of the West with the mysticism of the East. Personal anecdotes about pilgrimages to Medjugorje highlight our skepticism about the visionaries and the Vatican's mixed messages. We also touch on the inspiring resilience of Serbian judo champion Nemanja Majdov and the complexities of internal Church struggles amidst evolving political and social landscapes. Join us as we navigate these multifaceted issues with insight, humor, and a touch of controversy.Support the show********************************************************https://www.avoidingbabylon.comMerchandise: https://shop.avoidingbabylon.comLocals Community: https://avoidingbabylon.locals.comRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssSpiritusTV: https://spiritustv.com/@avoidingbabylonOdysee: https://odysee.com/@AvoidingBabylon

The Light of Asia: A History of Western Fascination with the East is the new book from New Generation Thinker and historian Christopher Harding. In Passions of the Soul, the former Archbishop of Canterbury Rowan Williams looks at the classics of Eastern Christian writing. At Compton Verney in Warwickshire, the artist Gayle Chong Kwan is preparing to unveil ‘shrines' made up of newly cast bronze offerings, incorporating references to Chinese, Taoist and Buddhist cultures, as well as focusing on ideas around food, soil and the body. Rana Mitter hosts the conversation.Producer: Julian SiddleThe Taotie runs at Compton Verney from 21 March 2024 – 31 March 2026 On the Free Thinking programme website you can find more collections of conversations exploring religious belief, and South and East Asian culture

When reading The Ladder of Divine Ascent, we begin to see that discernment is quite different from what we imagine. It is not simply the use of our reason and judgment to look at the realities around us, to dissect them, and so understand them. Discernment, as described by the fathers, is rooted in the virtue of humility. It is only when we live in He who is Truth that we come to understand the truth about ourselves, the world, and the kingdom.  St. John in particular gives us a multiple examples of how discernment reveals to us the specific qualities of vices, how they manifest themselves and how they are to be remedied. It is curious that we often use our intellectual abilities to avoid reality or to create a certain perception of reality in our minds. It is only humility that allows us to be vulnerable; to expose the deepest part of ourselves to the light of truth. It is this vulnerability and our trust in God and his love that allows us not only to see the truth but to experience the light of it as a healing balm. --- Text of chat during the group: 00:07:17 Sr. Simeon: I hate camera!   00:07:35 Eric Ewanco: Reacted to "I hate camera!" with

Thrilled to have Synaxis Podcast, Jordan and Joshua, as our CWJS guests!Ever wished you could navigate the labyrinth of pop culture with an Orthodox Christian compass? Buckle up because we're journeying into an intriguing and unexpected world where we apply the wisdom of Orthodoxy to pop culture, literature, philosophy, and even occultism and conspiracy theories. Jordan and Joshua (of Synaxis Podcast), the dynamic duo who have bonded over shared interests in these fascinating areas, will be our trusted guides. They will share reflections on their friendship, their individual journeys to Orthodoxy, and how these have influenced their perspectives on Christianity.Synaxis Podcast an edge over your average Orthodox podcasts. Our backgrounds are steeped in the subcultures of punk, conspiracy theories, and occultism. This influences how we view and analyze popular culture through an Orthodox lens. With a world increasingly drawn to dark themes, we offer a fresh perspective, often inspired by the teachings of Father Seraphim Rose. He's our California torchbearer, our blessed beacon guiding lost Westerners.Our podcast journey has been far from ordinary. We've traversed topics as diverse as the suffering of Christians in Eastern Europe and Russia, to the uncanny world of UFOs, to the enigma of the Romanian prison camps. In this journey, we've highlighted the often overlooked Eastern Christian narrative in the face of Western myopia. This episode also delves into the controversial concept of perennialism, exploring its relationship with Christianity. It's a thought-provoking exploration of the complexities of this idea and the impact on our spiritual paths. We're excited to continue exploring uncharted territories, with you, our fellow travelers.Every episode is recorded, and produced by our team of Orthodox Christians here in sunny San Diego, California! So brew yourself a hot cup of tea, grab yourself some popcorn, and enjoy this edifying continuation of the conversation on today's episode of: Cloud of Witnesses: Thinking like the Saints!We are now on PATREON! Please consider supporting our labor of love: https://www.patreon.com/CloudofWitnessesRadioFind us on Instagram and YouTube at @cloudofwitnessesradioThank you for journeying w/ the Saints with us!

Every Eastern Christian church has its own ancient and indigenous chant which is sung by the faithful during liturgical services. This gives cantors a special place in Eastern Christian Liturgy.

The Bulgakov Booth is a four-part series of interviews on the Russian priest and theologian, Sergius Bulgakov (1871–1944). The interviews here will explore the many intellectual twists and turns in Bulgakov's biography as well as some key themes in his writings. Roberto J. De La Noval is Assistant Professor of Theology at Mount Saint Mary's University (Emmitsburg, MD). A systematic and historical theologian, his work covers figures such as Sergius Bulgakov and Bernard Lonergan, with a focus on Christian eschatology. He is also a translator of Russian religious thought. His most recent publications are Sergius Bulgakov, The Sophiology of Death (Cascade Books, 2021) and Sergius Bulgakov, Spiritual Diary (Angelico Press, 2022, with Mark Roosien). Fr. Mark Roosien is the pastor of Holy Ghost Orthodox Church in Bridgeport, CT, and Lecturer in Liturgical Studies at Yale Divinity School and the Yale Institute of Sacred Music. He is a scholar and translator of Eastern Christian theology and liturgy. In addition to his translations of two books by Sergius Bulgakov—The Eucharistic Sacrifice (University of Notre Dame Press, 2021) and Spiritual Diary (Angelico Press, 2022, with Roberto De La Noval)—his monograph on liturgical and theological responses to natural disaster in Byzantium is forthcoming with Cambridge University Press.  PODCAST LINKS: Spiritual Diary: https://angelicopress.com/products/spiritual-diary?_pos=1&_sid=c7ba52dd8&_ss=r The Sophiology of Death: https://wipfandstock.com/9781532699658/the-sophiology-of-death/ The Eucharistic Sacrifice: https://undpress.nd.edu/9780268201418/the-eucharistic-sacrifice/ Rob's Twitter: https://twitter.com/roberto_noval?lang=en Rob's academia.edu page: https://nd.academia.edu/RobertoDeLaNoval Fr. Mark's academia.edu page: https://yale.academia.edu/MarkRoosien Hermitix podcast: https://hermitix.net/Home   CONNECT: Website: https://wipfandstock.com/ Twitter: https://twitter.com/wipfandstock Facebook: https://www.facebook.com/wipfandstock Instagram: https://www.instagram.com/wipfandstock/ Hermitix podcast: https://hermitix.net/Home SOURCES MENTIONED: Bulgakov, Sergius. The Bride of the Lamb. ———. The Comforter. ———. The Eucharistic Sacrifice. ———. The Lamb of God. ———. Relices and Miracles: Two Theological Essays. ———. Sergii Bulgakov: Towards a Russian Political Theology (edited by Rowan Williams). ———. The Sophiology of Death: Essays on Eschatology: Personal, Political, Universal. ———. Spiritual Diary. Florensky, Pavel. The Pillar and Ground of the Truth: An Essay in Orthodox Theodicy in Twelve Letters. Marion, Jean-Luc. In Excess: Studies of Saturated Phenomena. Solovyov, Vladimir. Lectures on Divine Humanity. OUTLINE: (02:14) – Drip coffee, ice water, and orange salt electrolyte water (07:15) – Rob's roundtable: Bulgakov, Teilhard de Chardin, Balthasar, Simone Weil (11:42) – Fr. Mark's roundtable: Bulgakov, Balthasar, Ernst Bloch, Augustine (15:45) – Biography: son of a priest –> Marxist economist –> theologian and priest (27:35) – Personalism, the hyper-real, and Sophia (34:10) – The Bulgakov of Spiritual Diary (42:23) – Bulgakov the friend (of Florensky and Sr. Reitlinger) (52:29) – The story behind The Sophiology of Death (01:01:44) – Bulgakov's theology of death (01:11:44) – The Trinity and the eucharistic sacrifice (01:23:07) – Final thoughts

The Jesus Prayer is one of the most beloved prayers and spiritual practices of the east, but it's also catching on in the west. How does this compare to western mystical contemplation? And how can we incorporate it into our own spirituality? Tune in to find out! For more content on mysticism, check out the Patreon here! --- Support this podcast: https://podcasters.spotify.com/pod/show/stanthonystongue/support

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Simon Mills' book A Commerce of Knowledge: Trade, Religion, and Scholarship Between England and the Ottoman Empire, 1600-1760 (Oxford UP, 2020) tells the story of three generations of Church of England chaplains who served the English Levant Company in Syria during the seventeenth and eighteenth centuries. Reconstructing the careers of its protagonists in the cosmopolitan city of Ottoman Aleppo, Simon Mills investigates the links between English commercial and diplomatic expansion, and English scholarly and missionary interests: the study of Middle-Eastern languages; the exploration of biblical and Greco-Roman antiquities; and the early dissemination of Protestant literature in Arabic. Early modern Orientalism is usually conceived as an episode in the history of scholarship. By shifting the focus to Aleppo, A Commerce of Knowledge brings to light the connections between the seemingly separate worlds, tracing the emergence of new kinds of philological and archaeological enquiry in England back to a series of real-world encounters between the chaplains and the scribes, booksellers, priests, rabbis, and sheikhs they encountered in the Ottoman Empire. Setting the careers of its protagonists against a background of broader developments across Protestant and Catholic Europe, Mills shows how the institutionalization of English scholarship, and the later English attempt to influence the Eastern Christian churches, were bound up with the international struggle to establish a commercial foothold in the Levant. He argues that these connections would endure until the shift of British commercial and imperial interests to the Indian subcontinent in the second half of the eighteenth century fostered new currents of intellectual life at home. Simon Mills is a senior lecturer in British and European History at Newcastle University Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Every Eastern Christian church has its own ancient and indigenous chant which is sung by the faithful during liturgical services. This gives cantors a special place in Eastern Christian Liturgy.

Hi everyone! In this episode, we give a brief overview of the trends in the early modern era that affected Rome's attitude toward Eastern Christian customs, and how that led to instances of "Latinization." We take a look at papal policy in that era, as embodied by a papal encyclical of Benedict XIV, which lays out the papal rationale for altering (or not altering) Eastern Christian customs.  --- Send in a voice message: https://podcasters.spotify.com/pod/show/churchcontroversies/message

A selection of verses taken from various texts from the works of Pseudo-Dionysius the Areopagite. Pseudo-Dionysius the Areopagite, (flourished c. 500), probably a Syrian monk who, known only by his pseudonym, wrote a series of Greek treatises and letters for the purpose of uniting Neoplatonic philosophy with Christian theology and mystical experience. In the early sixth century, a series of writings of a mystical nature, known as the Corpus Areopagiticum or Corpus Dionysiacum was ascribed to the Areopagite. They have long been recognized as pseudepigrapha, and their author is now called "Pseudo-Dionysius the Areopagite". The author pseudepigraphically identifies himself in the corpus as "Dionysius", portraying himself as Dionysius the Areopagite, the Athenian convert of Paul the Apostle mentioned in Acts 17:34 According to Pseudo-Dionysius, God is better characterized and approached by negations than by affirmations. All names and theological representations must be negated. According to pseudo-Dionysius, when all names are negated, "divine silence, darkness, and unknowing" will follow. The Dionysian corpus was absorbed into Greek and Eastern Christian theologies and also influenced mystics in the Western church, such as Meister Eckhart. Thomas Aquinas was among those who wrote commentaries on the works. There remains for the Christian reader no theologian or scholar quite as enigmatic as Pseudo-Dionysius.

Full Text of ReadingsSecond Sunday of Advent Lectionary: 4All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint John DamasceneJohn spent most of his life in the Monastery of Saint Sabas near Jerusalem, and all of his life under Muslim rule, indeed protected by it. He was born in Damascus, received a classical and theological education, and followed his father in a government position under the Arabs. After a few years, he resigned and went to the Monastery of Saint Sabas. He is famous in three areas: First, he is known for his writings against the iconoclasts, who opposed the veneration of images. Paradoxically, it was the Eastern Christian emperor Leo who forbade the practice, and it was because John lived in Muslim territory that his enemies could not silence him. Second, he is famous for his treatise, Exposition of the Orthodox Faith, a summary of the Greek Fathers, of which he became the last. It is said that this book is for Eastern schools what the Summa of Aquinas became for the West. Third, he is known as a poet, one of the two greatest of the Eastern Church, the other being Romanus the Melodist. His devotion to the Blessed Mother and his sermons on her feasts are well known. Saint John Damascene's liturgical feast is celebrated on April 30. Reflection John defended the Church's understanding of the veneration of images and explained the faith of the Church in several other controversies. For over 30 years, he combined a life of prayer with these defenses and his other writings. His holiness expressed itself in putting his literary and preaching talents at the service of the Lord. Saint of the Day, Copyright Franciscan Media

For Thanksgiving week, “Inside the Vatican” is bringing you a brief update on a few of the top Vatican stories from the last week. Up first, the way Catholics calculate when to celebrate Easter could be changing. This past Saturday, Nov. 19, Pope Francis met with Mar Awa III, Catholicos-Patriarch of the Assyrian Church of the East, which is an Eastern Christian church based in Iraq. In the meeting, the pope took the opportunity to express his support for the idea that Eastern and Western churches should celebrate Easter on the same date—usually they're about a week apart, with the Eastern Palm Sunday falling on the Western Easter. Echoing Vatican II, Pope Francis said that he is willing to accept any proposal for a common date of Easter provided that the other churches that are not in communion with Rome agree. Next, Pope Francis assigned a lay man and father of two as secretary of the Vatican's Dicastery for Laity, Family and Life last week. Gleison De Paula Souza is the first layperson to serve as second-in-command in this dicastery; three of the four top positions in that office are now held by lay people. Finally, on Nov. 22, Pope Francis overhauled the leadership of Caritas Internationalis, which is the church's charity arm; it includes 162 charitable groups including Catholic Charities USA and Catholic Relief Services. The pope removed Caritas' entire executive team after a review of the organization revealed management weaknesses that had damaged staff morale. Some current and former employees report bullying and favoritism within the organization's Rome headquarters. A statement from the Vatican made clear that there was no financial mismanagement or sexual misconduct. Links from the show: Pope Francis says Catholics are ready for a common Easter date with the Assyrian Church Pope Francis appoints a father of two to No. 2 spot at Vatican family office Pope Francis fires top leadership of Caritas Internationalis after review found poor staff morale Learn more about your ad choices. Visit megaphone.fm/adchoices

Every Eastern Christian church has its own ancient and indigenous chant which is sung by the faithful during liturgical services. This gives cantors a special place in Eastern Christian Liturgy.

Last week was Easter for Protestant ,Catholic and all Western Christian faiths.  But today is Easter Sunday for the Eastern Christian faiths, including the Orthodox Church.  In this episode of Religion Today, host Martin Tanner continues with last weeks Easter theme by providing descriptions of Jesus by those who actually saw him, during his life on earth, in vision thereafter, and, in recent Near-death Experiences.  His appearance may not be quite as you thought or imagined.   See omnystudio.com/listener for privacy information.