Podcasts about greek orthodox

Play Episode Listen Later Mar 8, 2026 59:45

Greek Orthodox Holy Metropolis of New Zealand - 8 March

holy new zealand metropolis orthodoxy greek orthodox

Play Episode Listen Later Mar 8, 2026 56:03

A religious programme for the Christian Orthodox community and all those interested in Orthodoxy. The programme covers spiritual discussions, readings, hymns and notices.

The Patrick Madrid Show: March 03, 2026 - Hour 3

The Patrick Madrid Show

Play Episode Listen Later Mar 3, 2026 49:04

Patrick takes heartfelt calls on everything from Reiki and spiritual risks to concerns about finding authentically Catholic therapists for kids. He responds with straightforward advice on Mass etiquette, the practical and spiritual side effects of sin, and the challenges of Catholic-Orthodox unity, sprinkling in stories about the impact of bumper stickers and the joy of Taco Tuesday. Jen - My mother-in-law is trained in reiki and now hears angel voices and lives by what they tell her to do. (00:49) Eric - What is the proper thing to do at Mass after Communion while we wait for the priest to finish putting away the supplies? (06:39) Nicole - My son may have autism and ADHD. Do you know of any neurological psychologists who are Catholic and not LGBTQ? (09:51) Fred - My old missal says sinners who are forgiven still have to expiate these sins. What are these penalties that this is referring to? (12:33) Chris - How did the Church establish the liturgical years (A, B and C)? (22:47) Lyal - I am Greek Orthodox. We celebrate Easter on a different Calendar, and you celebrate on a Gregorian Calendar. Does this contradict the 3rd Ecumenical Council, and could we celebrate on the same date? (25:38) Thomas - I was posting a comment on Substack, and someone told me that I didn't have a right to say 'God bless you' because I don't have the authority. (35:52)

god church lgbtq adhd catholic mass communion substack reiki calendar taco tuesday greek orthodox ecumenical councils gregorian calendar chris how patrick madrid

A Place Where God Will Live

Living Words

Play Episode Listen Later Mar 1, 2026

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.

Greek Orthodox Community 1 March

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Play Episode Listen Later Mar 1, 2026 58:38

A programme that has been broadcasting more than 30 years for the Greek Orthodox community. Tune in every Sunday at 2pm. Presented and produced by Nicky, Jim and Costa. This programme is sponsored by the Greek Orthodox Community of Wellington.

Greek Orthodox Holy Metropolis of New Zealand - 1 March

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Play Episode Listen Later Mar 1, 2026 58:21

A religious programme for the Christian Orthodox community and all those interested in Orthodoxy. The programme covers spiritual discussions, readings, hymns and notices.

2/26/26 - Fr. Joseph Dalimata, FSSP - Does God Need Us?

Ask A Priest Live

Play Episode Listen Later Feb 26, 2026 42:40

Fr. Joseph Dalimata, FSSP, serves as Parochial Vicar at Our Lady of Mount Carmel in Littleton (Denver), Colorado. He was ordained in May of 2021. In Today's Show: Does God need humans? Is it okay to feel weird praying to Mary? How does one reconcile the same sins over and over again in confession? How did the Blessed Mother pass away if she was preserved from original sin? Is it okay to chew the Eucharist? Is it necessary to meditate while praying the rosary? Can the laity lead the stations of the cross? Can a person who passed away be baptized? Can a Catholic attend a Greek Orthodox church? Why did God create a cunning animal like the serpent who would tempt Eve in the garden? 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!

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The Patrick Madrid Show: February 23, 2026 - Hour 3

The Patrick Madrid Show

Play Episode Listen Later Feb 23, 2026 49:04

On Hour 3 of today's show, Patrick continues to help John sort through a difficult situation involving his wife finding out that he was unfaithful, is adding something for Lent just as good as giving something up? In addition, Patrick offers insightful answers to other callers. (00:32) John - I was beaten up by my wife because she found some things in my past, including inappropriate conversations with other women and emotional affairs, spending money badly and adultery. I just left our apartment, and we have a 2-month-old with a heart condition. (13:02) Dante - Is adding something for Lent just as good as giving something up? Break 1 (20:58) Lisette - Should I try to avoid pregnancy? Break 2 (34:25) John - When is addiction to pornography a venial or mortal sin? (44:46) Patrick - I am half Greek Orthodox and Half Protestant: Regarding Baptism in the Orthodox Church do you have to be completely submerged. How do you deal with baptisms that aren't valid, and what does the Church say happens to them?

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Greek Orthodox Holy Metropolis of New Zealand 23-02-2026

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Play Episode Listen Later Feb 23, 2026 57:10

A religious programme for the Christian Orthodox community and all those interested in Orthodoxy. The programme covers spiritual discussions, readings, hymns and notices.

Greek Orthodox Community - 22 Feb

Play Episode Listen Later Feb 23, 2026 58:39

The Ascetical Homilies of St. Isaac the Syrian - Homily VI, Part X

Philokalia Ministries

Play Episode Listen Later Feb 20, 2026 62:35

Tonight in Homily 6 Saint Isaac did not merely instruct us. He set fire before us. In the first six homilies he has laid the foundations of the spiritual life with uncompromising clarity. No romance. No shortcuts. No sentimentality. If you have no works, do not speak of virtues. If you have not sweat in the arena of repentance, do not theorize about purity. Virtue without bodily toil he calls premature fruit. Stillborn. And yet what he unfolds in these paragraphs is not severity alone. It is hope so luminous that it borders on holy intoxication. Affliction suffered for Christ, he says, is more precious than sacrifice. Tears are incense. Sighs during vigil are offerings more fragrant than any liturgical perfume. The righteous cry under the weight of their frailty, and heaven bends low. The angelic orders stand close at hand. They are not distant observers. They are partakers in the sufferings of the saints. What a vision. The struggler who feels alone in the cell, alone in illness, alone in interior battle, is surrounded. The angels strengthen. They encourage. They console. There is a communion not only with the saints of the earth but with the hosts of heaven who draw near to the one who cries out in humility. This is the first movement. Deep contrition. Tears. Vigil. Labor. The long work of purification. But Isaac does not leave us in mourning. He telescopes the whole journey. Rightly directed labors and humility make a man “a god upon the earth.” Faith and mercy speed him toward limpid purity. And then something changes. Fervor begins to burn. Contrition and fervor cannot dwell together indefinitely. Mourning gives way to fire. Wine has been given for gladness, he says, and fervor for the rejoicing of the soul. The word of God warms the understanding. The one inflamed by hope is ravished by meditations of the age to come. Isaac dares to speak of spiritual drunkenness. Not the stupor of the world, but intoxication with hope. The soul so seized by the promise of God that it becomes unconscious of affliction. Not because suffering disappears, but because the heart is fixed elsewhere. The gaze has shifted. The future age presses upon the present. The Beloved draws near. This is not fantasy. It comes, Isaac says, “in the very beginning of the way” for those who have labored long in purification and who walk with simplicity and faith. And here he gives us one of the most liberating images of the night. Those who hasten onward with hope do not examine the perils of the road. They do not stand calculating every gorge and precipice. They do not sit on the doorstep of their house, forever deliberating, forever preparing, forever fearing. They go. Only after crossing the sea do they look back and give thanks for dangers they never saw. God protected them from unseen obstacles. He led them over crags and through ravines while they were fixed on Him. Hope keeps the gaze steady. Rumination keeps the soul seated at the threshold. Isaac is not advocating recklessness. He is exposing the paralysis of excessive self-consciousness in the spiritual life. The one who constantly measures, analyzes, anticipates every fall, often never sets out. But the one who loves God, who girds his loins with simplicity, who meets the sea of afflictions without turning his back, finds the promised haven. This is the arc of the homily. From sweat to sweetness. From tears to intoxication. From contrition to fervor. From trembling to exultation. And all of it rests on hope. Hope that Christ Himself guards the path. Hope that angels stand near. Hope that affliction is not wasted. Hope that beyond the sea there is a haven already prepared. Isaac places before us not merely discipline, but joy. Not merely purification, but intimacy. Not merely endurance, but ravishment in the meditations of the age to come. The call tonight is clear. Do not speak of virtue. Live it. Do not fear affliction. Meet it. Do not sit on the threshold. Set out. Do not ruminate on precipices. Fix your gaze on Christ. And as we walk, we will discover that we are not walking alone. --- Text of chat during the group: 00:03:11 Fr. Charbel Abernethy: Page 177 bottom of the page 00:03:34 Fr. Charbel Abernethy: https://www.philokaliaministries.org/post/philokalia-ministries-lenten-retreat-2026 00:42:54 Andrew Adams: Thank you! 00:50:08 Jessica McHale: When I first went to a Greek Orthodox liturfy simply for the experience, a parishoner explained to me that the orthodox east emphaises the Ressurectoin (salvation from it) and the west emphasises the Crucifixion (and salvation from it). It was helpful to understand the diffeent. I am very drawn to a Melkite or Byzantine liturgy for Sundays ( I can do a Novus Ordo during the week but it seems Sundays need more ;) 00:52:18 Jessica McHale: Romano Guardini, Meditations Before Mass: https://sophiainstitute.com/product/meditations-before-mass/?srsltid=AfmBOop770BpNWVqK_3cc04pvR2LfL7ItYtkWe5gpFPXJb3opcfsIg4i 00:55:50 Jesssica Imanaka: My daughter had also commented on the chanting. Listening to you, I just recalled that the chanting was a key dimension of her experience. I think the active participation is also critical for her/us. 00:56:38 Jesssica Imanaka: Reacted to "Romano Guardini, Med..." with ❤️ 01:03:12 Anthony: Hope. This is why it can be harmful to focus so much on scandal, demons, possession and exorcists. That spiritual environment tried to strangle Hope. 01:03:47 Jessica McHale: Reacted to "Hope. This is why ..." with

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Saint Basil Moves to Dismiss Lawsuits

HC Audio Stories

Play Episode Listen Later Feb 20, 2026 5:42

Cases allege sexual abuse at Philipstown program St. Basil Academy in Philipstown and the Greek Orthodox Archdiocese of America are again asking a judge to dismiss three of the five lawsuits filed by former students alleging they were sexually abused at the school in the 1980s. Lawyers for the archdiocese and St. Basil filed motions in New York County Supreme Court to dismiss lawsuits brought by an Illinois man who claims abuse by a director at the school, a woman who says she endured assaults when staying with two of the host families who boarded students on weekends and holidays, and a Pennsylvania man who alleges abuse by a teacher. A judge denied motions to dismiss the cases in 2022. According to the archdiocese and St. Basil's new motions, the claims should be tossed because the church had a "limited relationship" with the school and no role in hiring or supervising staff. They also said the alleged abuse was not reported to the church or St. Basil, and there is no evidence that staff saw disturbing behavior. Green Chimneys Settles in Abuse Case (2024) Christopher Bowen alleges sexual abuse between 1983 and 1986, when he was 12 to 15 years old, by a teacher and dorm supervisor, Finley Everett Eubanks, who died in 2002. The lawsuit alleges that Eubanks exposed himself to older male students and showed them pornographic films, fondled Bowen and asked for oral sex. Eubanks and his wife also hosted Bowen and other kids at their apartment in New York City. St. Basil and the archdiocese said that, "rather than informing St. Basil or the archdiocese of the alleged abuse, plaintiff instead requested to live with Mr. Eubanks on campus, visited Mr. Eubanks' apartment most weekends, and moved to Georgia to live with Mr. Eubanks after leaving St. Basil Academy." Asked on Wednesday (Feb. 18) for comment, Bowen said: "When you come from a background where abuse is all you ever know, which is where I come from, you don't understand yet that this is not how normal people live." Shame is also a barrier to reporting abuse, he said. "You don't want to go back to your community and say, 'This happened, and this happened, because what will happen when you do that is you will get completely ostracized." The woman says she entered St. Basil in 1983, when she was 10. The school's practice of letting students stay with host families led to her assault by males on Long Island and in Brooklyn, according to her lawsuit. One male raped her in 1985, when she was 12, she alleges, and two assaulted her when she was 14. The man from Illinois alleges that years of sexual abuse by a former St. Basil director began in 1986, when he was 4. He said in court documents that the first assault occurred when he and the Rev. Philip Koutoufas were sitting in a truck in the woods, and the minister pulled down the boy's pants and fondled his genitals. Later abuse took place inside Koutoufas' home, he alleges. In addition to Koutoufas, who became the bishop of Atlanta in 1992 and died in 1995, another high-ranking Greek Orthodox official — Bishop Andonios Paropoulos, who retired in 2019 — has been accused by two former St. Basil's students of abusing them in the In a statement in December to The National Herald, a Long Island newspaper that covers the Greek Orthodox Archdiocese, St. Basil said that it could not comment on the lawsuits, but that it "takes all allegations of sexual misconduct with the utmost seriousness, particularly those involving children." The lawsuits involve abuse "alleged to have occurred more than 40 years ago," it said. "We believe we have strong defenses to these allegations, and we will address them respectfully and appropriately through the judicial process." The cases are among nearly 11,000 lawsuits filed under the Child Victims Act. Adopted in 2019, the law gave adults a two-year window to begin civil actions for alleged sex crimes in which the statute of limitations had expired. At least nine cases have been filed against the Roman C...

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Greek Orthodox Holy Metropolis of New Zealand 15 Feb

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Play Episode Listen Later Feb 16, 2026 56:17

Greek Orthodox Community 15 Feb

Play Episode Listen Later Feb 16, 2026 59:39

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Feminist Interviews Her Republican Husband- How to Navigate Differences in Politics, Religion & Sex PT 1

Women of Impact

Play Episode Listen Later Feb 11, 2026 58:24

To my Ladies, Today's episode was such a difficult one for me, but I felt called to record it because these issues are tearing soooooo many couples and families apart, and it's time we talk about it! This is me being really extremely vulnerable as I have a conversation with my husband about something that's been sitting heavy for a long time. I run a female empowerment channel. I love this show. I love you guys. I'm here to encourage women to be freaking badass. And yet… my husband voted for Trump. A man I despise! And when that came out publicly? The backlash was real. And I've been navigating our relationship, our differences, and how the hell I even talk about this… for almost a year. So today, I'm bringing my hubby on because we're finally having the conversation no one wants to have. The conversation people are too afraid to touch. I've had so many women come to me quietly like, “Lisa, don't tell anyone, but…” and then it's either their partner voted for Trump and they're terrified of the backlash, or they voted for Trump themselves and feel like they have to stay silent. And when that many people feel like they have to hide? Something is wrong!!! Relationships can't thrive when you're walking on eggshells and pretending. So I wanted to be real. I wanted to be honest. And I wanted to show you what it looks like to love someone deeply and still have differences… politics, religion, all of it. I'm Greek Orthodox, he's atheist. We've navigated this for 25 years. It hasn't always been easy… but it's been doable. And here's the key: we've never lost respect for each other and we've never abandoned ourselves! I don't expect everyone to “love” this episode. I get it. Everyone has their opinions. But this isn't about politics. This is about how you stay connected when you don't agree. How you actually hear your partner. How you handle different views without trying to tear each other down. Because let me be really real, I love my husband more than anything on this planet and his political and religious beliefs hasn't and won't ever change that. So if you're that person, if you want to understand your partner and navigate differences while still being incredibly happy and solid, please listen with open ears, open eyes, and an open mind. Because if we can learn to have honest conversations with grace, love, respect and without trying to destroy each other? Oh my God… I truly believe we can build a different world. And it all starts with being brave…. Much Love, Lisa B SHOWNOTES Trump, feminism, and the fallout – surviving public backlash The “North Star” in marriage vs. politics Economic collapse, history lessons & ugly truths Abortion – my story, my shame, and working through pain together Globalization, jobs, and why immigration is so damn messy What if Trump “turned” on me? – loyalty, fear, and family first Can you be a Women's advocate AND married to someone with opposite views? Building on CORE values, not political headlines Interfaith marriages – Greek Orthodox vs. Atheist & mutual respect Raising kids (if we had them!) and value collisions Sex, porn, and mismatched drives – the honest reality Thank you to our sponsors: Shopify: Sign up for your one-dollar-per-month trial period at https://shopify.com/lisa Microperfumes: 60% off at https://microperfumes.com/woi Follow Tom Bilyeu: YouTube: https://www.youtube.com/@TomBilyeu Newsletter: https://tombilyeu.com/billion-dollar-principles Starting a business? Join me inside Zero to Founder: https://tombilyeu.com/zero-to-founder FOLLOW LISA BILYEU: Instagram: ⁠https://www.instagram.com/lisabilyeu/⁠ YouTube: ⁠https://www.youtube.com/womenofimpact⁠ Tik Tok: ⁠https://www.tiktok.com/@lisa_bilyeu?lang=enFacebook: https://www.facebook.com/lisabilyeu Learn more about your ad choices. Visit megaphone.fm/adchoices

A religious programme for the Christian Orthodox community and all those interested in Orthodoxy. The programme covers spiritual discussions, readings, hymns and notices.

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Greek Orthodox Community - 25 Jan

Play Episode Listen Later Jan 25, 2026 58:26

Greek Orthodox Holy Metropolis of New Zealand - 25 Jan

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Play Episode Listen Later Jan 25, 2026 54:27

A religious programme for the Christian Orthodox community and all those interested in Orthodoxy. The programme covers spiritual discussions, readings, hymns and notices.

How My Greek Orthodox Mum, and My Alcoholic Dad, Were Saved | Alex Prins

Gospel Hall Audio

Play Episode Listen Later Jan 24, 2026 17:03

Alex Prins tells the story of how his parents, Paul and Stacie Prins, were saved. The contrast between them makes for interesting listening. His Dad was a drug addict and an alcoholic; his Mum was a Greek Orthodox good-living lady – but they both needed the same Saviour! (Recorded in Sarnia Gospel Hall, ON, Canada, 8th Mar 2025) The post How My Greek Orthodox Mum, and My Alcoholic Dad, Were Saved | Alex Prins first appeared on Gospel Hall Audio.

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Ethereal Encounters -The Architecture of The Soul and Consciousness with Niko The Medium

United Public Radio

Play Episode Listen Later Jan 24, 2026 113:51

Ethereal Encounters - Niko the Medium, LIVE, January 22nd, Thursday, 5 PM EST Topic: The Architecture of The Soul and Consciousness: Trance Mediumship, Spirit Communication, And Contact Experiences BIO: From an early age, I experienced Spirit as a quiet, constant presence: subtle impressions, guiding whispers, and moments of knowing that shaped how I saw the world. As a child, this felt natural, like unseen companions walking beside me. The passing of my cousin Frank became a turning point. Though his physical life ended suddenly, his presence did not. A year later, when he reached me from beyond, what I had always sensed was confirmed as truth: love never ends, and Spirit is closer that we imagine. That moment became the foundation of my awakening and the beginning of my life's work. Yet speaking this truth was not always easy. I was raised in the Greek Orthodox faith, where such experiences were rarely acknowledged and often dismissed. To share that Spirit was near, and that we each carry the ability to connect with the unseen, was to risk being misunderstood or even rejected. Over time I came to realize that many feel the same tension: the longing to honor their inner knowing while surrounded by voices that do not speak the same language. I also understand the hesitation some of you may feel: the fear of the unknown, of being misjudged, or of loved ones turning away, thinking you've “changed” or become “different.” Allow me to humbly remind you: it is not their journey that should define you, but your own. Follow your heart. Listen to your intuition. This is the guiding light of your Higher Self. It is this truth, and this calling, that continues to guide the work I share today. Niko “I walk as the light. I speak as the soul. I remember who I am.”

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Greek Orthodox Holy Metropolis of New Zealand 18-Jan

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Play Episode Listen Later Jan 21, 2026 59:01

A religious programme for the Christian Orthodox community and all those interested in Orthodoxy. The programme covers spiritual discussions, readings, hymns and notices.

Greek Orthodox Community 18-Jan

Play Episode Listen Later Jan 21, 2026 58:25