Podcasts about holy fathers

"In the sixth century, two hundred years after St Nina had preached the Gospel in Georgia, the most holy Mother of God appeared to John, an ascetic of Antioch, and commanded him to choose twelve of his disciples and go to Georgia, to strengthen the Orthodox faith there. John did so. Reaching Georgia, these twelve missionaries were formally welcomed by the prince of that country and the Catholicos, Eulalius, and immediately began their work with great zeal. The people gathered around them in hordes, and they strengthened them in the Faith with great wisdom and many miracles. The chief of these Christ-loving missionaries was St John of Zedan, and the names of the others were: Abidus, Antony, David, Zeno, Thaddeus, Jesse, Isderius, Joseph, Michael, Pyrrus, Stephen and Shio. With apostolic zeal, they all strengthened the Christian faith in Georgia, founded many monasteries and left many disciples to follow them. Thus they became worthy of glory in heaven and power on earth." (Prologue)

A single sentence from a saint can inspire a whole generation, or mislead it. We open with the line many Orthodox Christians have heard, “Saint Paisios said America will become Orthodox,” then slow the story down to ask the question most of us skip: what was actually said, to whom, through what translation, and with what intent? That one case becomes a clear window into how patristic quotes and saint sayings spread online, especially when memes replace sources and confidence replaces context.Translations shape theology. We dig into why older patristic translations can smuggle in legalistic language, and why terms like “atonement” and “substitution” carry baggage.Cloud of Witnesses, Jeremy Jeremiah, Mario Andrew, and James St. Simon talk with Father Joseph Lucas about how patristic quotes get distorted and how to read the Church Fathers in context without turning memes into theology. We trace how the Orthodox Church leans on consensus, careful sourcing, and prayerful practice so our reading leads to repentance rather than argument.• the Saint Paisios “America will become Orthodox” quote and why its original context is more tentative• why unsupported “floating quotes” should not shape doctrine or spiritual decisions• authority in tradition through ecumenical councils and the consensus of the Fathers• reading individual Fathers through the lens of the wider patristic tradition• why Saint Augustine needs careful, contextual reading alongside the Greek Fathers• the difference between modern online apologetics and patristic apologetics with oversight• why ancient rhetorical attacks do not translate well to today's debates• how translation choices can import legalistic or forensic connotations• why “the theologian is one who prays” matters and how Saint Mary of Egypt models itPlease, if you haven't already, give this video a like. Let us know your thoughts down below. Subscribe if you want more content like this. If you haven't bought the book yet please go check it out I would recommend it highly. You can find this entire conversation at our Patreon right now.Father Joseph Lucas, author of How To Read The Holy Fathers, helps us build a practical framework for reading the Church Fathers and the wider Orthodox tradition responsibly. We talk about patristic consensus, why ecumenical councils carry unique weight, and why later “compiler” saints can guide ordinary readers toward what the Church has truly received. We also tackle tough edges like how to approach Saint Augustine carefully, how to think about figures like Origen, and why you cannot build a full Orthodox theology on one favorite author.We then turn to Orthodox apologetics today: what it gets right, what it risks, and why ancient debate tactics do not map neatly onto modern online arguments. We close with translation and theology language, including how certain English terms can carry legalistic baggage, and we return to the heart of the Fathers: theology that forms prayer, repentance, and transformation, beautifully embodied in Saint Mary of Egypt.That “famous” Church Father quote might be fake or twisted. We talk with Fr. Joseph Lucas about reading the Holy Fathers in context, spotting meme theology, and staying inside the Church's consensus.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Audio: https://cloudofwitnessesradio.buzzsprout.comPlease leave a comment with your thoughts!

Taste and See that the Lord is Good UOL Retreat in Philadelphia PA on 3/28/2026 In this episode, we look at how the Church's pre- and post-Communion prayers prepare us not just to receive the Eucharist, but to be changed by it. They help us see our need, turn us toward God, and then teach us how to carry His presence into daily life. Communion becomes not just something we receive, but something we learn to live. --- PRE-COMMUNION PRAYERS (UOC-USA PRAYER BOOK) Through the prayers of our Holy Fathers, Lord Jesus Christ, our God, have mercy on us. Glory to You, our God, glory to You. Prayer to the Holy Spirit О Heavenly King, the Comforter, Spirit of Truth, everywhere present and filling all things. Treasury of Blessings and Giver of Life, come and dwell in us, cleanse us from every impurity and save our souls, O Good One. Thrice-Holy Hymn Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3 times) Small Doxology Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen. Prayer to the Holy Trinity All-Holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our transgressions. Holy One, visit us and heal our infirmities for Your Name's sake. Lord, have mercy. (3 times) Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen. The Lord's Prayer Our Father, Who art in heaven, hallowed be Thy Name. Thy Kingdom come. Thy Will be done on earth as it is in heaven. Give us this day our Daily Bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the Evil One. For Thine is the Kingdom, the Power and the Glory, of the Father and of the Son and of the Holy Spirit, now and ever and to the ages of ages. Amen. Lord, have mercy. (3 times) Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen. Invocation to Jesus Christ Come, let us worship God, our King. Come, let us worship and bow down before Christ our King and our God. Come, let us worship and bow down before Christ Himself, our King and our God. Psalm 22 The Lord is my Shepherd. I shall not want. He settles me in a place of green grass; beside restful water He leads me. He restores my soul; He guides me on the paths of righteousness for His Name's sake. For even if I walk in the midst of the shadow of death, I will fear no evil because You are with me. Your rod and Your staff comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil and my cup overflows. Behold, Your mercy will follow me all the days of my life and I will live in the house of the Lord for the length of my days. Psalm 23 The earth is the Lord's and all its fullness, the world and all who live in it. For He has founded it above the seas and prepared it above the waters. Who will ascend into the mountain of the Lord and who will stand in His holy place? One whose hands are harmless and whose heart is pure, who has not received his soul in vain and has not sworn deceitfully to his neighbor. He will receive blessing from the Lord and mercy from God his Savior. This is the kind who seek the Lord, who seek the Face of the God of Jacob. Lift up your gates, you rulers and be lifted up, you eternal doors and the King of Glory will come in. Who is this King of Glory? The Lord of Hosts, He is the King of Glory. Psalm 115 I kept my Faith even when I said I am greatly afflicted. I said in my amazement: "Every person is a liar!" What shall I give to the Lord for all that He has given me? I will take the cup of salvation and call upon the Name of the Lord. I will pay my vows to the Lord, in the presence of all His people. Precious in the sight of the Lord is the death of His saints. Lord, I am Your servant – and the child of Your handmaiden. You have burst my bonds apart. I will offer to You the sacrifice of praise and I will call upon the Name of the Lord. I will pay my vows to the Lord in the presence of all His people, in the courts of the house of the Lord, in your midst, Jerusalem. Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen. Alleluia, alleluiа, alleluia, glory to You, our God. (3 times) Tropar, Tone 8 Lord, born of a Virgin, overlook my faults, purify my heart and make it a temple for Your Spotless Body and Blood. Cast me not from Your presence for You have infinitely great mercy. Glory to the Father and to the Son and to the Holy Spirit;How can I who am unworthy, dare to come to the Communion of Your Holy Things? For even if I should dare to approach You with those who are worthy, my garment betrays me, for it is not a festal robe and I shall bring about the condemnation of my sinful soul. Lord, Lover of mankind, cleanse the pollution from my soul and save me. Now and ever and to the ages of ages. Amen.Great is the multitude of my sins, Birth-Giver of God. To you, Pure One, I flee and implore salvation. Visit my sick and feeble soul and intercede with Your Son and our God, that He may grant me remission of my sins, for You alone are blessed. First Prayer – Saint Basil the Great Lord and Master, Jesus Christ our God, Wellspring of Life and Immortality, Maker of every visible and invisible thing, Co-eternal and Co-everlasting Son of the Everlasting Father: in the abundance of Your Goodness, You were incarnate in these latter times, and crucified and buried for us ungrateful and graceless people. Through Your own Blood You have renewed our nature corrupted by sin. Immortal King, though I am a sinner, accept my repentance, incline Your Ear to me and hearken to my words. I have sinned before heaven and before Your Countenance and I am not worthy to gaze upon the immensity of Your Glory. For I have provoked Your Goodness, I have transgressed Your commandments and I have not obeyed Your ordinances. But, Lord, since You do not remember evil, but are long suffering and have great mercy, You have not given me over to destruction for my lawlessness, but have continually awaited my conversion. For You, Lover of Mankind have said through Your prophet, "I desire not the death of sinners, but that they may turn from their evil ways and live." Because You do not wish, Master, that the work of Your Hands should perish, neither, do You take pleasure in the destruction of humanity. Rather, You desire that all people should be saved and come to a knowledge of the Truth. Therefore, even I, though I am unworthy of heaven, earth and of this transitory life, having given myself completely to sin becoming a slave to pleasure and defiling Your Image – yet being Your creation – I despair not of my salvation in my wretchedness. But, emboldened by Your infinite Compassion, I draw near. Therefore, Loving Christ, receive me also as You received the harlot, the thief, the publican and the prodigal. Take away the heavy burden of my sins, You Who take away the sins of the world, Who heal all human infirmity, Who call to Yourself those who are weary and heavy-laden, granting them rest. You came not to call the righteous, but sinners to repentance. Cleanse me from every stain of flesh and spirit and teach me to achieve perfect holiness in fear of You, that receiving my share of Your sacred things, I may be united to Your Holy Body and Blood and may have You dwell and abide in me with the Father and Your Holy Spirit. Yes, Lord Jesus Christ, my God, may the partaking of Your Most Pure and Life-Giving Mysteries bring me not to condemnation, nor may I partake unworthily of them. Grant that I, even to my final breath, may receive my share of Your sacred things without condemnation and thereby receive communion with the Holy Spirit as a provision for the journey to eternal life and an acceptable defense before Your Dread Judgment Seat. Lord, grant that I, together with all Your elect, may also be a partaker of immaculate good things which You have prepared for those who love You, with whom You abide and are glorified to the ages. Amen. Second Prayer — Saint John Chrysostom Lord my God, I know that I am not sufficiently worthy that You should come under the roof of the house of my soul, for it is entirely desolate and fallen in ruin and You cannot find in me a worthy place for Your head. But, as You humbled Yourself from on high for our sake, humble Yourself not to the measure of my lowliness. As You took it upon Yourself in the cave to lie in the manger for dumb animals, so take it upon Yourself now to enter into the manger of my ignorant soul and into my defiled body. Since You did not disdain to enter and eat with sinners in the house of Simon the Leper, so take it upon Yourself to likewise enter also into the house of my humble, leprous and sinful soul. As You did not cast out the harlot, a sinner much like me, who came and touched You, so have compassion on me, a sinner, coming to touch You. Since You did not detest the kiss of her sin-stained and unclean mouth, detest not my mouth, which is stained even worse and more unclean than hers as well as my sordid, unclean and shameless lips, nor my even more unclean tongue. Let the fiery coal of Your Most Pure Body and of Your Precious Blood bring me the sanctification, enlightenment and strengthening of my humble soul and body, a relief from the burden of my many transgressions, protection against every operation of the Devil, an aversion and hindrance of my base and evil habits, a mortification of my passions, an accomplishment of your Commandments, an increase in Your divine Grace and an entrance into Your Kingdom. For I do not come to You, Christ my God, in presumption, but having been given full confidence by Your Ineffable Goodness, I approach, lest I stray far from Your communion and become the prey of the wolf of souls. Therefore, I pray, Master Who alone are Holy; sanctify both my soul and body, my mind and heart and my emotions and affections. Renew me entirely, implant Your Fear in my members and make Your sanctification indelible within me. Be my helper and foundation, govern my life in peace and make me worthy to stand at your right hand with Your saints. Through the prayers of Your Most Pure Mother, the pure and immaterial Powers that always serve You and of all the saints who have been well pleasing to You from the ages. Amen. Third Prayer – Saint Simeon the Translator Only Pure and Spotless Lord, Jesus Christ, Wisdom of God, Peace and Power: moved by Your ineffable mercy and love for all mankind, You took up our whole nature from the chaste and virginal blood of the one who wondrously conceived You through the coming of the Holy Spirit and by the favor of Your Eternal Father. In that nature you took it upon Yourself to undergo Your life-giving and saving Passion – the cross, the nails, the spear and death itself. Mortify in me the soul-destroying passions of the body. As you despoiled the dominion of Hades in the tomb, bury in me the spirit of evil. You raised fallen Adam through Your life-bearing Resurrection - so raise me for I am immersed in sin and counsel me in the ways of repentance. You made divine the flesh You assumed and honored it on Your Throne at the Right Hand of the Father in Your Glorious Ascension. By the communion of Your Holy Mysteries make me worthy of a place at Your Right Hand with the saved. You made Your sacred disciples precious vessels by the coming of the Comforter, the Spirit – confirm me also to be a receptacle of His Coming. You promised to come again to judge the world in righteousness – grant that I shall go to meet You in the clouds with all Your saints. For You have made and formed me that I may unceasingly praise and chant hymns to You with Your Eternal Father and Your All-Holy, Good and Life-Creating Spirit, now and ever and to the ages of ages. Amen. Fourth Prayer – Saint Simeon the Translator Christ my God, as though standing before Your Dread Judgment Seat which does not regard personalities awaiting judgment and rendering an account of the evils I have committed: so today before the day of my condemnation appears, I stand before Your Holy Altar in Your Sight and in the Sight of Your awesome and holy angels. Bowed low by my own conscience, I offer my wicked and lawless actions, triumphing over them by declaring them. Lord, I know my iniquities have increased beyond the number of hairs on my head. The multitude of Your loving kindness is immeasurable and the mercy of Your Goodness and Forbearance beyond description and there is no sin which overcomes Your love for all mankind. Therefore, all marvelous King and merciful Lord, cause Your wondrous mercy to touch even me, a sinner. Receive me, a sinner, as I return to You, as You received the prodigal, the thief and the harlot. As You received those who came at the eleventh hour unworthily, so receive me also, a sinner. I know that You will set these sins I have committed before me and require an accounting of the sins which I have knowingly and unpardonably committed, but neither convict me with fitting judgment, nor chastise me in Your Anger. Lord have mercy on me for though I am weak, I am also the work of Your Hands. You have granted me to revere You, Lord, but I have done evil in Your Sight. Against You only have I sinned, but I beg You, Lord, judge not Your servant for if You will severely mark iniquity, who will survive it? For I am in a sea of sin and am neither worthy nor sufficient to behold and gaze upon the height of heaven for the multitude of my innumerable sins. Who will raise me up? Who has fallen into such evils and transgressions? Lord God, in You have I hoped. Have mercy on me, God, according to Your great mercy and do not reward me, as my deeds deserve. Rather convert, uphold and deliver my soul from the evils implanted in it and from fearsome designs. I will praise and glorify You all the days of my life. For You are the God of those who repent and we glorify You with Your Father without beginning and Your All Holy, Good and Life-Creating Spirit, now and ever and to the ages of ages. Amen. Fifth Prayer – Saint John of Damascus Lord and Master Jesus Christ our God, You alone have the power to absolve sin. Because You are Good and love all mankind, forgive all my iniquities committed in knowledge or in ignorance. Make me worthy to partake without condemnation of Your divine, glorious, pure and life creating Mysteries, that I may incur neither punishment nor an increase in my sins, but receive cleansing, sanctification, a pledge of the Life and the Kingdom to come, protection, an aid, a turning aside of my adversaries and the blotting out of my many transgressions. For You are a God of Mercy, Loving Kindness and Love for all mankind and we glorify You Father, Son and Holy Spirit, now and ever and to the ages of ages. Amen. Sixth Prayer – Saint Basil the Great Lord, I know that I partake unworthily of Your Pure Body and Your Precious Blood, my Christ and my God. Yet emboldened by Your Loving Kindness I come to You for You have said, "Those who eat My Flesh and drink My Blood abide in Me and I in them." Therefore, be merciful, Lord and do not rebuke me, a sinner, but deal with me according to Your mercy. And let these Holy Things afford me healing, cleansing, enlightenment, protection, sanctification of soul and body, the averting of every fantasy, evil practice and operation of the devil which works within me. Let them give me confidence and love for You, amendment of life and perseverance, an increase in perfection and virtue, the fulfillment of Your Commandments, communion of the Holy Spirit and a provision for the journey to eternal life and an acceptable answer at Your Dread Judgment Seat, but neither for judgment nor condemnation. Amen. Seventh Prayer - Saint Symeon the New Theologian From lips besmirched and heart impure, from unclean tongue and sin stained soul, receive my pleas, my Christ. Neither overlook my words, my way of speech, nor my annoyingly persistent cry. Grant me the boldness to express all the things for which I long, my Christ, and teach me all that it is fitting for me to do and say. More than the harlot have I sinned. When she learned where You were visiting she brought myrrh, boldly came there and anointed Your Feet. As You, Divine Word, did not cast her out when she came in eagerness of heart, detest me not. Rather give me Your Feet, I pray, for my embrace and my kiss. With the torrent of my tears, as with an ointment of great price, let me dare to anoint them. Purify me, O Word, in my own tears and cleanse me with them. Forgive my errors; grant pardon, for You know the multitude of my sins. You also know the wounds I bear. You see the bruises of my soul. Yet You know my faith, You see my eager heart and hear my sighs. From You, my God, Creator and Redeemer, not one tear is hidden, nor even part of one. Your Eyes know my imperfection, for in Your Book are found those things which are yet unfashioned. Behold my lowliness; behold how great is my weariness. Then God of the entire world, grant me release from all my sins, that with a clean heart and conscience filled with holy fear and a contrite soul, I may partake of Your most pure and spotless Mysteries. The one who eats and drinks with a pure heart has life and divinity. For You have said, my Master, that "those who eat of My Flesh and drink of My Blood do indeed abide in Me and I am likewise found in them." My Master and my God, this saying of Christ is completely true. For one who shares in these Divine and Deifying Graces is not alone, but is with You, Christ, the Triple Radiant Light Who enlightens the whole world. You see that for this I have drawn near to You with tears and contrite soul. Thus, I dare to hope in Your good deeds for us, I partake – both rejoicing and trembling – for I am but grass in fire and behold, a strange wonder! I am refreshed with dew, beyond all words, just as in ancient times the bush burning with fire was not consumed. Therefore, thankful in mind and heart, thankful with all my body and all my soul I worship You, magnify and glorify You, my God for You are blessed both now and to all the ages. Amen. Eighth Prayer - Saint John Chrysostom Lord Jesus Christ, my God, absolve, remit, forgive and pardon me, of all the errors, transgressions and trespasses which I have committed before You – whether in knowledge or in ignorance, in words, deeds, thoughts or intentions. Through the intercession of Your All-Pure Mother, Your heavenly hosts and all the saints, who through the ages have been faithful to You, count me worthy to partake without condemnation of Your Holy and Precious Body and Blood for the healing of both soul and body and for the elimination and the cleansing of my evil thoughts. For Yours is the Kingdom, the Power, the Glory, the Honor and the Worship of the Father and the Holy Spirit, now and ever and to the ages of ages. Amen. Ninth Prayer – Saint John of Damascus I stand before the doors of Your temple and I refrain not from evil thoughts. But You, Christ my God, justified the tax collector: You showed mercy to the woman of Canaan and opened the Gates of Paradise to the Thief. Open to me the depths of Your love for all mankind and receive me as I draw near and touch You, even as You did the harlot and the woman with the issue of blood. The latter merely touched the hem of Your garment and immediately received healing and the former, clinging to Your Pure Feet, obtained the release from her sins. But, I in my pitiful state, dare to receive Your Whole Body. May I not be consumed, but receive me even as You received those others and enlighten the feelings of my soul, cleansing my sins; through the prayers of the one who gave You birth without seed and of the heavenly powers, for You are blessed to the ages of ages. Amen. POST-COMMUNION PRAYERS (UOC-USA PRAYER BOOK) Glory to You, O God! (3 times) Lord my God, I thank You that You have not rejected me, a sinner, but have allowed me to be a partaker of Your Holy Things.  I thank You that You have permitted me, though unworthy, to have a share in Your Most Pure and Heavenly Gifts. Master and Lover of Mankind, Who for our sake died and rose again and gave us these Awe-inspiring and Life-giving Mysteries for the benefit and sanctification of our souls and bodies: let these Gifts be for the healing of my own soul and body, for the averting of every adversary, the illumination of the eyes of my heart, the peace of my spiritual powers, an unashamed faith, an unfeigned love, the realizing of wisdom, the observance of Your Commandments, the receiving of Your Divine Grace and the inheritance of Your Kingdom. Preserved by them in Your holiness, may I always be mindful of Your Grace, no longer living for myself, but for You, our Master and Benefactor.  May I then pass from this life in the hope of Eternal Life and attain to the Everlasting Rest where the voice of those who feast is unceasing and the unending delight of those who behold the beauty of Your Face is inexpressible. For You, Christ our God, are truly the ineffable joy and desire of all those who love You and all creation sings Your praise to the ages of ages. Amen. Second Prayer following Communion By Saint Basil the Great I thank You, Christ, Master and God, King of the Ages and Maker of All Things, for all the Good Gifts You have given me and especially for the participation in Your Most Pure and Life-creating Mysteries. Therefore, I pray, Gracious Lord, Who loves all mankind, that You preserve me under Your protection and beneath the shadow of Your Wings. Grant that even to my final breath, I may partake worthily and with a pure conscience of Your Holy Things for the remission of my sins and for Eternal Life. For You are the Bread of Life, the Wellspring of Holiness, the Giver of all Good and we glorify You, together with the Father and the Holy Spirit, now and ever and to the ages of ages. Amen. Third Prayer following Communion By Saint Simeon the Translator You Who willingly give Your Flesh to me as Food, Who are a Fire burning the unworthy; let me not be consumed, my Creator. Rather, enter into all my members – my joints, my inner being and my heart. Burn the thorns of my iniquities. Purify my soul and sanctify my reasoning.  Strengthen my joints and bones. Enlighten my five senses. Bind me completely with reverence for You. Always shelter, guard and keep me from every soul-corrupting word and deed. Cleanse, purify and harmonize my being. Beautify me, grant me understanding and enlighten me. Show me to be the Habitation of Your One Holy Spirit and no longer the abode of sin, that having become Your Dwelling Place because of the Communion of Your Holy Mysteries, every evil deed and passion may flee from me as from fire. As intercessors, I bring all the Saints: the leaders of the Bodiless Hosts, Your Forerunner, the Most Wise Apostles and with them, Your undefiled, Most-pure Mother. Accept their prayers Christ, my Merciful One and make me a Child of Light. For You, Good One, are the only Sanctification and Enlightenment of our souls and to You, as God and Master, we worthily render glory day by day. Amen. Fourth Prayer following Communion May Your Holy Body, Lord Jesus Christ our God, be for me Life Eternal and Your Precious Blood for the remission of my sins. May this Eucharist grant me joy, health and gladness. At Your Dread Second Coming make me, a sinner, worthy to stand at the Right Hand of Your Glory, through the intercessions of Your All-pure Mother and of all Your saints. Fifth Prayer following Communion To the Birth-Giver of God All Holy Lady, Birth-Giver of God, light of my darkened soul – my hope, my shelter and refuge, my consolation and joy; I thank you for accepting me, the unworthy one, as a communicant of the Most-pure Body and Precious Blood of your Son. In that you gave birth to the True Light, enlighten the intellectual eyes of my heart. As the one who carried the Fountain of Immortality in your womb, enliven me, slain by sin. Merciful Mother of the Most-merciful God, full of loving kindness, have mercy on me, grant me contrition and compunction of heart, humility in my thoughts, and the ability to recall my reasoning from its captivity. Make me worthy, until my final breath, to receive the sanctification of the Most Pure Mysteries without condemnation, for healing of soul and body. Grant me tears of repentance and confession, that I may chant hymns and glorify You all the days of my life, for blessed and glorified are You to the ages. Amen. Master, now let Your servant depart in peace, according to Your word; for my eyes have seen Your salvation, which You have prepared in the presence of all people, a light for revelation to the Gentiles and for glory to Your people Israel. Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3 times) Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen. All-Holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our transgressions. Holy One, visit us and heal our infirmities for Your Name's sake. Lord, have mercy. (3 times) Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen. Our Father, Who art in heaven, hallowed be Thy Name. Thy Kingdom come. Thy Will be done on earth as it is in heaven. Give us this day our Daily Bread and forgive us our trespasses, as we forgive those who trespass against us.  And lead us not into temptation, but deliver us from the Evil One. For Yours is the Kingdom and the Power and the Glory of the Father and of the Son and of the Holy Spirit, now and ever and to the ages of ages. Amen. Depending upon which Liturgy was celebrated, one of the following Tropars and Kondaks are said.Liturgy of Saint John Chrysostom Tropar, Tone 8 Grace shining forth from your mouth like a beacon has enlightened the universe, disclosing to the world treasures of generosity and showing us the heights of humility.  Since you instruct us by your words, Father John Chrysostom, intercede with Christ God, the Word Himself, to save our souls. Glory to the Father and to the Son and to the Holy Spirit. Kondak, Tone 6 From heaven you received divine grace and by your lips you teach all to worship the one God in Trinity, All-blessed and Venerable John Chrysostom. Worthily do we extol you, for you are an instructor who reveals things divine. Now and ever and to the ages of ages. Amen. Liturgy of Saint Basil the GreatTropar, Tone 1 Your voice has gone out to all the earth and it has received your word. By it you taught divine doctrine making the nature of things, which exist, clear and giving good order to human behavior. Venerable Father and Royal Priest Basil, intercede with Christ our God, that He may save our souls. Glory to the Father and to the Son and to the Holy Spirit. Kondak, Tone 4 You appeared as an unshakable foundation of the Church passing down an inviolate dominion to all mortals, sealing it with your teachings, Venerable Basil, revealer of Heaven. Now and ever and to the ages of ages. Amen.Bohorodychnyi, Tone 6 Protection of Christians not put to shame, unwavering Mediation before the Creator; despise not the prayer of sinners, but because you are good, quickly come to help us who call on you in faith. Be swift to intercede and make haste to supplicate, Birth-Giver of God, who always protects those who honor you. Lord, have mercy. (12 times) More honorable than the Cherubim and beyond compare more glorious than the Seraphim. You, Who without defilement did bare God the Word, true Birth-Giver of God, we magnify You. Glory to the Father and to the Son and to the Holy Spirit, now and ever and to the ages of ages. Amen Lord, have mercy. (3 times) Lord, Jesus Christ, Son of God, through the prayers of Your Most Pure Mother and all the saints, have mercy on us. Amen.    

Send a textThis is the second of two talks given by Archpriest Joseph Lucas at our 2026 Lenten retreat. Contemporary society constantly speaks about "love" but does not understand what it means to say that "God is love." Father Joseph Lucas will take you on a journey, from the creation of the universe to the end of history, to explore the meaning of divine love and to reveal that a life of self-denial is the only proper response. Archpriest Joseph Lucas is an Orthodox priest, patristic theologian, and professor. He serves as rector of Christ the Saviour Orthodox Cathedral in Miami Lakes, Florida, holds a PhD in Theology from Radboud University in the Netherlands, and his MDiv with Distinction in Patristics and Church History from St. Tikhon Orthodox Theological Seminary. He is the author of How to Read the Holy Fathers and Prayer of the Publican: Justification in the Desert Fathers, both published by Ancient Faith Publishing, and serves as co-editor-in-chief of Rule of Faith Journal. He teaches theology at St. Thomas University in Miami Gardens and specializes in patristic exegesis and historical theology. Website @ https://www.st-innocent.orgInstagram @ https://www.instagram.com/st.innocentchurch/Facebook @ https://fb.me/SaintInnocentMaconGeorgia Help Support St. Innocent Orthodox Church @ https://onrealm.org/siocmacon/-/form/give/now

Send a textThis is the first of two talks given by Archpriest Joseph Lucas at our 2026 Lenten retreat. Contemporary society constantly speaks about "love" but does not understand what it means to say that "God is love." Father Joseph Lucas will take you on a journey, from the creation of the universe to the end of history, to explore the meaning of divine love and to reveal that a life of self-denial is the only proper response. Archpriest Joseph Lucas is an Orthodox priest, patristic theologian, and professor. He serves as rector of Christ the Saviour Orthodox Cathedral in Miami Lakes, Florida, holds a PhD in Theology from Radboud University in the Netherlands, and his MDiv with Distinction in Patristics and Church History from St. Tikhon Orthodox Theological Seminary. He is the author of How to Read the Holy Fathers and Prayer of the Publican: Justification in the Desert Fathers, both published by Ancient Faith Publishing, and serves as co-editor-in-chief of Rule of Faith Journal. He teaches theology at St. Thomas University in Miami Gardens and specializes in patristic exegesis and historical theology. Website @ https://www.st-innocent.orgInstagram @ https://www.instagram.com/st.innocentchurch/Facebook @ https://fb.me/SaintInnocentMaconGeorgia Help Support St. Innocent Orthodox Church @ https://onrealm.org/siocmacon/-/form/give/now

Pope Leo was one of the great bastions of Orthodoxy during the time of the monophysite heresy and its offshoots. 'According to some, this Saint was born in Rome, but according to others in Tyrrenia (Tuscany), and was consecrated to the archiepiscopal throne of Rome in 440. In 448, when St Flavian, Archbishop of Constantinople [also commemorated today], summoned Eutyches, an archimandrite in Constantinople, to give account for his teaching that there was only one nature in Christ after the Incarnation, Eutyches appealed to St Leo in Rome. After St Leo had carefully examined Eutyches' teachings, he wrote an epistle to St Flavian, setting forth the Orthodox teaching of the person of Christ, and His two natures, and also counseling Flavian that, should Eutyches sincerely repent of his error, he should be received back with all good will. At the Council held in Ephesus in 449, which was presided over by Dioscorus, Patriarch of Alexandria (and which Saint Leo, in a letter to the holy Empress Pulcheria in 451, was the first to call "The Robber Council"), Dioscorus, having military might behind him, did not allow Saint Leo's epistle to Flavian to be read, although repeatedly asked to do so; even before the Robber Council was held, Dioscorus had uncanonically received the unrepentant Eutyches back into communion. Because Saint Leo had many cares in Rome owing to the wars of Attila the Hun and other barbarians, in 451 he sent four delegates to the Fourth Ecumenical Council, where 630 Fathers gathered in Chalcedon during the reign of Marcian, to condemn the teachings of Eutyches and those who supported him. Saint Leo's epistle to Flavian was read at the Fourth Council, and was confirmed by the Holy Fathers as the Orthodox teaching on the incarnate Person of our Lord; it is also called the "Tome of Leo." The Saint wrote many works in Latin; he reposed in 461.'(Great Horologion).   St Leo is remembered for saving Rome from conquest by Attila the Hun. When Attila drew near to Rome, preparing to pillage the city, St Leo went out to him in his episcopal vestments and enjoined him to turn back. For reasons unknown to worldly historians, the pitiless Attila with all his troops abandoned their attack and returned the way they had come.

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

The Holy Fathers at Mount Sinai lived in the wilderness around the holy mountain before the Emperor Justinian built the famous Monastery there in 527. The brethren were attacked by a band of Saracen barbarians who massacred Doulas, the superior of the community, and most of the other monks. They only stopped when a pillar of fire rose to the sky from the summit of Sinai, causing them to flee in fear.   The Forty-three Holy Fathers at Raithu were massacred on December 22, but are commemorated together with the fathers of Sinai. They lived the monastic life on the shores of the Red Sea. One day about three hundred Ethiopian barbarians raided the area, killing many Christians and enslaving their wives and children. They attacked the church at Raithu, where forty-three fathers had taken shelter. Their abbot Paul enjoined them to persist in prayer to the end, putting no stock in the passing life of this world, which they had renounced when they came to the desert. No sooner had he finished his prayer than the barbarians broke in, slaughtering all the monks but one, who escaped to bring news of the attack to Mt Sinai. When the barbarians returned to their ships they found that the Christians had run their vessels onto the rocks. Enraged, they killed all their prisoners. They themselves were massacred by a band of armed Christians who arrived soon afterward.

The Church frequently refers to the Holy Fathers, both in the services and in her theology. Why is this contribution of the patristic period so crucial to the Church's life?

Written in 1972, Fr. Seraphim Rose draws attention to the significance of St. Paisius Velichkovsky (+1794) for us today, stating, "...for Orthodox Christians of the 20th century there is no more important Holy Father of recent times than Blessed Paisius Velichkovsky."A reading of Fr. Seraphim Rose's Introduction to: "Blessed Paisius Velichkovsky: The Man Behind the Philokalia" by Schema-monk Metrophanes

On today's episode of Let's Be Friends, our frequent guest and contributor Nick Hinton returns to take a second look at the fake apocalypse theory we discussed back in 2022. Since then, it seems some of the predictions we made have come to pass, including the false revival, the right-wing taking over the country, conspiracies going mainstream, and the arrival of an AI antichrist spirit that's influencing leaders like Donald Trump and Elon Musk.We also discuss other subjects from the previous series, like the false gospel of churchianity. However, we discuss it from our new orthodox perspective. It turns out the Holy Fathers already had a name for this! They called it moralism, which was the same sickness the Pharisees suffered from. It is the opposite of holiness, which is an internal transformation of the heart accomplished by God, rather than a superficial change of behavior accomplished by our own effort.Check out the Bonus Episode "Psyopocalypse B-Sides" with Nick and Kara on the Friendship Membership.Want more? Let's be friends. Join the Friendship Membership.Want to read my memoir, Here Comes Trouble? It's available now. Order your copy.previous episodes mentioned:The Fake Apocalypse & the False Gospel of Churchianity Part 1: Hyper-Real Psyops & Evil ShepherdsThe Fake Apocalypse & the False Gospel of Churchianity Part 2: The “Antichrist Deception” DeceptionThe Fake Apocalypse & the False Gospel of Churchianity Part 3: Life is an AI ARG

This topic has resurfaced in the media continually from the 1940s to the present. What do our sure guides, the Holy Fathers, teach us about this phenomenon? In this lecture, we explore how such matters must be understood first and foremost from an Orthodox Christian perspective—one embodied in the lives of the modern saints and their lived experience of divine revelation. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

We give little thought to the contribution of our body toward our salvation, but we will be raised for judgment in the body, through which and by which we either lived a godly life or not. Then we will experience heaven or hell with the body. The Holy Fathers will explain.

We give little thought to the contribution of our body toward our salvation, but we will be raised for judgment in the body, through which and by which we either lived a godly life or not. Then we will experience heaven or hell with the body. The Holy Fathers will explain.

The Sunday for the Fourth Ecumenical Council Titus 3:8-15; Matthew 5:14-19 Note: the recording includes a few seconds when Fr. Anthony's mind went apophatic and he forgot a critical detail.  Real life is like that sometimes!   First Council: Nicea in 325 (vs. Arius) "And in one Lord, Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father, by whom all things were made:  Who for us men and our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man;  And was crucified also for us under Pontius Pilate, and suffered and was buried;  And the third day He rose again, according to the Scriptures; And ascended into heaven, and sitteth at the right hand of the Father;  And He shall come again with glory to judge the living and the dead, Whose kingdom shall have no end." Second Council: Constantinople in 381 (defend the Holy Spirit). Finished our Creed; Holy Spirit, the Church, Baptism, Resurrection, Life in the age to come. Third Council: Ephesus 431 (vs. Nestorius – she gave birth to the man Christ; Christotokos). Jesus Christ was fully God and fully Man. Because Jesus was true God of true God, the Virgin Mary gave birth to God; thus she should be called Theotokos.  Fourth Council: Chalcedon in 451 (vs. Nestorianism and the Abbot Eutyches and the Alexandrian Patriarch Diasocurus (recent robber council) The Fathers accepted the message sent by Pope Leo, which Dioscorus had abstained from reading at his robber Council in Ephesus. In the message, The Pope distinguishes clearly between the two natures, emphasizing the presence of the two natures in one hypostasis. Among the most important conclusions of the Council was that Christ is “perfect God and perfect Man. A true God and a true Man. Equal to the Father in Godhead and equal to us in humanity, like us in everything except in sin. He was begotten from the Father as God pre-eternally and in the last days He was born of the virgin Mary the Mother of God (Theotokos), according to humanity. He is one. He is the Messiah, the Son of God, the Lord who must be confessed in two natures united without confusion nor change, without division nor separation. He was not divided into two persons but he has always been the Only Begotten God the Word and the Lord Jesus Christ”.  In this Chalcedonian definition, the Fathers of the Council re-emphasized the Creed. They also emphasized two other important things: ·      The unity of the person in the Lord Jesus Christ. This is indicated in the “he is one and the same”. The Lord Jesus Christ is One. He is the Word of God eternally born from the eternal Father before the ages, and born from Mary in humanity. ·      That the two natures in Christ sustain their properties amidst the unity of the person. The word became Flesh assuming all the Human Nature except “sinning”, without giving up or abandoning his Divine Nature. Application The Church Fathers chose a gospel to be read in relation to this Council. It is Christ's saying: “You are the light of the world”.  Not just the physical light, but the spiritual light. One of the things that the spiritual light is that we can be full of it ourselves; that we can carry God within us and He can become the light through which we see one another. Not the light of ego or self-confidence; this is a shortcut which will lead us into division (heresy); not the heresy of Nestorius or Eutechius, but the witness of a proud and divisive spirit that actually drives the self and others away from the true light – even while using pious words of Scripture and the Fathers.  This true light is helps us see one another. The Lord says after that: “let your light shine on people so that they can see your work and glorify your Father in the heavens”. This is done not by pious strutting or false humility; but by the way we see and connect with others in the light; by the way we avoid being contaminated by giving in to the dark tempations of the world; and by sharing the same kind of sacrificial light that the Source of Light did when He became perfect man. That is how we can live as a real family with God in heaven as our Father. We avoid sin; and we love one another. This way we can make God's Will come true. The gospel which we heard was chosen to describe the Holy Fathers (whose number is 630) of the Fourth Ecumenical Council in Chalcedon. These Fathers were the light of the world in both their time and ours as well. We abide by their teachings which were handed down to us. By their teachings we are able to avoid the darkness of heresy. Let us be like them. Let them be our example and model, through Christ, who lives in them, that He might dwell in us too. See https://www.antiochpatriarchate.org/en/page/1155/ for a more thorough treatment.

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

They were brothers from Greece, Christians from childhood; Julius was a priest, Julian a deacon. At the command of the Emperor Theodosius the Younger, they set out as missionaries to destroy idols and bring the people to faith in Christ throughout the Empire. During their lifetime they built a hundred churches and brought thousands to Christ. They reposed in peace near Milan: that city's people once invoked St Julius for help against wolves.

They were brothers from Greece, Christians from childhood; Julius was a priest, Julian a deacon. At the command of the Emperor Theodosius the Younger, they set out as missionaries to destroy idols and bring the people to faith in Christ throughout the Empire. During their lifetime they built a hundred churches and brought thousands to Christ. They reposed in peace near Milan: that city's people once invoked St Julius for help against wolves.

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

What is it that forms and shapes us the most as human beings? What affects the way that we perceive reality and gives form to the thoughts that we have  throughout the course of a day? Do we have any awareness of an interior life or are we simply drawn along by the flow of external realities; demands, responsibilities or forms of entertainment?  According to the Fathers and Saint Isaac the Syrian, we are in a constant state of receptivity through our senses. Part of being a human being is that we see and perceive everything that is around us; all of which give rise to a multitude of thoughts, images and feelings. Our lack of awareness of reality and of the internal life and the effect that our thoughts have upon us means that we often allow or identity to be shaped by the changing tides of the times or the constant shifting of our emotions.  In so many ways, the Fathers were the first depth psychologists. Their movement to great solitude and the stillness of the desert allowed a greater awareness to emerge of what was going on internally. This of course didn't lead immediately to understanding or transformation. However, the awareness did allow them to begin to discern the source of their thoughts, what thoughts predominate, and where their thoughts were leading them.  Thoughts can be so strong and so deeply rooted that they become habitual - as well as the actions that follow from them. These habitual thoughts and actions the Fathers call “passions” and the passions as a whole are referred to as the “world”.  Our growing capacity to acknowledge the dominant passions and to struggle with them allows two things to begin to emerge: a good transformation of our way of life and a greater capacity to understand the nature of our thoughts. Simply put, one begins to be able to measure one's way of life by what arises from within.   In this Homily, Saint Isaac is setting the stage for guiding us along a path to spiritual healing and transformation in Christ. The fruit of the struggle promises wholeness, freedom, and the joy that our sin often prevents. When we are guided simply by our private judgment or by what satisfies our most basic needs, then our understanding of things becomes very insular and myopic and we lose sight of the dignity and destiny that is ours' in Christ.  The more that we desire the life and freedom that Isaac describes above the more discover that we need to have no fear of anything. One who has tasted the love and mercy of Christ also finds emerging within himself the courage of a lion. The fear of soul that once overshadowed him succumbs before this ever-present love like wax from the heat of a flame. --- Text of chat during the group: 00:08:36 Bob Čihák, AZ: Is this the book? Amazon has: The Secret Seminary: Prayer and the Study of Theology by Fr. Brendan Pelphrey  | Apr 28, 2012 00:16:08 Mary Clare Wax: It has all the bells and whistles! Love it 00:18:29 Bob Čihák, AZ: P. 124, paragraph 14 00:19:08 Myles Davidson: Replying to "P. 124, paragraph 14" “Think to yourself…” 00:20:04 Suzanne Romano: Hey Studge! 00:20:29 Stephen Romano: Hey sis  :) 00:20:47 Suzanne Romano: Reacted to Hey sis  :) with "

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

"In the sixth century, two hundred years after St Nina had preached the Gospel in Georgia, the most holy Mother of God appeared to John, an ascetic of Antioch, and commanded him to choose twelve of his disciples and go to Georgia, to strengthen the Orthodox faith there. John did so. Reaching Georgia, these twelve missionaries were formally welcomed by the prince of that country and the Catholicos, Eulalius, and immediately began their work with great zeal. The people gathered around them in hordes, and they strengthened them in the Faith with great wisdom and many miracles. The chief of these Christ-loving missionaries was St John of Zedan, and the names of the others were: Abidus, Antony, David, Zeno, Thaddeus, Jesse, Isderius, Joseph, Michael, Pyrrus, Stephen and Shio. With apostolic zeal, they all strengthened the Christian faith in Georgia, founded many monasteries and left many disciples to follow them. Thus they became worthy of glory in heaven and power on earth." (Prologue)

"In the sixth century, two hundred years after St Nina had preached the Gospel in Georgia, the most holy Mother of God appeared to John, an ascetic of Antioch, and commanded him to choose twelve of his disciples and go to Georgia, to strengthen the Orthodox faith there. John did so. Reaching Georgia, these twelve missionaries were formally welcomed by the prince of that country and the Catholicos, Eulalius, and immediately began their work with great zeal. The people gathered around them in hordes, and they strengthened them in the Faith with great wisdom and many miracles. The chief of these Christ-loving missionaries was St John of Zedan, and the names of the others were: Abidus, Antony, David, Zeno, Thaddeus, Jesse, Isderius, Joseph, Michael, Pyrrus, Stephen and Shio. With apostolic zeal, they all strengthened the Christian faith in Georgia, founded many monasteries and left many disciples to follow them. Thus they became worthy of glory in heaven and power on earth." (Prologue)

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the show

Abba Pambo, a 4th century Egyptian desert father, speaks prophetically about the state of the Church and the world in the last times.

Pope Leo was one of the great bastions of Orthodoxy during the time of the monophysite heresy and its offshoots. 'According to some, this Saint was born in Rome, but according to others in Tyrrenia (Tuscany), and was consecrated to the archiepiscopal throne of Rome in 440. In 448, when St Flavian, Archbishop of Constantinople [also commemorated today], summoned Eutyches, an archimandrite in Constantinople, to give account for his teaching that there was only one nature in Christ after the Incarnation, Eutyches appealed to St Leo in Rome. After St Leo had carefully examined Eutyches' teachings, he wrote an epistle to St Flavian, setting forth the Orthodox teaching of the person of Christ, and His two natures, and also counseling Flavian that, should Eutyches sincerely repent of his error, he should be received back with all good will. At the Council held in Ephesus in 449, which was presided over by Dioscorus, Patriarch of Alexandria (and which Saint Leo, in a letter to the holy Empress Pulcheria in 451, was the first to call "The Robber Council"), Dioscorus, having military might behind him, did not allow Saint Leo's epistle to Flavian to be read, although repeatedly asked to do so; even before the Robber Council was held, Dioscorus had uncanonically received the unrepentant Eutyches back into communion. Because Saint Leo had many cares in Rome owing to the wars of Attila the Hun and other barbarians, in 451 he sent four delegates to the Fourth Ecumenical Council, where 630 Fathers gathered in Chalcedon during the reign of Marcian, to condemn the teachings of Eutyches and those who supported him. Saint Leo's epistle to Flavian was read at the Fourth Council, and was confirmed by the Holy Fathers as the Orthodox teaching on the incarnate Person of our Lord; it is also called the "Tome of Leo." The Saint wrote many works in Latin; he reposed in 461.'(Great Horologion).   St Leo is remembered for saving Rome from conquest by Attila the Hun. When Attila drew near to Rome, preparing to pillage the city, St Leo went out to him in his episcopal vestments and enjoined him to turn back. For reasons unknown to worldly historians, the pitiless Attila with all his troops abandoned their attack and returned the way they had come.

Pope Leo was one of the great bastions of Orthodoxy during the time of the monophysite heresy and its offshoots. 'According to some, this Saint was born in Rome, but according to others in Tyrrenia (Tuscany), and was consecrated to the archiepiscopal throne of Rome in 440. In 448, when St Flavian, Archbishop of Constantinople [also commemorated today], summoned Eutyches, an archimandrite in Constantinople, to give account for his teaching that there was only one nature in Christ after the Incarnation, Eutyches appealed to St Leo in Rome. After St Leo had carefully examined Eutyches' teachings, he wrote an epistle to St Flavian, setting forth the Orthodox teaching of the person of Christ, and His two natures, and also counseling Flavian that, should Eutyches sincerely repent of his error, he should be received back with all good will. At the Council held in Ephesus in 449, which was presided over by Dioscorus, Patriarch of Alexandria (and which Saint Leo, in a letter to the holy Empress Pulcheria in 451, was the first to call "The Robber Council"), Dioscorus, having military might behind him, did not allow Saint Leo's epistle to Flavian to be read, although repeatedly asked to do so; even before the Robber Council was held, Dioscorus had uncanonically received the unrepentant Eutyches back into communion. Because Saint Leo had many cares in Rome owing to the wars of Attila the Hun and other barbarians, in 451 he sent four delegates to the Fourth Ecumenical Council, where 630 Fathers gathered in Chalcedon during the reign of Marcian, to condemn the teachings of Eutyches and those who supported him. Saint Leo's epistle to Flavian was read at the Fourth Council, and was confirmed by the Holy Fathers as the Orthodox teaching on the incarnate Person of our Lord; it is also called the "Tome of Leo." The Saint wrote many works in Latin; he reposed in 461.'(Great Horologion).   St Leo is remembered for saving Rome from conquest by Attila the Hun. When Attila drew near to Rome, preparing to pillage the city, St Leo went out to him in his episcopal vestments and enjoined him to turn back. For reasons unknown to worldly historians, the pitiless Attila with all his troops abandoned their attack and returned the way they had come.

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

The Holy Fathers at Mount Sinai lived in the wilderness around the holy mountain before the Emperor Justinian built the famous Monastery there in 527. The brethren were attacked by a band of Saracen barbarians who massacred Doulas, the superior of the community, and most of the other monks. They only stopped when a pillar of fire rose to the sky from the summit of Sinai, causing them to flee in fear.   The Forty-three Holy Fathers at Raithu were massacred on December 22, but are commemorated together with the fathers of Sinai. They lived the monastic life on the shores of the Red Sea. One day about three hundred Ethiopian barbarians raided the area, killing many Christians and enslaving their wives and children. They attacked the church at Raithu, where forty-three fathers had taken shelter. Their abbot Paul enjoined them to persist in prayer to the end, putting no stock in the passing life of this world, which they had renounced when they came to the desert. No sooner had he finished his prayer than the barbarians broke in, slaughtering all the monks but one, who escaped to bring news of the attack to Mt Sinai. When the barbarians returned to their ships they found that the Christians had run their vessels onto the rocks. Enraged, they killed all their prisoners. They themselves were massacred by a band of armed Christians who arrived soon afterward.

The Holy Fathers at Mount Sinai lived in the wilderness around the holy mountain before the Emperor Justinian built the famous Monastery there in 527. The brethren were attacked by a band of Saracen barbarians who massacred Doulas, the superior of the community, and most of the other monks. They only stopped when a pillar of fire rose to the sky from the summit of Sinai, causing them to flee in fear.   The Forty-three Holy Fathers at Raithu were massacred on December 22, but are commemorated together with the fathers of Sinai. They lived the monastic life on the shores of the Red Sea. One day about three hundred Ethiopian barbarians raided the area, killing many Christians and enslaving their wives and children. They attacked the church at Raithu, where forty-three fathers had taken shelter. Their abbot Paul enjoined them to persist in prayer to the end, putting no stock in the passing life of this world, which they had renounced when they came to the desert. No sooner had he finished his prayer than the barbarians broke in, slaughtering all the monks but one, who escaped to bring news of the attack to Mt Sinai. When the barbarians returned to their ships they found that the Christians had run their vessels onto the rocks. Enraged, they killed all their prisoners. They themselves were massacred by a band of armed Christians who arrived soon afterward.

The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD). 549   (Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.)   THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows: Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: “Lo! I am with you always, even unto the end of the world,” which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: “The husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,” because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, “Many pastors have corrupted my vineyard, they have polluted my portion.” And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City. We believe…life of the world to come. Amen.535 We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Foes of the Spirit” (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αὐλῆς] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations. We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, “Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.” Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion. [After all had signed, the acclamations began (col. 576).]   The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema. Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images. Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols. Many years to the Emperors, etc., etc. 535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, “Filioque.” Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.) 536 Constantine Copronymus turned many monasteries into soldiers' barracks. In this he has been followed by other crowned enemies of Christ. Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530   The Definition of the Holy, Great, and Ecumenical Seventh Synod. 543   THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in Blachernæ, have decreed as follows. Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures (ὁμοιωμάτων) which draws down the spirit of man from the lofty adoration (λατρείας) of God to the low and material adoration (λατρείαν) of the creature, and that they, under divine guidance, might express their view on the subject. Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc. After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation—namely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ. Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depicted—that is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemy—the one in making an image of the Godhead, and the other by mingling the Godhead and manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for 544 undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity. Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter. If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular. Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter. Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: “God is a Spirit: and they that worship him must worship him in spirit and in truth;” and: “Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;” on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: “They changed the glory of the incorruptible God into an image made like to corruptible man,…and served the creature more than the Creator.” [Several other passages, even less to the point, are cited.]532 The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one inserted into the writings of Theodotus of Ancyra, a friend of St. Cyril's; to utterances—in no way striking—of Gregory of 545 Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533 Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters. Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers. If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema. If anyone does not confess that one of the Trinity was made flesh, let him be anathema. If anyone does not confess that the holy Virgin is truly the Mother of God, etc. If anyone does not confess one Christ both God and man, etc. If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc. If anyone does not confess two natures in Christ, etc. If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc. If anyone ventures to represent the divine image (χαρακτήρ) of the Word after the Incarnation with material colours, let him be anathema! If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema! If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.! If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.! If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (σχετική) union of the natures, etc. If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc. If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc. If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. If anyone denies the profit of the invocation of Saints, etc. If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc. If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods! [Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.] The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth. The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [μανσουρ, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534 In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.) Now four years old. These are Hefele's words. These are Hefele's words. These are not given in full but are sufficient to give the true gist.

What kind of soil are you in your spiritual journey? Join us as we reflect on this profound question through the lens of the Feast of the Holy Fathers of the Seventh Ecumenical Councils and the resilience of St. Jacob of Hamatura. Drawing from his childhood in Idaho, Father John Reimann of Saint Anthony the Great Orthodox Church, shares a story of his father's unwavering commitment to transforming rocky terrain into a lush garden. It's a tale that speaks to the heart of our spiritual lives, urging us to cultivate hearts open to divine guidance and cooperation with Christ Jesus, much like tending to a garden.Our discussion continues with the vibrant community at St. Anthony's, where various ministries—from choir to pro-life initiatives—act as spiritual nourishment for us all. These ministries invite us to engage deeply, removing obstacles and nurturing our spiritual soil to bear fruit for God's glory. As we Orthodox Christians embody living icons in the world, we strive to enrich our lives and inspire others to witness our good works for the Kingdom of God. Concluding with a blessing, Fr John invites us all to reflect, renew, and rejoice in the message of the Gospel.Thank you for listening - we pray this is an edifying experience for you.**************Find an Orthodox Church near you today.  Visit https://www.antiochian.org/home*****Please prayerfully consider supporting Cloud of Witnesses Radio:https://www.patreon.com/c/CloudofWitnessesRadio/postsFind Cloud of Witnesses Radio on Instagram, X.com, Facebook, and TikTok.Thank you for journeying w/ the Saints with us!

The rich young man was unwilling to part with his wealth to follow Jesus, but the disciples left everything for Christ. After Peter's statement, the Lord discusses the rewards that the disciples can expect. The Holy Fathers elaborate not only about those disciples but us as well.

The rich young man was unwilling to part with his wealth to follow Jesus, but the disciples left everything for Christ. After Peter's statement, the Lord discusses the rewards that the disciples can expect. The Holy Fathers elaborate not only about those disciples but us as well.

They were brothers from Greece, Christians from childhood; Julius was a priest, Julian a deacon. At the command of the Emperor Theodosius the Younger, they set out as missionaries to destroy idols and bring the people to faith in Christ throughout the Empire. During their lifetime they built a hundred churches and brought thousands to Christ. They reposed in peace near Milan: that city's people once invoked St Julius for help against wolves.

They were brothers from Greece, Christians from childhood; Julius was a priest, Julian a deacon. At the command of the Emperor Theodosius the Younger, they set out as missionaries to destroy idols and bring the people to faith in Christ throughout the Empire. During their lifetime they built a hundred churches and brought thousands to Christ. They reposed in peace near Milan: that city's people once invoked St Julius for help against wolves.

They were brothers from Greece, Christians from childhood; Julius was a priest, Julian a deacon. At the command of the Emperor Theodosius the Younger, they set out as missionaries to destroy idols and bring the people to faith in Christ throughout the Empire. During their lifetime they built a hundred churches and brought thousands to Christ. They reposed in peace near Milan: that city's people once invoked St Julius for help against wolves.

"In the sixth century, two hundred years after St Nina had preached the Gospel in Georgia, the most holy Mother of God appeared to John, an ascetic of Antioch, and commanded him to choose twelve of his disciples and go to Georgia, to strengthen the Orthodox faith there. John did so. Reaching Georgia, these twelve missionaries were formally welcomed by the prince of that country and the Catholicos, Eulalius, and immediately began their work with great zeal. The people gathered around them in hordes, and they strengthened them in the Faith with great wisdom and many miracles. The chief of these Christ-loving missionaries was St John of Zedan, and the names of the others were: Abidus, Antony, David, Zeno, Thaddeus, Jesse, Isderius, Joseph, Michael, Pyrrus, Stephen and Shio. With apostolic zeal, they all strengthened the Christian faith in Georgia, founded many monasteries and left many disciples to follow them. Thus they became worthy of glory in heaven and power on earth." (Prologue)

"In the sixth century, two hundred years after St Nina had preached the Gospel in Georgia, the most holy Mother of God appeared to John, an ascetic of Antioch, and commanded him to choose twelve of his disciples and go to Georgia, to strengthen the Orthodox faith there. John did so. Reaching Georgia, these twelve missionaries were formally welcomed by the prince of that country and the Catholicos, Eulalius, and immediately began their work with great zeal. The people gathered around them in hordes, and they strengthened them in the Faith with great wisdom and many miracles. The chief of these Christ-loving missionaries was St John of Zedan, and the names of the others were: Abidus, Antony, David, Zeno, Thaddeus, Jesse, Isderius, Joseph, Michael, Pyrrus, Stephen and Shio. With apostolic zeal, they all strengthened the Christian faith in Georgia, founded many monasteries and left many disciples to follow them. Thus they became worthy of glory in heaven and power on earth." (Prologue)

"In the sixth century, two hundred years after St Nina had preached the Gospel in Georgia, the most holy Mother of God appeared to John, an ascetic of Antioch, and commanded him to choose twelve of his disciples and go to Georgia, to strengthen the Orthodox faith there. John did so. Reaching Georgia, these twelve missionaries were formally welcomed by the prince of that country and the Catholicos, Eulalius, and immediately began their work with great zeal. The people gathered around them in hordes, and they strengthened them in the Faith with great wisdom and many miracles. The chief of these Christ-loving missionaries was St John of Zedan, and the names of the others were: Abidus, Antony, David, Zeno, Thaddeus, Jesse, Isderius, Joseph, Michael, Pyrrus, Stephen and Shio. With apostolic zeal, they all strengthened the Christian faith in Georgia, founded many monasteries and left many disciples to follow them. Thus they became worthy of glory in heaven and power on earth." (Prologue)

Today is Wednesday, April 24th, 2024, the feast of St. Fidelis of Sigmaringen, a martyr, a Third class feast, with the liturgical color of red. In this episode: the meditation “St. Thomas is Converted and Confesses the Faith” a preview of today's sermon: The Importance of Holy Fathers, And a quote from Archbishop LefebvreThe email version of this Devotional is a perfect companion! Subscribe to Daily DevotionalSubscribe to Podcast to receive this and all our audio episodes: https://sspx-podcast.captivate.fm/listenSupport the SSPX Podcast with 1-time or Monthly Donation >>Subscribe to the SSPX YouTube channel here >>SSPX News Website: https://fsspx.news/enVisit the US District website: https://sspx.org/en What is the SSPX Podcast?The SSPX Podcast is produced by Angelus Press, which has as its mission the fortification of traditional Catholics so that they can defend the Faith, and reaching out to those who have not yet found Tradition. What is the SSPX?The main goal of the Society of Saint Pius X is to preserve the Catholic Faith in its fullness and purity, to teach its truths, and to diffuse its virtues, especially through the Roman Catholic priesthood.Authentic spiritual life, the sacraments, and the traditional liturgy are its primary means of bringing this life of grace to souls.Although the traditional Latin Mass is the most visible and public expression of the work of the Society, we are committed to defending Catholic Tradition in its entirety: all of Catholic doctrine and morals as the Church has always defended them. What people need is the Catholic Faith, without compromise, with all the truth and beauty which accompanies it.https://sspx.org