Podcasts about eastern orthodox

One of the most common questions that I get these days is, What is the relationship between Scripture and tradition? This is often prompted by followers who are beginning to explore conversion to Roman Catholicism or Eastern Orthodoxy or have children who are. I am finally sharing my public answer to this question after a decade of study and dialogue. In this first teaching, I explain the problem and survey the major New Testament passages used by Roman Catholic and Eastern Orthodox apologists to make their case for tradition and to undermine the classical Protestant view of sola scriptura. #SolaScriptura #Tradition #Catholic #Orthodox #Protestant

“How can Catholics hold councils without Orthodox bishops?” This question opens a discussion on the complexities of ecclesiastical authority and governance. Additionally, the episode addresses whether one must be Catholic to be saved, the Orthodox perspective on the Immaculate Conception, and the differing views on the Filioque in the Creed. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 01:45 – How can Catholics still hold councils without the Orthodox bishops? 12:12 – Do you have to be Catholic in order to be saved? 15:15 – What’s the Orthodox view of Immaculate Conception? Is the Orthodox canon different from ours? 20:25 – Leo III wouldn't add the Filioque to the Creed and gave his reasons?. Did the pope who added it ever give an explanation as to why? 28:43 – Is it ok for Catholics to accept the Ethiopian canon description of Jesus? 30:18 – I've heard some Orthodox say they don't adore Jesus in the Eucharist because they view it as food. Is this uniform thought? 33:33 – How can a non-Christian evaluate the competing claim of the Eastern Orthodox who also claims apostolic authority? 39:21 – Why does the Eastern Orthodox allow contraception and Catholics don't? 43:55 – Can a person who became Eastern Orthodox from Catholicism just jump back and forth? How can Eastern Orthodox justify 3 sacramental marriages? 48:12 – Do you think the Catholics and all other churches will ever fully reunite?

The Eastern Orthodox describes the Season of Lent as a time of "joyful sorrow" or "bright sadness". We make space for repentance and sacrifice...but we also make room for joy and delighting in the Saviour.

On today's Hour 1 of The Patrick Madrid show, Patrick discusses the situation with the Eastern Orthodox in response to an email, and an anonymous listener asks about her having to remove an IUD. Also, more on indulgences and how they work and speaking of regrets what happens if we acted outside of God's plan, and do we actually have a decision in what direction our lives take? (00:56) Patrick talks about the Eastern Orthodox in response to an email. (11:54) Email – Anonymous: I have had an IUD for the past 5 years. As I have grown in my relationship with the Lord, I realize this is a grave sin and am scheduling it to be removed. Can I go to Confession before removal or do I have to wait? Break 1 (21:10) Email – What are indulgences and how do they work? (28:30) Email – Triss: You often speak about the Catholic Church being the one being founded by Christ. Break 2 (37:14) Therese - My god-daughter has a birthday during holy week, how can we celebrate that? (41:52) Email – Alyssa: I was listening to that call from Sharon who regretted turning down the man at a dance. At what point are we acting in God’s plan or outside of God’s plan? How much of our lives are up to us?

“Did Constantine rig the Council of Nicea?” This question opens a discussion on early Church issues, including the specifics of the canon established at the Council of Florence and the complexities surrounding the organization of the early Church. Other topics include the role of Protestant pastors in critiquing Catholicism and the scriptural basis for attending Mass and confession. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:30 – Did Constantine rig the Council of Nicea? 07:51 – What is the specific canon of the council of Florence (1422) whereby the Catholics, Eastern Orthodox, and Coptics all agreed on the 73 book canon of scripture? 12:40 – How can we help stop this war in the Middle East? What can I do? 16:51 – How do I respond to a Protestant claim citing Eamon Duffy's book, Saints and Sinners, that Clement never makes the claim to be a bishop, that his letter from the whole Roman community (not just him), and that the church at that time was organized under a group of bishops, not a single bishop. 21:32 – Why do Protestant pastors feel compelled to put down the Catholic faith? If they don't believe it, why don't they just leave us alone? 29:12 – Where is it in scripture that we need to attend Mass once a week and go to confession once a year? And are there any exceptions for people who can't get there (like if they can't drive). 34:09 – Why do all of the apostolic Churches like the Oriental Orthodox have different canons on scripture and different christologies? 41:08 – If my mother and father are in Purgatory, do they know each other in Purgatory? Can souls in Purgatory pray for each other? 46:28 – In the early church, how did they know how to consecrate the bread and wine at Mass? 49:10 – How does the Catholic Church view the development of the election of a pope changing from Roman clergy to the College of Cardinals? 51:48 – I've heard people say that Peter and Paul had different gospel messages, and that since I'm American, I'm a gentile, therefore I should follow Paul instead of Peter.

Join the show with a TEXT here!We're finally back! After a brief detour through my Sunday school session and a wild episode on racism in the church, we're returning to our series on Reformation and Counter‑Reformation Teachings. In this episode, we turn to a cornerstone of the gospel: the doctrine of grace and the nature of man.We'll examine the fundamentally flawed and unbiblical anthropology affirmed by an Eastern Orthodox council—one that claims not all have sinned and even suggests that many, in fact vast numbers, have never sinned at all. This view undercuts the very need for the gospel. In contrast, we'll look at Cyril Lucaris and the broader Christian witness that echoes Scripture's clear teaching: all stand guilty in Adam, and all desperately need grace.If you're ready for a deep dive, grab a snack, settle in, and enjoy the conversation.

A Place Where God Will Live Ephesians 2:11-22 by William Klock In today's Old Testament lesson we hear King Solomon praying at the dedication of the temple.  The temple was finally completed and Solomon gathered the elders of Israel at the tabernacle, where they offered sacrifices too many to number.  Then with the priests leading them with the ark of the covenant, they processed up the mountain to the temple.  When they'd placed it in the holy of holies, the presence of the Lord, the shekinah, the cloud of his glory descended to fill the temple as it once had the tabernacle.  And Solomon prayed.  He prayed for the new temple and he prayed for his people.  He prayed that they would be faithful.  And then, our lesson today, he prayed for the foreigners, for the gentiles who might come to the Lord's temple having heard of his great name, his mighty hand, and his outstretched arm—that coming to the temple, they would know his glory.  Solomon's kingdom was, however imperfectly, a fulfilment of the Lord's promise to Abraham to make Israel a light to the nations.  And the nations came to Israel and to Solomon, because they saw and because they heard of the Lord's reputation.  Not only had he blessed his people, but in him they saw a god unlike their own.  And so they came, and they saw for themselves the goodness of the Lord, the God of Israel.  And Solomon knew, too, that they would come to the temple that he'd built.  So he prayed that when these foreigners came and prayed, that the Lord would answer them, that he would make himself known to them, so that “all the peoples of the earth may know your name and fear you, as do your people Israel.”  Again, this wasn't some one-off prayer that Solomon came up with.  Solomon's prayer is rooted in the promises of God and in the story of his people.  Solomon knew that the world is not as it should be; Solomon knew the Lord's promises to set it to rights; and Solomon knew that God had given an integral role to his people to bring the fulfilment of those promises.  And Solomon great desire was for his people to be faithful to that calling, to that vocation—faithful to be a temple people. Now, this imagery and idea of the temple wasn't new with Israel; it goes all the way back to the beginning of the story.  The garden was God's first temple.  And the man and woman he created—he created them—us—to bear his image.  That means to be his representatives in the temple, to serve him, and steward his goodness to the rest of creation.  We rejected that vocation and the story ever since has been about God restoring his temple and his people.  Two weeks ago, when we looked at Ephesians 2:1-10, we saw how Jesus—the one in whom God and humanity have come together—represents God's work to restore his temple, but we also saw there that, as Paul stresses so much, what is true of Jesus is also true of those who are in him.  One day his people will be raised to be like him—heaven and earth people—but in the meantime, God has filled his church—filled us—with his Spirit as a foretaste and a down payment of that hope.  Brothers and Sisters, that means that we, purified by the blood of Jesus and filled with God's Spirit, we're now the temple—not a temple of bricks and mortar, but a temple of people filled with God's presence. Just as Solomon prayed that the nations would know the glorious reputation of the God of Israel through his people and come to meet him at his temple, our prayer, our desire, our commitment ought to be that the world will know God's glorious reputation through us and come to meet him here.  What God promised to Adam and Eve, to Abraham, to Moses, to the people through the Prophets is now reality in us.  The promise isn't completely fulfilled.  One day the knowledge of the glory of God will fill the earth.  On that day the new creation that began when Jesus rose from the dead will come to full fruit.  Creation and us with it will be made fully new.  God will wipe every last remaining bit of evil from the world and sin and death will be no more.  But, Brothers and Sisters, here's the really important thing here: The church—you and I and everyone else who is in Jesus the Messiah—we are God's vehicle to get the world to that point.  The church is God's means of making his glory known until it fills the earth.  And that ought to get us reflecting on how faithful we are to our mission.  When the world looks at the Church, when it looks at Christians, does what we say and do and live declare the glory of God: his great name, his mighty hand, and his outstretched arm?  (To put it as Solomon did.)  Does what we say and do and live give the world a desire to come to the church to meet God?  Do we at least make the world constructively curious?  If not, we need to reflect on our priorities and on what we're doing. And this is true of everyone who is in Jesus the Messiah, but Paul, writing to the Ephesians who were mostly gentile believers, wants to stress to them just how significant it is that through Jesus and the Spirit they have been made a part of this temple people.  Brothers and Sisters, this is something that we don't spend enough time talking about and reflecting on.  For Paul, the unification of Jews and gentiles in the Messiah was at the heart of the gospel.  It was the proof that God was fulfilling his promises.  This church, made up of Jews and gentiles, men and women, rich and poor, slave and free, all together, unified, one body was a testimony to the glory of God.  In fact, for Paul, it was the testimony of the gospel's power. And I don't think it's even on the radar for many of us today, because we've become so used to and even so complacent about divisions within the church.  Anglicans, Presbyterians, Methodists, Baptists, Lutherans, Mennonites, Romans, and Eastern Orthodox—and those are just some older divisions amongst us before we got really split-happy in the last century or two.  And it's not just theology and polity.  I suspect Paul might have at least a little sympathy for those sorts of divisions, especially over serious, gospel-compromising theological matters.  But Paul would be furious to see how we divide over things like language and ethnicity.  The English are here and the Germans are at that Lutheran church and the Swedes at that other Lutheran church and the Italians and Spanish and Filipinos are at the Roman church and the Greeks at the Greek Orthodox, the Russians at the Russian Orthodox, the Ukrainians at the Ukrainian Orthodox, the Syrians at the Syrian Orthodox.  The Dutch are in their Reformed church and the Scots are in their Reformed church.  And there's a church just for Chinese-speakers and another for Afrikaans and so on and on.  And you've got Messianic Jews forming their own synagogues.  And Paul would be shouting at us and asking, “Haven't you read a single thing I've written to you?  Your divisions are undermining the very gospel you claim to preach!” Paul did not want this to happen in the Ephesian churches, but even more than that, he wanted the people in those churches, especially he wanted them to appreciate just what God had done for them in Jesus and the Spirit, because if we understand what God has done to make us one, we'll hopefully be far less likely to let it be undone.  So, Paul writes in Ephesians 2:11-12 and reminds them of what they used to be: “Therefore, remember this: In human terms—that is, in your ‘flesh'—you are ‘gentiles'.  You are the people whom the so-called circumcision refer to as the so-called uncircumcision—circumcision, of course, being something done by human hands to human flesh.  Well, once upon a time you were separated from the Messiah.  You were alienated from the community of Israel.  You were foreigners to the covenants of promise.  There you were in the world, with no hope and no God.” You were gentiles.  Of course, Gentiles didn't think of themselves that way.  They were just regular people; it was the Jews who were weird.  But the fact that Paul can say this to them, “You were gentiles” means that they've now been brought into the family of Israel.  And just in case they might have forgotten the significance of that, he describes them as having been outsiders with this string of descriptors that work up to a crescendo of alienation. First, they were separated from the Messiah—from the rightful King.  The Messiah was some weird thing the Jews were into.  What would Greeks or Romans—who were oh, so superior—want to have to do with him?  And even if they did, the Messiah wasn't part of their story.  Then second, Paul says that they were alienated from the community—the commonwealth as the King James puts it—of Israel.  They were foreigners.  Israel was not their nation and Israel's God was not their God.  Even if they did see something attractive in Israel and went to the temple in Jerusalem—think of Solomon's prayer for the foreign visitors who would come—there was a wall between the court of the gentiles and the court of the women.  In Paul's day there was an inscription on that wall warning that foreigners passed it on pain of death.  Gentiles could look from a distance, but they were cut off from the living God.  And third, they were foreigners to the covenants of promise.  Most of them had never heard of Abraham or Moses, but if they had, that simply wasn't their story and it certainly wasn't their family.  They didn't belong there.  Whatever promises the God of Israel had made, those promises were not for the gentiles.  And Paul then sums it all up and says: You were in the world without God and without hope. I think Paul intends a bit of irony there.  When he says they were without God he uses a word that essentially means they were atheists.  And “atheist” is exactly what the gentiles called Jews and the first Christians.  Because Jews and Christians worshipped only one God and one God might as well have been no god to them with their vast pantheons.  And Jews and Christians refused to take part in the pagan worship and festivals that ran all through gentile life and society.  And so Paul flips it around.  “No, it was you gentiles, separated from the Messiah, alienated from Israel, foreigners to the covenant promises—it was you who were the atheists.  You were the ones without God.  And because of that you had no hope.  And if being called atheists didn't make an impact, I have to think this would have.  Because it's not that the Greeks and Romans didn't understand the idea of hope; it's that they had no reason, no grounds to live with hope.  No one in their world believed in progress the way people do today.  That idea is rooted in our biblical heritage.  They thought things just went round and round in cycles—forever stuck.  And while their philosophers might talk about life after death, it was all very vague and not hopeful at all.  Hesiod imprisoned hope in the bottom of Pandora's box, lost forever.  Aristotle and others wrote about hope as fickle and treacherous—a foolish thing to trust in.  Things could go wrong just as easily as they could go right.  Hope just wasn't a big deal for the Greeks.  But in stark contrast, hope was at the centre of the whole Jewish and early Christian worldview.  As I said last time, no one in the pagan world would have ever dreamed that the gods loved them or even really cared about them, so why would anyone in the pagan world have reason to hope?  So Paul sums it all up: Without God and without hope, the gentiles were alone and lost in the world.  Paul reminds them just how bleak things were for them before they were captured by the gospel.  I think it's a good thing for us to reflect on this ourselves and if we did, I think we would have a greater appreciation for what God has done for us and for what he has made his church. So after painting this bleak and pitiful picture of where these people were before Jesus, Paul cuts through the hopelessness and despair.  Like he did with that great, “But God!” in verse 3, now in verse 13 he practically shouts out, “But now!” “But now, in Messiah Jesus, you who used to be far away have been brough near by the Messiah's blood.  He is our peace, you see.  He has made the two to be one.  He has pulled down the barrier, the dividing wall, that turns us into enemies of each other.  He has done this in his flesh, by abolishing the law with its commands and instructions.” Paul wrote about the Messiah's blood back in Chapter 1.  Jesus' blood is the means through which God has accomplished redemption and forgiveness.  This was the great, once-and-for-all-time sacrifice that the Old Testament sacrificial system was pointing to all along.  In the Old Testament, sacrificial blood was like a disinfectant.  It cleansed the tabernacle and later the temple; and it cleansed the people of Israel so that the holy God could come to his people and dwell with them.  Pagan sacrifices were all about killing valuable animals to placate the gods.  In Israel, the sacrifices were all about the blood—a symbol of God-given life—and that blood was shed to wash away the stain of sin and death so that God could come and dwell and fellowship with his people.  Brothers and Sisters, the blood of Jesus, shed at the cross, has fully accomplished once and for all and for everyone what the Old Testament sacrifices did partially and temporarily.  And in doing that, God has abolished the law. You see, the law was the thing that set Israel apart from the rest of the world and Paul saw that wall in the court of the gentiles as symbolic of it.  The law, like that wall, kept the gentiles out of God's people, out of his covenant, and out of his promises.  The law marked out the gentiles as idolaters and as unclean—unworthy of God's presence.  But Jesus' blood has washed us clean—Jew and gentile alike—making both the law and the wall that kept the gentiles out irrelevant.  In Jesus, God had brought these Greek believers into the family—fully and no longer aliens and foreigners.  And why?  Paul goes on in the second half of verse 15: “The point of doing all this was to create, in him, one new humanity out of the two, so making peace.  God was reconciling  both of us to himself in a single body, through the cross, by killing the enmity in him.” Do you remember the first thing the risen Jesus said to his disciples when he entered that locked-up house where they were hiding after he'd been crucified?  It was “Peace”.  Shalom.  Peace is what the world looks like set to rights.  And so it makes perfect sense that “Peace” would be the first thing Jesus would say to his disciples after rising from death and inaugurating God's new creation.  He'd just begun the work of setting the world to rights.  And for Paul, this new humanity—Jews and gentiles, once divided by the law, but now brought together—this new humanity, the church, is the first sign of God's peace breaking out into the world.  The church is the sign of the new age.  As I've said before, we are God's working model of his new creation.  Jesus has killed the enmity that was once between us and he has reconciled both to God and, through that, to each other.  Jesus' blood as washed us clean and Paul stresses regularly to his fellow Jews, this means there's no longer any reason to consider gentile believers in Jesus to be unclean.  We gentiles, with hearts renewed by the Holy Spirit, have turned away from our idols to serve the living God and by the blood of Jesus he has washed us clean.  And if there's any doubt, Paul would point to the fact that the same Spirit has come to fill the gentile believers who first filled the Jewish believers.  So he goes on in verse 17: “So the [he Messiah] came and proclaimed peace, to you who were far off and to those who were near.  Through him we both have access to the Father in one Spirit.”  Again, it's all the fulfilment of God's promises.  In Isaiah 57 God had promised that he would heal the broken and humble in spirit and give peace: peace for those far off and peace for those who are near.  He's now done that in Jesus and the unity of the church—these people who were once separated, these people who once hated each other—their unity in the Messiah as one people is the proof, the testimony, the witness of God's faithfulness and the power of the gospel. And Paul, again, wants to drive this home.  Look at verses 19 to 22: “So then [—this is the result—] you are no longer foreigners and aliens.  No, you are fellow citizens with God's holy people.  You are members of God's household.  You are built on the foundation of the apostles and prophets, with Messiah Jesus himself as the cornerstone.  In him the whole building is fitted together, and grows into a holy temple in the Lord.  You, too, are being built up together, in him, into a place where God will live by the Spirit.” The point of all this is that through Jesus and the Spirit, the living God has welcomed us into this amazing story.  We've been adopted into a family that was not ours.  We were poor, dirty refugees without hope, but God has washed us clean in the blood of Jesus, he has made us welcome members of his family, and most importantly, he has come to dwell with us.  He has filled us—aliens, foreigners, strangers, gentiles—with his Spirit—the presence that he had promised to his own people and in doing that he has made us holy.  And just just because.  God has a purpose for us.  He always has. And this is where Paul stops hinting at things with temple language and imagery and comes out and says it: God has done this in order to establish a new temple.  For centuries the Jews had been waiting for God's presence to return to the temple, not that unlike the way so many Jews today go to the Western Wall and pray for a new temple and God's return.  Brother and Sisters, Paul's stressing that God has, in fact, returned, that he has built a new temple, and that he now dwells with his people.  But not in a stone building on the mountain above Jerusalem.  He has built is new temple and returned to live with his people through Jesus and the Spirit. And, again, that means that we—the church—are God's ongoing means of fulfilling his promises to set creation to rights.  God's presence with us is the sign that one day his presence will fill all of creation.  We are the temple, the working model of new creation.  As we proclaim the gospel, we proclaim the glories of God to the world.  As we live the gospel, we put on display the glories of God to the world.  And our unity in Jesus and the Spirit—something we've often forgotten—is one of the most important ways we ought to be living out the gospel.  Just as there was one temple in Israel, there is only one church.  By our divisions and schism and arguments, by our elevating language and race and nation over the gospel, we've often obscured this reality, but Brothers and Sisters, there is but one church and the unity of that one church across our natural divisions of language and race—and class, and status, and every other way the world divides and separates us—that unity is meant to be a witness.  A witness to the power of the gospel.  A witness to the power of Jesus and the cleansing power of his blood.  A witness to the Holy Spirit who indwells every believer.  And most of all, witness to the faithfulness of God, who has been true to his promises.  And through that, our unity becomes a witness to a bleak and hopeless world of God's coming new creation—not just of the world set to rights, but of humanity set to rights within it: one people, renewed and purified, in fellowship forever with the living God. Let's pray: Gracious Father, you have purified us by the blood of your Son and filled us with your Spirit to make us your temple.  Pour out your grace that we might be faithful stewards of the gifts you have given us.  Teach us to guard the unity of your church, so that the nations will see in us a witness to your mighty hand, your outstretched arm, and your great name.  And when they draw near, hear their prayers, we ask, that they might know your great name as we have, through your Son and through your Spirit.  Amen.

Another Eastern Catholic priest has become Eastern Orthodox — and it's not an isolated case. In this video, I take a closer look at why this keeps happening and explore the deeper dynamics behind these conversions. Why do some Eastern Catholics — including clergy — eventually cross over to Orthodoxy? Is it theological formation, ecclesiology, […]

Fr. Michael Copenhagen is a Melkite (Eastern Catholic) priest, husband, and father at St. Nicholas the Wonderworker Melkite Catholic Church in Gates, New York. He holds a Bachelor's of Sacred Theology from the Pontifical University of St. Thomas Aquinas in Rome. In Today's Show: What is Lent like in the Eastern Catholic Church? Is it okay to miss Mass on Ash Wednesday? Why are Adam and Eve considered saints? Can Roman Catholics participate in Byzantine Lent? Do Eastern Rites use the Roman Rite liturgical calendar or the Orthodox one? Where does the Eastern Orthodox stand on purgatory, confession, and the Blessed Mother? Do Eastern Catholics pray the rosary and read Saint Thomas/Western church fathers? And more. Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

In this episode of Unshaken Faith, we take a careful, biblical look at Practicing the Way by John Mark Comer, a book that has quickly gained popularity in Christian discipleship and spiritual formation circles. Many listeners have asked whether we recommend it and after a thorough review, the answer is no. We walk through the book's core framework, its view of spiritual formation, and how it defines discipleship and transformation. While some of the practices it encourages may sound helpful on the surface, we found deeper theological concerns underneath including influences that overlap with contemplative spirituality, charismatic/NAR-style formation models, progressive-leaning theology, and sacramental or mystical streams more commonly associated with Eastern Orthodox and Roman Catholic spirituality.Most importantly, we evaluate the book's message against the biblical gospel. Does it clearly present salvation by grace through faith? Does it ground transformation in the finished work of Christ or shift the center toward practices and processes? We explain where we believe the message drifts and why that matters for everyday Christians.Our goal is not to attack people, but to equip believers with discernment. We encourage you to think biblically, test everything against Scripture, and stay rooted in the true gospel.If this book has been recommended to you, or if you're already reading it, this episode will help you evaluate it through a clear theological lens.Consider the Lillies, by Johnny ArdavanisHappy Lies, by Melissa DoughertyAlisa's video on generational curses

“Could vampires be creatures of God?” This question opens a fascinating discussion about the nature of evil and creation, particularly in light of the belief that vampires, as blood-consuming beings, oppose Christ. Other intriguing topics include the theological implications of aliens being viewed as demons and whether fictional narratives can align with real-life moral principles. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:52 – How do we grapple with the Eastern Orthodox theology that aliens would be considered demons? I think the idea is largely from Fr Seraphim Rose (although he's quite contentious in orthodox circles as I have many friends who dislike him a lot, and others who consider him better than basically every saint) 13:37 – Hello, thank you for taking the time to read my email. I watched your video “Could You Marry An Alien,” and I found it to be quite comprehensive in answering that question. But, now I have a question on whether the exact same principles for real life need to be followed in a fictional story. I have been reading a serialized science fiction story by an Anglican author. In the story, a relationship starts to develop between a human male and a humanoid female alien. I have talked with the author about his plans for the story, and while most of the criteria have been met (being with a rational soul, will be baptized later in the story) the author decided to treat the ability to have children the same as an infertile human couple. Is this an okay approach for a fictional story, or should real-life principles be applied? He has also discussed another potential solution, potentially objectionable idea. Having sci-fi technology be capable of allowing inter-species couples to reproduce. Is this a viable solution, provided that it works like acceptable fertility treatments (instead of IVF, cloning, or any other unnatural intrusion) or is this also bad? Can the same principles be applied to humanoid fantasy creatures as to aliens? 22:54 – I understand vampires to be the antithesis of Christ, consuming blood to give themselves life whereas Christ shed His blood to give us life, and this makes vampires evil. If they were real, how could they be evil since they would be creations of God? It seems a paradox to me that they would be naturally evil (the evil act of consuming blood is in their nature) while being a creature of God. 35:18 – I enjoy listening to much of your content! I am wondering: Does Jesus genetically resemble God in genotype and/or phenotype? How about Mary? Thank you for considering answering my question! 42:51 – Is it ok for one to hold the view that the Tree of Life from Kabbalah is a valid conception of God without straying from the doctrinal belief in the Trinity? Like, if God is so beyond the realm of human comprehension (in the sense of the story of the blind men and the elephant, where we as mortals don’t possess the capacity to conceptualize God in His totality), is it valid to explore other conceptions of the role God plays in the world without straying into heretical territory so long as you still hold onto the traditional categorization of the Trinity as well? 50:58 – If there were no Fall, would philosophy exist?

Fr. Michael Copenhagen is a Melkite (Eastern Catholic) priest, husband, and father at St. Nicholas the Wonderworker Melkite Catholic Church in Gates, New York. He holds a Bachelor's of Sacred Theology from the Pontifical University of St. Thomas Aquinas in Rome. In Today's Show: What practices does Fr. Copenhagen recommend for men for Lent? What is the Eastern Rite view on asceticism? Would Mass count as a portion of a Holy Hour? What was the hardest part of seminary for Fr. Copenhagen? If a child is born to parents from different rites, which rite will the child be? What is Mt. Athos, and has Fr. Copenhagen ever been there? Why does the Eastern Orthodox use a cross that has three bars with one slanted? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

This lecture covers different artistic interpretations of Jesus' Ascension, from early Eastern Orthodox icons to Renaissance and Baroque paintings, highlighting how artists have grappled with the theological implications of the Ascension. The lecture also encourages reflection on the visual representation of theological concepts and the role of art in understanding and interpreting religious events.Lecture Resources: PowerPoint deckPlease note that the ideas expressed in this lecture do not necessarily represent the views of L'Abri Fellowship.For more resources, visit the L'Abri Ideas Library at labriideaslibrary.org. The library contains over two thousand lectures and discussions that explore questions about the reality and relevance of Christianity. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit englishlabri.substack.com

In this enlightening conversation, Ben McDonald sits down with David Goa to explore the essence of the church from an Eastern Orthodox perspective, emphasizing the importance of communion, the role of the Holy Spirit, and the significance of tradition in spiritual growth. They discuss the challenges of modern ideology, the relationship between scripture and tradition, and the need for a deeper understanding of faith that transcends mere dogma. The dialogue encourages listeners to embrace a holistic view of spirituality that fosters unity and compassion in a diverse world. Listen as they break down the sacred connection between evangelism and discipleship, showing that sharing Jesus and building others up are inseparable pursuits.

In this first episode of a new Thinking Christian series on the German Reformation, Dr. James Spencer is joined by Dr. Greg Quiggle—a historian, former Moody Bible Institute professor, and leader of Tours for Ten—to set the stage for the world that produced Martin Luther and the Lutheran Reformation. Before you can understand Luther, you have to understand the world Luther lived in: a late-medieval Germany marked by constant death, recurring plague, widespread poverty, church corruption, and spiritual fear. Greg helps listeners reconstruct the medieval imagination—where God was often perceived as perpetually angry, life expectancy was low, child mortality was staggering, and the question “How can I stand before a holy God?” was not theoretical but urgent. Greg also clarifies an often-missed point: there wasn’t one Reformation, but multiple Reformations—Germany (Luther), Switzerland (Zwingli and Calvin), England (Henry VIII), and the Radical movements—each emerging from distinct contexts and theological pressures. This series focuses specifically on the German stream and its implications for Protestantism today. In this conversation, you’ll hear about: The split between Eastern (Orthodox) and Western (Latin/Catholic) Christianity (1054) Why “Reformation” is really Reformations (Germany, Switzerland, England, Radicals) The medieval experience of death: plague, famine, and childhood mortality How the church often failed to provide spiritual comfort or clarity Why fear of judgment and purgatory shaped daily religious behavior The role of literacy, sermons, Latin worship, and “sheep without a shepherd” The core question driving Luther: certainty before God through Christ This episode lays the foundation for the rest of the series, where James and Greg will move from context into Luther’s theology, the 95 Theses, indulgences, justification by faith, and the long-term effects of the German Reformation on modern Protestant life. Related: Want to experience Reformation history on location? Greg leads small-group “Tours for Ten” through Germany (and beyond). Links are in the show notes. Quotelos Travel offers small, expert-led “Tours for Ten” that provide an intimate and unforgettable way to explore church history and culture with guides who truly know the locations. Learn more at quotelostravelservice.com, and check out their upcoming trips to Germany, England, and Switzerland. Subscribe to our YouTube channel

What are the differences among Christians? What divides us and where are we united?Are Catholics and Protestants really all that different? What exactly is the Eastern Orthodox church? What things do we agree on and where are the schisms? Will we all go to heaven?Come join us for the most ecumenical conversation you may ever have as we hear from ministry leaders from all 3 churches and argue about who's right!?Guest speakers:Roman Catholic - Mike GormleyEaster Orthodox - Fr. Joseph HuneycuttProtestant - Evan McClanahanPanelists:James Prather (Catholic)Dn. Timothy Rask (Orthodox)Juan Carlos Martinez (Protestant)We apologize for a few audio issues. The introductions for the panel did not include Juan Carlos, James, or Evan, and half of Mike's introduction.

Join the show with a TEXT here!Been given the amazing privilege of leading Sunday school at my local church on a topic that I'm very passionate about. You guys have seen most of this material before but highly recommend tuning in as we get amazing questions from the audience and a little restructure of the material!

Religious Observance vs. Secular Celebration: The Split IdentityValentine's Day in the contemporary context exemplifies a pronounced duality, serving both as a religious observance and a secular celebration. On one hand, it remains the Feast of Saint Valentine, a minor liturgical event in the Catholic calendar commemorating the martyrdom of early Christian saints. This observance is solemn and centers on themes of faith and sacrifice, with historical details often obscured by legend. For practicing Catholics, the day emphasizes devotion to God rather than romantic love, and similar themes are present in some Eastern Orthodox traditions. However, for most participants, religious origins have been overshadowed by the holiday's secular iteration, which emphasizes romance, consumerism, and popular sentiment. The transformation from religious commemoration to secular celebration began in the late Middle Ages, notably through the literary interventions of poets such as Geoffrey Chaucer, who associated the day with courtly love and the mating of birds. Over time, the exchange of notes, the commercialization of cards, and marketing further redefined the holiday. The secular version draws its vitality from literature, commerce, and universal human longing, rather than from its ecclesiastical roots. This dual identity generates both tension and adaptation, as some religious groups discourage participation in the secular holiday, while others incorporate it into their own traditions. Most individuals, however, engage in secular rituals without reference to the original saint. Despite this, the secular celebration retains subtle echoes of its religious predecessor, such as the emphasis on selfless love and enduring commitment. The coexistence of these two layers illustrates the holiday's capacity for cultural adaptation, as it continues to acquire new meanings in response to evolving societal needs.More Podcasts HereProduced by SimVal Media Group, USA

The Catechism introduces us to the Holy Spirit and describes how the Spirit reveals the Father and the Son to us. It also gives us some background and context regarding the way we describe the Holy Spirit in the Roman Catholic Church compared to the way that the Eastern Orthodox Church describes the Holy Spirit. Fr. Mike breaks it down for us and gives us some hope for a future reconciliation between Eastern and Western Churches. Today's readings are Catechism paragraphs 243-248. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

This Sunday morning teaching happened in an atypical, even experimental form— a sermon in dramatic dialogue. In a kind of homage to the quirky, 1981 film, My Dinner with André, the “sermon” mirrored the wide-ranging, personal, and deep conversation between Wallace and André (the actual names of the actors/characters in the movie). But the content of Sunday's dialogue between André (Pastor Chris) and Wallace (Robert Brown) centered on two friends catching up after a long absence who had, unbeknownst to each other, had married, had families, become Christians, and pursued careers/callings neither expected of each other or themselves. André had become an Eastern Orthodox layman and a Marriage and Family Therapist, while Wallace had become a Presbyterian pastor. The Lectionary texts consist of a Wisdom Psalm (Psalm 15), and a Prophetic text (Micah 6). After André and Wallace retell their conversion stories and the life events that led them up to the present, they end up talking about the Epiphany texts for Wallace's upcoming sermon. That discussion forms the key transition to the real meat of the conversation—how we as Christians might wrestle with such texts. Note: The photograph associated with this podcast is a production still from the movie "My Dinner with André."

Defining Reverence (vv. 25-29; Isaiah 6:1-5)Grateful Reverence (v. 28; Isaiah 6:6-7)Practicing ReverenceDiscussion StartersMonday—Why do you think some people are leaving evangelical churches for Roman Catholic and Eastern Orthodox churches? What are they looking for?Tuesday—What is reverence? What is the opposite of reverence—hatred or indifference? Why?Wednesday—Read Isaiah 6:1-5. What happens when Isaiah enters into God's presence? Why does he call down a curse on his own head? Is what happens in Isaiah 6 good for him or bad? Why?Thursday—How can you both reverent and grateful? Where is reverence supposed to lead? How does irreverent worship impede a deeper understanding of what Jesus has done for us?Friday—What are things we should do corporately to ensure worship is reverent? What are things you can do individually to engage worship with reverence?

The virgin birth, the baptism of Christ, the transfiguration on the mountain, all the miracles of Christ, the cross and the resurrection from the dead are all events witnessed by people, yet according to John 12 and the Hebrew Scriptures, none of these events created any “believers”. In fact these events without the definition given […] The post 260130 Divine to the Fathers: Eastern Orthodox Hermeneutics first appeared on Gospel Revolution.com.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview our friend and convert from Eastern Orthodoxy, Ben Bollinger. He explains why Eastern Orthodoxy is "close, but not it." We focused especially on the papacy and Purgatory. Ben has a great love and respect for the Eastern Orthodox, with whom he encountered not only many great and profound truths of the faith, but joyful and edifying fellowship. As good as these things were, however, he explains how Eastern Orthodoxy does not enjoy the fullness of truth and communion found in the Catholic Church.You can read Ben's many great writings on the Catholic Faith at his Substack: https://benjaminjohn.substack.com/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Intro and Guest Bio09:53 - Steelmanning the Orthodox Case: Starting with Scripture12:42 - The Keys, Typology, Matthew 16, Isaiah 2224:18 - St. Cyprian and the Patristic Case for Unity36:02 - The Leadership of St. Peter at the Jerusalem Council51:58 - Papal Claims: Infallibility, Universal Jurisdiction, and the Councils01:01:45 - Orthodox Claims, and the "First Without Equals" Debate01:42:06 - Other Issues: Original Sin, the Filioque, and Purgatory02:12:07 - Final Thoughts and Closing RemarksThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

Join the show with a TEXT here!Been given the amazing privilege of leading Sunday school at my local church on a topic that I'm very passionate about. You guys have seen most of this material before but highly recommend tuning in as we get amazing questions from the audience and a little restructure of the material!

Sharifa Stevens Dr. Beth Felker Jones Why are we Protestant? Have you ever wondered what the differences are? BOW's guest for this episode is Dr. Beth Felker Jones, Professor of Theology at Northern Seminary, sits down with BOW Ministry Team Member Sharifa Stevens to talk about being a Protestant. They discuss how it intersects and differs from other Christian traditions. What are the major beliefs that differ? We so appreciate that Dr. Jones approaches this topic with grace and humility, not with an adversarial attitude. Dr. Jones' Resources Dr. Jones' book Why I Am Protestant Church Blogmatics Substack Bethfelkerjones.com This episode is available on video as well. Timestamps: 00:21 Introductions 01:46 Who is your audience? 04:35 Orthodoxy isn't about thinking right but about a right relationship with God. 08:50 God cannot be caged by a fallible church. 11:31 Why is Scripture alone, Sola Scriptura, such an important Protestant distinction? 16:31 Why is it good that Ecclesiology, the study of the church (the structure, etc.) is not that specific? 21:18 What makes Protestantism good for women? 25:30 The greatest challenge for Protestants today 26:33 What would you say to those who say that Roman Catholics and Eastern Orthodox aren't Christians? 27:12 Resources TranscriptSharifa >> Hello and welcome to Beyond Ordinary Women Ministry. I am Sharifa Stevens, one of the hosts of Beyond Ordinary Women. And today, I am very excited to talk to Dr. Beth Felker Jones. Dr. Jones. I love saying that, so I'll say that every time. Dr. Jones with a Ph.D. from Duke University, is a midwestern writer and professor of Theology at Northern Seminary. She writes theology and fiction, has published numerous books and writes regularly at her Sub Stack, which is entitled Church Blogmatics. I had to say that slowly. A lifelong book lover, as she writes about relationships, identity and redemption. Dr. Jones' latest book is entitled Why I Am Protestant. And we'll be talking about that book today. You can discover more about Dr. Jones on our website BeyondOrdinaryWomen.org. Welcome, Dr. Jones. Dr. Jones >> Thank you. Delighted to be here with you. Sharifa >> Thank you so much for being here. Let's jump right in, shall we? Dr. Jones >> Yeah. Sharifa >> Okay, so in your book, as you were writing your book, Why I Am Protestant, who did you imagine reading your book as you wrote it? Who are your ideal readers? Dr. Jones >> This is really bad writing advice, but I have trouble imagining my reader and I tend to just write. Really, it's awful. It's awful writing advice. But I suppose I hoped I was writing for other Protestants who might be thinking through both the joys and challenges of being Protestant, as well as for Christians in other traditions who might want to understand something more about the Protestant tradition. So that dual audience to mix it makes it a little bit trickier. Yeah, I just wrote what I was feeling, and that's really what I did. So, yeah. Sharifa >> What prompted you to this feeling? What prompted you to write the book in the first place? Dr. Jones >> Yeah. Well, the book was written by invitation of Intervarsity Press. So really grateful for that invitation. And it's in a little series. There's also a book called Why I'm Roman Catholic, perhaps, by Matthew Levering, and in future, there'll be a Why I Am Orthodox volume. And Intervarsity Press' desire was to have a series here that is clear about conviction from theologians in these different traditions, but is also peaceful and kind and ecumenical. There are some kinds of books like this out there that are more fighting words. Right? And this is intended more as a heartfelt testimony to my own tradition than as a why I'm not these things and those things. So I was grateful to be tapped by IVP to write the book. But I had wanted to write a book like this for a long time because it's the case that I understand...

Join the show with a TEXT here!Been given the amazing privilege of leading Sunday school at my local church on a topic that I'm very passionate about. You guys have seen most of this material before but highly recommend tuning in as we get amazing questions from the audience and a little restructure of the material!

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!

What happens when a man grows up under brutal communism, religious persecution, and fear and then discovers that true freedom cannot exist without truth?In this episode of The Manly Catholic, James sits down with Father Peter Damian, a Catholic priest, son of a Eastern Orthodox pastor, and convert who lived firsthand under the weight of communist ideology in Romania. This is not theory. This is lived experience.Father Peter shares what life was really like behind the Iron Curtain, where neighbors spied on neighbors, faith was suppressed, and fear ruled daily life. He explains why freedom, once lost, is never something to be taken lightly and why modern men are dangerously naive about what happens when truth collapses.The conversation turns direct and uncompromising as Father Peter walks through his intellectual conversion from Orthodoxy to Catholicism. He explains why Christ did not leave us a loose federation of opinions but a Church with authority. From Matthew 16 to the Church Fathers, from the papacy to the failures of decentralized Christianity, this episode exposes why unity without authority is impossible and why the early Church always pointed to Peter as the visible head meant to preserve order and truth.This episode dismantles the lie that freedom means doing whatever you want. Father Peter shows how that lie devastated societies in the East and is now hollowing out the West. Without faith, morality collapses. Without morality, society decays. This is not speculation. It is history repeating itself.Father Peter also shares his powerful vocational story, including the role Our Lady of Medjugorje played in his conversion and call to the priesthood. This episode is a direct challenge to Catholic men. Stop living as spectators. Stop outsourcing truth. Stop confusing comfort with freedom. If you want a virtuous society, you must first become a virtuous man rooted in Christ and His Church.This is Part One of the conversation. The foundation is laid. The fight continues.Referenced Products & ResourcesMystic Monk CoffeeHarmel Academy of the TradesPowerful Quotes from the Episode“Without faith, morality collapses. And without morality, society becomes a disaster.”“Freedom is not the ability to do whatever you want. It is the ability to do what is right.”“The Church is meant to be a symphony. But a symphony without a choir master becomes chaos.”Key Takeaway for MenStop treating freedom as comfort. Start treating it as responsibility. Submit your intellect and your will to Christ and His Church. A man who rejects authority will never lead his family or defend the faith.Support & Stay ConnectedPlease prayerfully consider supporting the podcast on our Buy Me A Coffee page to help grow the show and reach as many men as possible. Thank you for your prayers and support.As always, please pray for us. We are men who strive daily to be holy, to become saints, and we cannot do that without the help of the Holy Ghost.Check out our website and sign up for our newsletter!Contact us at themanlycatholic@gmail.com

Eastern Orthodoxy vs. Reformed Baptist: History, Authority, and the Gospel In this episode of G220 Radio, we examine the claims of Eastern Orthodoxy in light of Scripture and historic Reformed Baptist theology. While Eastern Orthodoxy often appeals to antiquity, tradition, and church continuity, the question remains: What is the ultimate authority for the Christian faith—and what is the true gospel? We'll walk through the historical development of Eastern Orthodoxy, including the split between East and West, and compare it with the Reformed Baptist commitment to Scripture alone. This discussion focuses on authority (Scripture vs. tradition), justification, salvation, and the nature of the gospel, testing every claim by the Word of God. Is age the same as truth? Does tradition carry equal authority with Scripture? And does the Eastern Orthodox system faithfully preserve the biblical gospel of grace alone through faith alone in Christ alone? Join us as we contend for the faith once delivered to the saints, uphold the sufficiency of Scripture, and clearly proclaim the gospel that saves. New episode of G220 Radio — defending biblical truth, proclaiming the gospel, and calling believers to discernment.

Join the show with a TEXT here!In the last episode of our mini‑series, we explored the Reformation's competing ideas about who should read Scripture, what Scripture is, and whether it is clear in itself. We saw a sharp divide between the Protestant conviction that every Christian should read the Bible and the Eastern Orthodox position that, historically, often restricted access to it.Today we take the next step and dive into the question of the Canon—because whenever we talk about the authority of Scripture, we first have to know what counts as Scripture. We'll examine why the Eastern Orthodox tradition has no unified or historically grounded way to account for its canon, even among its own theologians, while also looking at the Protestant canon, which has enjoyed consistent historical and theological support reaching back to the time of Moses.If you're ready for a deep, source‑driven exploration, grab your Bible and strap in for the ride.

How bad is sin—really?Joel Settecase tackles total depravity head-on—why humans aren't just “broken” but spiritually dead, why that matters for the gospel, and where Roman Catholics, Eastern Orthodox, and “provisionists” get it wrong. This is straight, no-fluff theology for men who want to lead.In this episode you'll hear:What total depravity / total inability actually means (not “as bad as possible,” but “corrupt in every part”).Why “I'm a good person” collapses when you see God's standard of perfection, faith, and His glory.How Scripture proves our minds, hearts, and wills are enslaved to sin apart from Christ.How this doctrine explodes your view of grace, regeneration, and the cross.2 big mistakes non-evangelicals make:Roman Catholic: “But Noah and Job were righteous!” Eastern Orthodox: “Total depravity erases the image of God!” A third challenge: the “we're not born depraved” crowdFor Christian men who are done with soft theologyPerfect if you want to:Lead your family with confidence in God's Word.Understand Calvinism beyond the memes and strawmen.Engage Catholics, Orthodox, and non-Reformed friends with clarity and courage.Join the Hammer & Anvil SocietyWant brothers who are serious about doctrine and discipleship? Get into the Hammer & Anvil Society—weekly calls, courses, and a community of men forging a strong biblical worldview together.

Can you really trust a 66-book Protestant Bible without the Pope, councils, or “Sacred Tradition” telling you what belongs in it? In this episode, Joel Settecase reacts to a viral Catholic argument against Sola Scriptura and shows why it collapses. You'll hear how a fallible church can still recognize an infallible canon, why competing Roman Catholic, Eastern Orthodox, and Ethiopian canons undermine the magisterium claim, and how Jesus and the apostles themselves ground ultimate authority in Scripture—not tradition. This is for Christian men who want to answer Catholic friends clearly, stand confidently on the sufficiency of Scripture, and lead their families with a Bible-first, presuppositional worldview.Partner with The Think Institute: Help equip more Christian men to build a strong biblical worldview in their homes, churches, and communities—become a financial partner at thethink.institute/partnerJoin the Hammer & Anvil Society: Step into a brotherhood of serious Christian men with weekly live cohort calls, worldview and apologetics training, and real accountability—learn more at thethink.institute/societySubscribe, rate, and share: Follow the show on Spotify, leave a 5-star rating and a quick review, and share this episode with a Christian man wrestling with Catholic claims about the Bible.Keywords: Sola Scriptura, biblical canon, Catholic vs Protestant, magisterium, Scripture and tradition, Eastern Orthodox canon, Ethiopian Bible, authority of Scripture, presuppositional apologetics, Joel Settecase, The Think Institute, Christian men, men's discipleship, Hammer & Anvil Society.

Enroll in Dr. Joiner's class: https://myprofer.com/coursesContribute to the East West Lecture Series fundraiser: theeastwestseries.com Dr. James Joiner discusses libertarian free will, contrasting it with compatibilist and determinist positions through the lens of patristic theology and developmental psychology. The conversation examines Gregory of Nyssa's theological anthropology, the concept of synergistic cooperation in theosis, and cross-cultural evidence for the universality of free choice. Dr. Joiner argues that both ancient Christian thought and contemporary research support the view that human beings possess genuine self-determination, exploring implications for moral responsibility, bioethics, and the differences between Eastern and Western theological frameworks.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobsOther words for the algorithm… free will, libertarian free will, compatibilism, determinism, Gregory of Nyssa, Cappadocian Fathers, patristic theology, Eastern Orthodox theology, church fathers, theological anthropology, theosis, deification, synergy, moral responsibility, praise and blame, developmental psychology, moral agency, self-determination, Christian anthropology, Christian East, Christian West, philosophy of religion, free will debate, moral psychology, bioethics, applied philosophy, Basil the Great, John Chrysostom, patristics, Orthodox Christianity, Byzantine theology, ancient philosophy, Christian philosophy, systematic theology, philosophical theology, Aristotelian ethics, virtue ethics, moral philosophy, conscience, moral intuition, Augustine, Pelagianism, divine sovereignty, human freedom, image of God, imago Dei, salvation, soteriology, grace, divine grace, sanctification, spiritual formation, Desert Fathers, Maximus the Confessor, Origen, Irenaeus, moral development, character formation, passions, will and intellect, Thomas Aquinas, Thomism, Kant, autonomy, phenomenology, David Bentley Hart, Kallistos Ware, Vladimir Lossky, ecumenical councils, Nicene Creed, liturgical theology, mystical theology, apophatic theology, hesychasm, spiritual senses, nous, William James, neuroscience and free will, agent causation, Peter van Inwagen, Alvin Plantinga, natural law theory, Neoplatonism, Plato, metaphysics, causation

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.

What is an evangelical, really—and is evangelicalism actually biblical? In this episode, Joel from The Think Institute makes a robust, Scripture-packed case that evangelicalism (rightly defined) is not a shallow, American invention but a deeply biblical, historically rooted movement. He walks through the history, four core pillars, and nine key Bible passages that together challenge Eastern Orthodox, Roman Catholics, and others to take a fresh look at evangelical faith. Joel also shares how The Think Institute exists to help Christian men become the worldview leaders their families and churches need, and why he's stepping into the gap as a Protestant apologist engaging Eastern Orthodox critics and online “ortho-bros.”In This Episode You'll Hear About:Why the word evangelical has fallen on hard times—and why Joel refuses to abandon it. How evangelicalism is a movement, not a single denomination, and why Joel calls it “the most biblical form of Christianity” (without claiming to be the one true church). The historical roots of modern evangelicalismThe four pillars of evangelicalism Joel's response to the claim that there are few strong Protestant apologists engaging Eastern Orthodoxy—plus why Joel happily says, “I'm your huckleberry.” Live Q&A highlights, including questions about repentance, hell, worship, and whether Jesus is the only one who ascended into heaven.Key Scriptures in This EpisodeUse these passages to follow along or study later:Acts 17:10–12 – The Bereans and noble-minded Scripture testing 2 Timothy 3:16–17 – Scripture as God-breathed and sufficient Romans 3:23–25 – Christ as our propitiation1 Corinthians 15:3–4 – “Of first importance”: Christ died, was buried, and was raised Ezekiel 36:26–27 – New heart and new SpiritJohn 3:3–7 – “You must be born again”Acts 3:19 – “Repent therefore, and turn back, that your sins may be blotted out” Matthew 28:18–20 – The Great Commission and discipling the nations James 1:27 – Pure and undefiled religion before GodNext Steps for Christian MenJoin the Hammer & Anvil Society – Get weekly cohort calls, courses, challenges, and brotherhood to become the worldview leader your family and church need.

Gabriel and his fiancée are 3 weeks away from getting married and want to know more about the sacramental nature of marriage, also Mark is going to be ordained a priest soon and wants to know how to handle a tricky situation, and significant barriers preventing Eastern Orthodox from entering into full communion with Rome. (Originally aired on 12/9/23)

Learn how the Trinity has been pictured and symbolized in the Church's art. Support us on Patreon for Member access to our special podcast series for in depth audio commentary on Holy Scripture.  Apply for Saint Paul's House of Formation Email us Music by Richard Proulx and the Cathedral Singers from Sublime Chant. Copyright GIA Publications  Word & Table Episode Index

The Council of Nicaea has been trashed in pop culture as a smoke-filled backroom conspiracy where powerful bishops “invented” Christianity and edited the Bible to control people. In this episode of Worldview Legacy, Joel Settecase blows up the myths and walks you through what really happened 1700 years ago at Nicaea—and why it still matters for Christian men who want to lead their families today.This episode will help you:Destroy the myth that Nicaea “invented” the Bible or changed ChristianityUnderstand what the Nicene Creed actually says and why it's thoroughly biblicalSee how the doctrine of the Trinity safeguards the gospel itselfAppreciate the role of creeds and confessions without giving up Sola ScripturaGain confidence to talk about Nicaea with Roman Catholics, Eastern Orthodox, and skepticsIf you're a Christian man who wants to be the worldview leader in your home and church, this is church history you must know. Nicaea isn't just for scholars—it's ammo for dads, pastors, and everyday believers who need to defend the faith in 2025.• Join the Hammer & Anvil Society – The Think Institute's discipleship community for Christian men who want to become strong, clear-thinking worldview leaders. Get access to live cohort calls, courses on apologetics and theology, and a band of brothers who will sharpen you. https://thethink.institute/society• Partner with The Think Institute – Help us equip more men, churches, and families with solid, biblical worldview training. Prayerfully consider becoming a monthly financial partner so we can produce more episodes, courses, and resources. https://thethink.institute/partner

"If we are justified by faith and cannot lose our salvation, why not just go on sinning?That question—raised by Roman Catholics, Eastern Orthodox, Jews, and even by the Pharisees in Paul's day—is not new. The Apostle Paul faced it directly in Romans 6: “Shall we continue in sin that grace may abound?” His answer: By no means! But the reason he gives is crucial—union with Christ.In this sermon, we see that the believer's sanctification is not grounded in self-effort, fear, or uncertainty, but in the reality of being united to the risen Christ. If you are in Christ, you have died to sin with Him and are raised to newness of life with Him. You cannot be united to Christ for justification without also being united to Him for sanctification.Sanctification, therefore, is not an optional add-on—it necessarily flows from union with the Holy One Himself. True holiness is not achieved by striving in the flesh but by abiding in Christ through the Spirit, prayer, the Word, and worship.

Everyone knows Catholics and Eastern Orthodox both recite the Nicene Creed – except we don't recite the exact same Creed. A thousand years ago the Latin West quietly slipped three little words – “and the Son” (filioque) – into the line about the Holy Spirit, and the East has never gotten over it. In this episode Greg and Cory explain where those words came from (Spain fighting Arian barbarians), why Rome eventually made them universal, why the Orthodox still call it heresy, and whether the upside-down Trinity triangle actually changes anything about God. With Pope Leo XIV just back from Constantinople talking reunion again, we ask the question everybody's asking online: can 966 years of bad blood really be fixed by just… dropping three words? Spoiler: it's way more complicated than that – and way more interesting. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

“Why Aren’t You CAtholic?” This question opens a discussion on various concerns, including the perception that the Church allows abortion and lacks discipline. Other topics include the challenges faced by those seeking to enter OCIA classes and the complexities of choosing between Catholicism and Eastern Orthodoxy, particularly regarding the Council of Florence. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:00 – I'm not Catholic because the Catholic Church allows abortion and sexual perversion. The Church doesn't discipline people. 10:40 – I'm not Catholic because I grew up in a very protestant area. 28:45 – My wife and I have been trying to get into OCIA classes but it’s been difficult. What other options are available? 36:28 – I'm in OCIA. Should I wait to become Catholic until my wife is ready? 45:41 – I'm considering either Catholicism or Eastern Orthodox. I'm told very different things about the Council of Florence. Was it a truly unifying council?

In this episode Trent reveals the most annoying argument Eastern Orthodox apologists make. Having Trouble Accepting a Church Teaching? https://www.catholic.com/magazine/print-edition/having-trouble-accepting-a-church-teaching Register for the Conference of Trent at www.conferenceoftrent.com Saturday, April 11, 2026 | 9am to 5pm St. Francis of Assisi Catholic Church | 8000 Eldorado Pkwy, Frisco, TX 75033 To support this channel: https://www.patreon.com/counseloftrent [NEW] Counsel of Trent merch: https://shop.catholic.com/apologists-alley/trent-horn-resources/ Be sure to keep up with our socials! https://www.tiktok.com/@counseloftrent https://www.twitter.com/counseloftrent https://www.instagram.com/counseloftrentpodcast To support this channel: https://www.patreon.com/counseloftrent [NEW] Counsel of Trent merch: https://shop.catholic.com/apologists-alley/trent-horn-resources/ Be sure to keep up with our socials! https://www.tiktok.com/@counseloftrent https://www.twitter.com/counseloftrent https://www.instagram.com/counseloftrentpodcast

“Why Aren’t You Catholic?” addresses common concerns about Catholic beliefs, including the role of Mary and the saints. The discussion also touches on the significance of the Miraculous Medal, the challenges of baptism in the Catholic Church, and the differences between Catholicism and Eastern Orthodoxy, providing a comprehensive look at these important topics. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:56 – I'm Lutheran. What is the Miraculous Medal? How does it work? 12:12 – I'm not Catholic because of the idolization of Mary and the saints and the claim that Jesus founded Catholicism? 19:36 – How would you convince an LDS member why you think Mary is the Mother of God? 30:41 – Why is it so difficult to get baptized as a Catholic? 35:47 – My best friend is becoming Eastern Orthodox and I'm becoming Catholic. What are the reasons why I should become Catholic instead of EO? 44:03 – How would Mary and Jesus be different if they were both immaculately conceived? 50:28 – I'm not Catholic because I've been lied to about it all my life.

This episode dives into one major listener question: Are we unequally yoked? A 31-year-old Christian single mom writes in, deeply in love and preparing for engagement — but scared that her Protestant faith and her partner's Eastern Orthodox roots might create cracks later. We unpack theology vs. lifestyle, how beliefs show up in everyday routines, and what unity actually looks like when two people worship differently but love Jesus fully.We also share a joyful, chaotic Chocolate Baby Storytime from a commercial shoot involving $15k cameras, water balloons, and children who absolutely refused to listen

True-Ecumenism vs. False Ecumenism from a Traditional Catholic Priest describing different views of the Eastern Orthodox. -CPX 33: https://youtu.be/600fkzBHdBc?si=q436jSgCTzFIce8Y -Filioque: https://padreperegrino.substack.com/p/the-filioque-in-the-eastern-fathers?r=nz485

Fr. Evan answers your questions on the Orthodox position on the priesthood of all believers, how to deepen our relationship with the Theotokos as a mother figure, if an Eastern Orthodox can believe in one nature of Christ, how one can move their faith from their head to their heart, and more on this episode of Orthodoxy Live!

Fr. Evan answers your questions on the Orthodox position on the priesthood of all believers, how to deepen our relationship with the Theotokos as a mother figure, if an Eastern Orthodox can believe in one nature of Christ, how one can move their faith from their head to their heart, and more on this episode of Orthodoxy Live!

This episode is packed with sharp opinions and fascinating, often absurd, conversations: Lionel rages against his perpetual coffee machine woes and lip balm addiction, discusses his “shoot me list” (which includes wearing white socks with Birkenstocks and arguing about abortion at 3 AM), and celebrates Trump's unapologetic bluntness. Listeners call in to tackle complicated topics like separating genuine claims from "gravy train" opportunists within the Epstein files and life as a long-haul truck driver. The episode then dives deep into the strange world of faith and spirituality, discussing a trial lawyer's case involving a double board-certified doctor and an exorcism ministry that names demons like Jezebel and Lucifer. The conversation continues with an Eastern Orthodox priest on the absurdity of faith healing (like Ernest Angley's "foul deaf spirit be gone" technique) and deep theological questions surrounding Limbo, unbaptized infants, and controversial reports about the Pope potentially abolishing the Sunday Mass obligation. Learn more about your ad choices. Visit megaphone.fm/adchoices

“Do Some Orthodox Traditions Allow for Multiple Marriages?” This episode explores the nuances of Catholic and Orthodox relations, addressing questions like which Church Fathers and Councils support the Papacy, the historical split between the two churches, and how to respond to those drawn to Orthodoxy. Tune in for a thoughtful examination of these important topics. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 04:55 – What Fathers and Councils should I read that support the Papacy? 11:26 – Who led the parting of the Orthodox church with the Catholic church? What was the key disagreement? 16:15 – How can I respond to someone who feels that they are being led from Catholicism into Orthodoxy? 30:00 – Do some Orthodox traditions allow for more than one marriage? 40:40 – Are we allowed to take communion if a Catholic attends an Eastern Orthodox Church? 42:41 – Does it affect our Salvation if we don't believe in a Catholic church teaching? 52:22 – What is the difference or similarity between Eastern Orthodox or Catholics disagree with their leaders’ teachings?

Wes Huf posted a two sentence post on X a few days ago. It simply said, "Reformation is not an attempt at new Christianity. Reformation is retrieval of true Christianity." And boom---so far, 1,300 responses, mainly from Roman Catholics and Eastern Orthodox, but also a number of Mormons jumped in for the fun of it. So we looked at the replies and tackled all sorts of topics during the Reformation week as we prepare for Reformation Sunday coming up!