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2 episodes with holy mysteries
2 episodes with holy mysteries
2 episodes with holy mysteries
On today's Bible Answer Man broadcast (03/03/25), Hank discusses Clean Monday, a day in which we are to leave behind our sinful attitudes and is the start of the journey towards Pascha (Easter) in the Eastern Church. For those who are able and willing, it is encouraged by the Church to keep a strict 3-day fast until we partake of the Holy Eucharist on Clean Wednesday. During these three days of fasting, we are enabled to see our weaknesses and our spiritual poverty more clearly. Physically, we recognize that the spirit may be willing, but our flesh is weak. And when we partake of the Holy Mysteries after three days of fasting, we gain a deep appreciation for the Lord's presence within the Mysteries. Preparations for Clean Monday started yesterday with the reading of our Lord's words in the Sermon on the Mount: “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins. When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you” (Matthew 6:14-18 NIV). In this manner, we celebrate the fact that “The springtime of the Fast has dawned, the flower of repentance has begun to open…”
We have continued to make our way through the final few hypotheses about fasting and eating in general. What is gradually coming to light is that our relationship with Christ and our identity in Him is to form and fashion every aspect of our lives. This includes what we might consider the most mundane aspects of our life or what we take for granted, such as eating and common meals. What becomes perfectly clear in this hypothesis, however, is that there is a specific decorum that emerged in the practice of the fathers. The way that they looked at food and the way that they ate their common meals was all shaped by their greater commitment to the life of prayer and silence. The ascetical life shaped their actions and supported their pursuit of the ultimate goal. Thus eating, the quality of the food, the mannerisms at table and amount of food that other monks ate and the general behavior during meals all became important matters and subject to proper formation. The ideal was not to form a Christian gentleman, but rather to form a heart that was watchful at all times of the day and that was very much aware of the power of our most basic appetites. We see restraint being taught; that is, slowing oneself down at meals and not being driven by the pressure of hunger or the allure of delicious food. It is Christ the Bread of Life that one is always seeking and so the way that we approach our meals should be a reflection of how we approach the Lord in the Holy Mysteries. Our mindset, our sense of gratitude, the solemnity of our attitudes and behaviors are all reflection of our understanding of the connection with the Paschal Mystery. When we think of our own formation we must have this broad scope so that we do not treat our ascetic practices as ends in themselves. All that we do must be offered to God or it is wasted. --- Text of chat during the group: 00:17:20 Bob Cihak, AZ: P. 165, #A 00:44:06 Una: LOL about the comment about men eating. And then they throw their silverware in the trash? Obviously, I've never been in a men's monastery. But how can we who are living in the world apply these standards to everyday dinners with family? 00:46:49 Una: I'm thinking of Thanksgiving Dinner where people gobble gobble gobble and aren't focused on God at all. Last year I had a hard time getting them to listen to the Prayer of St. Francis before the meal. Very secular family. How I personally may maintain my recollection yet still be social 00:47:50 Una: I find I can "go out" of myself so easily and get lost in socializing and talking (I'm an extravert) and then have difficulty becoming recollected again 01:03:42 Una: Is it true that the early Irish monasticism came from Egypt? 01:10:13 Una: There's a new book on this subject: Monastery and High Cross: The Forgotten Eastern Roots of Irish Christianity 01:10:20 Una: by Connie Marshner 01:10:34 Una: Sophia Institute Press 01:11:49 Steve: Good story 01:11:59 Una: Connie Marshner is a Melkite Green Catholic in Virginia 01:21:26 ANDREW ADAMS: Thank you, Father! 01:21:48 Troy Amaro: Thank you Father. 01:22:30 Rebecca Thérèse: Thank you, sorry I was so late, our clocks went back an hour yesterday and I forgot about the time difference 01:24:18 ANDREW ADAMS: Where does one find the substack? I'm not knowledgeable on the whole social media scene. 01:25:19 Adam Paige: Where does one find the substack? I'm not knowledgeable on the whole social media scene. https://substack.com/@frcharbelabernethy 01:25:44 ANDREW ADAMS: Replying to "Where does one find ..." Thank you! 01:27:47 Bob Cihak, AZ: .. or https://frcharbelabernethy.substack.com/ 01:28:16 Paul G.: Replying to ".. or https://frchar…" +1 01:29:21 Maureen Cunningham: Thank you 01:32:17 Maureen Cunningham: Wow
We welcome two returning champions to Spirit Matters. James Finley is a clinical psychologist, a spiritual director and a faculty member at the Center for Action and Contemplation. Early in his life he was a monk in a Trappist monastery and a novice under the well-known mystic Thomas Merton. He is a recognized authority on contemplative Christianity and mysticism whose books include Merton's Palace of Nowhere, The Contemplative Heart, Christian Meditation, and The Healing Path. Mirabai Starr is an award-winning author of creative non-fiction and contemporary translations of sacred literature. She teaches and speaks in various venues on contemplative practice, mysticism, and inter-spiritual dialog. Her earlier books taught readers about the great Christian mystics (John of the Cross, Julian of Norwich, Teresa of Avila). Her more recent books include Wild Mercy: Living the Fierce and Tender Wisdom of the Women Mystics, Caravan of No Despair: A Memoir of Loss and Transformation, and her latest, Ordinary Mysticism: Your Life as Sacred Ground. They are on the show together because they are teaching a workshop together this fall (November, 2024) under the auspices of Gladdening Light, in which they will draw upon the teachings of Christian and Non-Christian mystical traditions to offer "practical guidelines in the gentle art of contemplative practice." James Finley Gladdening Light.org Find our more about Philip Goldberg Author, Speaker, Spiritual Counselor, Writing Coach Learn more about your ad choices. Visit megaphone.fm/adchoices
St. Theophan's answer to arguably the most fundamental question for each man: How can I save my soul? "What does one say to the person who asks: 'How can I save my soul?' This: Repent, and being strengthened by the power of grace in the Holy Mysteries, walk in the path of God's commandments, under the direction which the Holy Church gives you through its God-given priesthood. All of this must be done in a spirit of sincere faith which has no reservations." -St. Theophan the Recluse -READ the text of this recording: http://orthodoxinfo.com/praxis/soul_save.aspx#:~:text=Theophan%20the%20Recluse,through%20its%20God%2Dgiven%20priesthood. -LISTEN to "What is an Anathema?" by St. Theophan the Recluse:https://youtu.be/N7LEV_WqRw0-LISTEN to "On Truth & Love" by St. Theophan the Recluse:https://youtu.be/rIOg5LTU-p4 -BUY “The Path to Salvation” by St. Theophan the Recluse: https://stpaisiusgiftshop.com/books/monastery-publications/the-path-to-salvation/ -BUY “Thoughts for Each Day of the Year” by St. Theophan the Recluse: http://www.sainthermanmonastery.com/mobile/Product.aspx?ProductCode=tedy _______ Orthodox Wisdom is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ!
Homily, 06.09.2024 - Sixth Sunday of Pascha: Sunday of the Blind Man; the Acts of the Apostles. (16:16-34); the Holy Gospel according to St. John. (9:1-38) You can also learn more about Orthodox Christianity by searching for “The Orthodox Faith: Catechism with Fr. Jeremiah Vollman” on podcast platforms (e.g. https://podcasters.spotify.com/pod/show/the-faith-catechism)
The Church worldwide loves St. John of Kronstadt… but do we love him for plainly speaking the truth? I can only imagine if parish priests today gave a homily like this. Most would get a lot of complaints from their parishioners, maybe even yelled at during coffee hour, and the bishops might hear of it, too. God grant us humility to accept the bitter medicine meant to heal our souls! -READ the text here: http://orthodoxinfo.com/praxis/sjok_pascha.aspx -FIND an Orthodox parish and monastery near you: https://orthodoxyinamerica.org/ ______ St. John teaches: The Great Fast was a defeat of, was death for, the devil; because he fled from many souls and died to them, as it were, after their sincere repentance and communion of the Holy Mysteries; but on the feast of Pascha he rose again in not a few souls. How did he arise? Through gluttony, drunkenness, outrage and other vices that drunkenness gives rise to, and to which many Christians gave themselves over. It is thus that Christians love Christ; it is thus that they celebrate the greatest holiday of the year! What benefit is there in such people calling themselves Christians? ______ Orthodox Wisdom is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://podcasters.spotify.com/pod/show/orthodox-wisdom/message
Archbishop Theophan of Poltava (+1940) whom we commemorate today (February 6/19) was a spiritual son of St. Theophan the Recluse, spiritual father of Archbishop Averky of Jordanville, and confessor for the Russian Royal Family before their martyric deaths in 1918. In these letters we are given general advice on fighting the passions, prayer, and answers to various specific questions many people have today. 0:11 Letter 23: Fighting the Passions 1:32 Letter 24: The Inner Struggle With Vain Thoughts and the Meaning of Humility 3:52 Letter 27: Exhaustion During Prayer and the Concept of Penance 5:28 Letter 8: Bishop Ignatius Brianchaninov's Essays and the Proper Attitude Toward the Temptations Which Befall Us 8:00 Letter 21: Fighting the Passions and Dispassion 10:02 Letter 22: Preserving Inner Contemplation and Remembrance of God 11:25 Letter 26: Self-Reliance vs. Social Life; Fasting and Prayer 12:35 Letter 31: How Often Should One Receive Communion of the Holy Mysteries of Christ? 13:59 Letter 36: How to Prevent Sorrows From Disturbing One's Peace of Mind and Confession 14:57 Letter 54: The Proper Way to Conduct Spiritual Warfare These letters come from the book: “Selected Letters of Archbishop Theophan of Poltava” -BUY books from St. Theophan and Archbishop Averky here: https://churchsupplies.jordanville.org/ -FIND an Orthodox parish and monastery near you: https://orthodoxyinamerica.org/ ______ Archbishop Theophan writes: Until a man achieves dispassion he abides in the passions. The passions are, however, strongly manifest only in some people, in others they are inactive. But inactivity of the passions is not dispassion. In this case the passions are merely latent. When a man enters into battle with them, they assert their existence. "Many are the Saints," said St. Symeon the New Theologian, "but few are the dispassionate (those of perfect dispassion), and there is a great difference between the two" (Homily 84, para. 1; v. 2, p. 398). -Letter 21 When we forget about God, passions and evil thoughts arise. -Letter 22 One must compel oneself to remember God. -Letter 22 Until we reach the harbor of dispassion we must fight the passions and vain thoughts. There will be both victories and defeats, but we must conduct this battle until the end of our life. The battle will be successful only if it is conducted properly, and it will be conducted properly only if we depend not on our own might to conquer our passions and vain thoughts, but on God's might. In order to accomplish this we must constantly call upon God to help us by incessant appeal in God's name. -Letter 23 Penance is not, in the legal sense of the word, a punishment for a crime, but rather a spiritual remedy, the aim of which is to rid the person who uses it of a certain spiritual infirmity. The number of prostrations depends on the nature of the transgression or sin. -Letter 27 ______ Orthodox Wisdom is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://podcasters.spotify.com/pod/show/orthodox-wisdom/message
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The central act of faithfulness of the Christian life is Holy Communion, eating and drinking the Holy Eucharist. What are its Biblical roots? Is it derived from the Jewish Seder? Was the Reformation right about the Eucharist not being a sacrifice? And just how is bread and wine Christ's Body and Blood? Fr. Stephen De Young and Fr. Andrew Stephen Damick continue their series on the Holy Mysteries by taking a close look at the greatest of all the sacraments.
The central act of faithfulness of the Christian life is Holy Communion, eating and drinking the Holy Eucharist. What are its Biblical roots? Is it derived from the Jewish Seder? Was the Reformation right about the Eucharist not being a sacrifice? And just how is bread and wine Christ's Body and Blood? Fr. Stephen De Young and Fr. Andrew Stephen Damick continue their series on the Holy Mysteries by taking a close look at the greatest of all the sacraments.
The central act of faithfulness of the Christian life is Holy Communion, eating and drinking the Holy Eucharist. What are its Biblical roots? Is it derived from the Jewish Seder? Was the Reformation right about the Eucharist not being a sacrifice? And just how is bread and wine Christ's Body and Blood? Fr. Stephen De Young and Fr. Andrew Stephen Damick continue their series on the Holy Mysteries by taking a close look at the greatest of all the sacraments.
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www.cafeteriacatholicscomehome.comhttps://instituteofcatholicculture.org/search?terms=scripture
The fourth of twenty-two sermons specifically on the subject of the Divine Liturgy, preached by New Martyr St. Seraphim (Zvezdinski). Learn more about yet another inspiring martyr under the Soviet antichrists here: https://orthochristian.com/7426.html “At this time in Antioch, it happened that persecutors seized the priest Lucian together with his flock. He was condemned (and while in prison) his flock said with sorrow to St. Lucian, “Our dear Father, how will we partake of the Holy Mysteries?” Lucian lay motionless on a hard board, his legs were shackled so that he could not stand up. “Do you have bread and wine?” He asked. “Yes, some kind people have brought some,” they answered. “Only, how will you serve the Liturgy, for we have no altar?” “Bring here the bread and wine and place them on my chest, let it be a living altar for the Most-Pure Mysteries of the Lord,” proclaimed the imprisoned priest. And so they brought the bread and wine and St. Lucian served the Divine Liturgy on his own chest. He together with all the assembled Christians partook of the Holy Mysteries.” “The Liturgy is the diamond, that priceless gift from Christ. The Liturgy is the river, strengthening and refreshing, flowing from the side of Christ. The Liturgy is the golden bridge on which only it is possible to come to eternal life.” This was recently translated into English by Fr. Zechariah Lynch, rector of Archangel Michael Orthodox Church (OCA) in Pueblo, CO. If you have not already done so, follow Fr. Zechariah's excellent blog at https://inklesspen.blog Text: https://inklesspen.blog/2021/09/19/th... Orthodox Wisdom is now on your favorite podcast platform! Go to the “About” tab at the top of the this channel to find links to: -Apple Podcasts -Spotify -Stitcher -and more… This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message
"In the wilderness of David-Garejeli in Georgia there were twelve monasteries, in which monks had lived the ascetic life for centuries. In 1615, Shah Abbas I invaded Georgia, laid it waste and slew innumerable Christians. One day, while out hunting at dawn on Easter Day intself, he saw the light of many candles shining in the hills. This was the monks of all twelve monasteries in procession all round the Church of the Resurrection, walking with candles in their hands. When the Shah discovered that it was monks, he asked in disbelief: 'Isn't the whole of Georgia put to the sword by now?', and ordered his generals to go and slaughter the monks at once. An angel of God appeared to Abbot Arsenius, and revealed their imminent death to him, and Arsenius informed the brethren. They then all received Communion in the Holy Mysteries and prepared for death. Then the attackers arrived, hacked the abbot to pieces when he came out ahead of the others, and then killed all the rest. They all suffered with honour and were crowned with unfading wreaths in 1615. Thus ended the history of these famous monasteries, which had been like a flame of spiritual enlightenment in Georgia for more than 1,000 years. There remain just two today: St David and St John the Baptist. The King of Georgia, Archil, gathered the remains of all the martyrs and buried them. Their relics are to this day full of myrrh for the healing of those in sickness." (Prologue)
"In the wilderness of David-Garejeli in Georgia there were twelve monasteries, in which monks had lived the ascetic life for centuries. In 1615, Shah Abbas I invaded Georgia, laid it waste and slew innumerable Christians. One day, while out hunting at dawn on Easter Day intself, he saw the light of many candles shining in the hills. This was the monks of all twelve monasteries in procession all round the Church of the Resurrection, walking with candles in their hands. When the Shah discovered that it was monks, he asked in disbelief: 'Isn't the whole of Georgia put to the sword by now?', and ordered his generals to go and slaughter the monks at once. An angel of God appeared to Abbot Arsenius, and revealed their imminent death to him, and Arsenius informed the brethren. They then all received Communion in the Holy Mysteries and prepared for death. Then the attackers arrived, hacked the abbot to pieces when he came out ahead of the others, and then killed all the rest. They all suffered with honour and were crowned with unfading wreaths in 1615. Thus ended the history of these famous monasteries, which had been like a flame of spiritual enlightenment in Georgia for more than 1,000 years. There remain just two today: St David and St John the Baptist. The King of Georgia, Archil, gathered the remains of all the martyrs and buried them. Their relics are to this day full of myrrh for the healing of those in sickness." (Prologue)
On today's Bible Answer Man broadcast (03/07/22), Hank discusses Clean Monday, a day in which we are to leave behind our sinful attitudes and is the start of the journey towards Pascha (Easter) in the Eastern Church. For those who are able and willing, it is encouraged by the Church to keep a strict 3-day fast until we partake of the Holy Eucharist on Clean Wednesday. During these three days of fasting, we are enabled to see our weaknesses and our spiritual poverty more clearly. Physically we recognize that the spirit may be willing, but our flesh is weak. And when we partake of the Holy Mysteries after three days of fasting, we gain a deep appreciation for the Lord's presence within the Mysteries. Preparations for Clean Monday started yesterday with the reading of our Lord's words in the Sermon on the Mount: “For if you forgive other people when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins. When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you” (Matthew 6:14-18 NIV). In this manner, we celebrate the fact that “The springtime of the Fast has dawned, the flower of repentance has begun to open…”
Episode 79 | Father Matthew is the Parish Priest at Holy Apostles Orthodox Mission, Chilliwack, B.C. He helps people to unite themselves to God through life in the Body of Christ, participation in the Holy Mysteries, and through encountering Jesus Christ - in the Scriptures and in all of life. He is also the Regional Director, BC & Yukon, Canadian Bible Society - He helps people in B.C. in Yukon to hear God speak through the Bible. Show Notes: Holy Apostles Chillawack Instagram - @fathermatthewfrancis Canadian Bible Society Mark Sayers Audio Download Get Connected! Blog & Episode write-up Website Join our Mailing List! Subscribe on YouTube Follow on Instagram Share a Canadian Church Story
The Great Fast is upon us. Let us attend! “You see, God gave us these holy days so that by diligence in abstinence, in the spirit of humility and repentance, a man may be cleansed of the sins of the whole year and the soul relieved of its burden. Purified, he goes forward to the holy day of the Resurrection, and being made a new man through the change of heart induced by the fast, he can take his part in the Holy Mysteries and remain in spiritual joy and happiness, feasting with God the whole fifty days.” “Everyone who wants to purify himself of the sins of the whole year during these days must first of all restrain himself from the pleasure of eating. For the pleasure of eating, as the Fathers say, caused all men's evil. Likewise he must take care not to break the fast without great necessity or to look for pleasurable things to eat, or weigh himself down by eating and drinking until he is full.” “So also let our eyes keep fast. No looking for trivialities, no letting the eyes wander freely, no impudent lying in wait for people to talk to. The same with the hands and feet, to prevent them from doing anything evil. Fasting in this way, as Saint Basil says, is an acceptable fast and, leaving behind all the evil to which our senses are inclined, we may come to the holy day of the Resurrection, renewed and clean and worthy to share in the Holy Mysteries, as we have already said.” Text: https://www.johnsanidopoulos.com/2011... This channel is dedicated to sharing the writings and lives of the Saints of the Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message
We're back with another episode on the Mystery of Crowning, with special guest Fr. Joel Barstad.References:Mystery of Crowning: Part 1Mystery of Crowning: Part 2Behold the BridegroomFollow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Join our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryEmail us! whatgodisnotpodcast@gmail.comSupport the show (https://www.patreon.com/whatgodisnot)
This week we continue our discussion on the Mystery of Crowning with Fr. Joel Barstad. We talk about the Gospel (John 2: 1 ‑11) and Epistle (Ephesians 5: 5:20‑33) which are read at the Mystery of Crowning.References:Mystery of Crowning: Part 1The Power and the Glory by Graham GreeneFollow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Support us on PatreonJoin our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryEmail us! whatgodisnotpodcast@gmail.comSupport the show (https://www.patreon.com/whatgodisnot)
Wow! What a wonderful and spirited discussion tonight! We certainly approached some topics - both personal and cultural - that were weighty and deserving of extra time and attention. Thank you all for you great questions and comments as always! Synopsis: Tonight we continued with Letter 69 on depression and fear. Theophan‘s focus, however, shifts to speaking about things that could possibly draw Anastasia away from the fullness of the faith, make her question her practice of the faith, or the path that she has been set upon. An old friendship had been broken off. Yet Theophan would not have her try to preserve the relationship at the cost of something greater. Certain relationships falter over time or become toxic. Anastasia should simply be at peace and act charitably towards this past friend, but not seek to immerse herself once again in a relationship that could not bear good fruit. Likewise, Theophan then began to express his concerns about someone who saw himself as an apostle; one who was evangelical in spirit and who had inserted himself into the Russian culture proclaiming a gospel and a faith of his own; creating something that was disconnected from the lived reality of the Church. For similar reasons, then, Theophan would have her avoid this man at all costs. She had the fullness of the faith as well as the participation in the Holy Mysteries. She should not substitute this for the particular charisms of a single man. Throughout the centuries the church has been attacked by various heresies and she must see her personal spiritual struggle in light of that broader context. --- 00:07:29 FrDavid Abernethy, CO: Starting on page 270 with “That you broke off” 00:11:29 Lyle: Hope everyone had a good week. I'll be right back. A stray dog showed up. 00:54:28 Eric Williams: Regarding Christians of separated and deficient sects, perhaps these lines from St John's gospel apply: “And I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd.” 01:03:13 Ann Grimak: I am very agree Father 01:15:24 Wayne Mackenzie: gotta go 01:17:46 Ann Grimak: Love is not emotional,love is very deep 01:20:20 renwitter: Also, just want to put out there, for anyone who has not heard of him or read him: If there is interest in reading something that witnesses to, as Father says, a great integration of life in the spirit, as understood in recent times, and faithfulness to the Church, check out Raniero Cantalamessa. He is quite extraordinary, and has been the Preacher to the Papal Household chosen personally by Saint John Paul II, Benedict XVI and Pope Francis. My favorites of his are St. Francis and the Cross, Virginity (not really about virginity, per se, but rather the celibate vocations), and, most relevant to this discussion, Sober Intoxication of the Spirit. 01:21:50 Lyle: Thanks, Ren. 01:23:06 Rachel: Wonderful class! Thank you, God bless everyone.
The Greatness of the Holy Rosary: A Gift From Heaven The very essence of the Holy Rosary are the Our Father, Hail Mary and meditation on the Holy Mysteries. Everything else is non-essential (optional). It is important that we recognize this statement! These three elements are the core of the Rosary. It is important to understand this; because often Christians add details that sometimes knock us off what are the core fundamentals. If you want to understand the greatness of the Holy Rosary and the Feast of Our Lady of the Holy Rosary, we must understand this. The greatness of the Rosary is not found within the miracles obtained when praying it! The greatness of the Rosary is not what we may decide to add to it (additional prayers). Not that these additions are useless. The essential greatness of the Rosary is found within the essential elements that make up the Rosary. Our Father, Hail Mary and the Mysteries of Jesus Christ. Why are the essentials important? Because of where the essentials come from! The Rosary is a Heaven sent and Heaven given prayer! The Rosary is Heaven sent, but not because Our Lady appeared to St. Dominic and taught him the Rosary. No, that is not why it is so great! The Rosary is Heaven sent and Heaven given, because that is where the Our Father and Hail Mary prayers come from. These prayers are a gift from Heaven! Learn more about the power of the Holy Rosary and the feast day celebrated this day in October. Hear about the secret and power of the Holy Rosary!
We're back with special guest, Fr. Joel Barstad, this time talking about the Mystery of Crowning. This is part one of at least two, as we barely got into the mystery of crowning in this episode! We reflect on marriage and some of the day to day interactions between a husband and wife.References:National Catholic Register article on the Rite of Betrothal in the Latin RiteEpisodes on Patris Corder: A Father's Heart Part One and Part TwoIf you missed Mother Natalia's Life Profession you can watch the recording up on the monastery's Facebook page.Registration for the Bridegroom's Banquet is open!Follow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Join our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryEmail us! whatgodisnotpodcast@gmail.com
Le cercle d'échange suite à la conférence sur le thème "Conscience symbolique" avec Pablo Beneito, du 19 septembre 2021. La conscience symbolique : une clé pour l'interprétation de la voie spirituelle. Inspirée par la pensée d'Ibn Arabi, cette présentation propose une réflexion sur la nature du symbole, à partir d'une vision inclusive que nous appellerons « conscience symbolique », laquelle intègre les divers modes de signification, les différents langages, manifestations et perceptions de la réalité. Le parcours expérientiel de la transposition symbolique (safar al-iʿtibār) sera abordé sous l'angle de la transjectivité, de la transitivité des symboles et de la Poésie comme origine de toute articulation et art de la contemplation. Pablo Beneito est actuellement professeur au Département de traduction et d'interprétariat de la Faculté des lettres de l'Université de Murcie. Il a édité et traduit plusieurs ouvrages d'Ibn ‘Arabî en espagnol, anglais, et français. Parmi ses ouvrages : Contemplation of the Holy Mysteries, Anqa Publishing, 2008, et Secrets des noms de Dieu, al-Bouraq, 2010. Il est le rédacteur en chef d'El Azufre Rojo ; revue dédiée aux études sur Ibn ‘Arabî en langue espagnole, parue pour la première fois en 2014. Il est membre fondateur et président de Muhyiddin Ibn Arabi Society-Latina (MIAS- Latina), créée en 2011. Muhyî al-Dîn Ibn ‘Arabî (1165-1240) est le « grand Maître » (al-Shaykh al-akbar) de la spiritualité et de l'ésotérisme islamiques. Depuis son Andalousie natale jusqu'à Damas, dernière étape de sa pérégrination en ce monde, il a parcouru toutes les stations de la Voie soufie. Désigné comme le « Sceau muhammadien de la sainteté » – le Sceau universel étant, selon l'islam, Jésus – il était dès lors investi pour laisser une œuvre écrite aussi dense qu'abondante. Vous pouvez retrouver un dossier spécial « Muhyî al-Dîn Ibn ‘Arabî (1165-1240) » sur notre site : https://consciencesoufie.com/muhyi-al-din-ibn-arabi/ Pour plus d'informations visitez notre site: https://consciencesoufie.com/
Le cercle d'échange suite à la conférence sur le thème "Conscience symbolique" avec Pablo Beneito, du 19 septembre 2021. La conscience symbolique : une clé pour l'interprétation de la voie spirituelle. Inspirée par la pensée d'Ibn Arabi, cette présentation propose une réflexion sur la nature du symbole, à partir d'une vision inclusive que nous appellerons « conscience symbolique », laquelle intègre les divers modes de signification, les différents langages, manifestations et perceptions de la réalité. Le parcours expérientiel de la transposition symbolique (safar al-iʿtibār) sera abordé sous l'angle de la transjectivité, de la transitivité des symboles et de la Poésie comme origine de toute articulation et art de la contemplation. Pablo Beneito est actuellement professeur au Département de traduction et d'interprétariat de la Faculté des lettres de l'Université de Murcie. Il a édité et traduit plusieurs ouvrages d'Ibn ‘Arabî en espagnol, anglais, et français. Parmi ses ouvrages : Contemplation of the Holy Mysteries, Anqa Publishing, 2008, et Secrets des noms de Dieu, al-Bouraq, 2010. Il est le rédacteur en chef d'El Azufre Rojo ; revue dédiée aux études sur Ibn ‘Arabî en langue espagnole, parue pour la première fois en 2014. Il est membre fondateur et président de Muhyiddin Ibn Arabi Society-Latina (MIAS- Latina), créée en 2011. Muhyî al-Dîn Ibn ‘Arabî (1165-1240) est le « grand Maître » (al-Shaykh al-akbar) de la spiritualité et de l'ésotérisme islamiques. Depuis son Andalousie natale jusqu'à Damas, dernière étape de sa pérégrination en ce monde, il a parcouru toutes les stations de la Voie soufie. Désigné comme le « Sceau muhammadien de la sainteté » – le Sceau universel étant, selon l'islam, Jésus – il était dès lors investi pour laisser une œuvre écrite aussi dense qu'abondante. Vous pouvez retrouver un dossier spécial « Muhyî al-Dîn Ibn ‘Arabî (1165-1240) » sur notre site : https://consciencesoufie.com/muhyi-al-din-ibn-arabi/ Pour plus d'informations visitez notre site: https://consciencesoufie.com/
Le cercle d'échange suite à la conférence sur le thème "Conscience symbolique" avec Pablo Beneito, du 19 septembre 2021. La conscience symbolique : une clé pour l'interprétation de la voie spirituelle. Inspirée par la pensée d'Ibn Arabi, cette présentation propose une réflexion sur la nature du symbole, à partir d'une vision inclusive que nous appellerons « conscience symbolique », laquelle intègre les divers modes de signification, les différents langages, manifestations et perceptions de la réalité. Le parcours expérientiel de la transposition symbolique (safar al-iʿtibār) sera abordé sous l'angle de la transjectivité, de la transitivité des symboles et de la Poésie comme origine de toute articulation et art de la contemplation. Pablo Beneito est actuellement professeur au Département de traduction et d'interprétariat de la Faculté des lettres de l'Université de Murcie. Il a édité et traduit plusieurs ouvrages d'Ibn ‘Arabî en espagnol, anglais, et français. Parmi ses ouvrages : Contemplation of the Holy Mysteries, Anqa Publishing, 2008, et Secrets des noms de Dieu, al-Bouraq, 2010. Il est le rédacteur en chef d'El Azufre Rojo ; revue dédiée aux études sur Ibn ‘Arabî en langue espagnole, parue pour la première fois en 2014. Il est membre fondateur et président de Muhyiddin Ibn Arabi Society-Latina (MIAS- Latina), créée en 2011. Muhyî al-Dîn Ibn ‘Arabî (1165-1240) est le « grand Maître » (al-Shaykh al-akbar) de la spiritualité et de l'ésotérisme islamiques. Depuis son Andalousie natale jusqu'à Damas, dernière étape de sa pérégrination en ce monde, il a parcouru toutes les stations de la Voie soufie. Désigné comme le « Sceau muhammadien de la sainteté » – le Sceau universel étant, selon l'islam, Jésus – il était dès lors investi pour laisser une œuvre écrite aussi dense qu'abondante. Vous pouvez retrouver un dossier spécial « Muhyî al-Dîn Ibn ‘Arabî (1165-1240) » sur notre site : https://consciencesoufie.com/muhyi-al-din-ibn-arabi/ Pour plus d'informations visitez notre site: https://consciencesoufie.com/
Le cercle d'échange suite à la conférence sur le thème "Conscience symbolique" avec Pablo Beneito, du 19 septembre 2021. La conscience symbolique : une clé pour l'interprétation de la voie spirituelle. Inspirée par la pensée d'Ibn Arabi, cette présentation propose une réflexion sur la nature du symbole, à partir d'une vision inclusive que nous appellerons « conscience symbolique », laquelle intègre les divers modes de signification, les différents langages, manifestations et perceptions de la réalité. Le parcours expérientiel de la transposition symbolique (safar al-iʿtibār) sera abordé sous l'angle de la transjectivité, de la transitivité des symboles et de la Poésie comme origine de toute articulation et art de la contemplation. Pablo Beneito est actuellement professeur au Département de traduction et d'interprétariat de la Faculté des lettres de l'Université de Murcie. Il a édité et traduit plusieurs ouvrages d'Ibn ‘Arabî en espagnol, anglais, et français. Parmi ses ouvrages : Contemplation of the Holy Mysteries, Anqa Publishing, 2008, et Secrets des noms de Dieu, al-Bouraq, 2010. Il est le rédacteur en chef d'El Azufre Rojo ; revue dédiée aux études sur Ibn ‘Arabî en langue espagnole, parue pour la première fois en 2014. Il est membre fondateur et président de Muhyiddin Ibn Arabi Society-Latina (MIAS- Latina), créée en 2011. Muhyî al-Dîn Ibn ‘Arabî (1165-1240) est le « grand Maître » (al-Shaykh al-akbar) de la spiritualité et de l'ésotérisme islamiques. Depuis son Andalousie natale jusqu'à Damas, dernière étape de sa pérégrination en ce monde, il a parcouru toutes les stations de la Voie soufie. Désigné comme le « Sceau muhammadien de la sainteté » – le Sceau universel étant, selon l'islam, Jésus – il était dès lors investi pour laisser une œuvre écrite aussi dense qu'abondante. Vous pouvez retrouver un dossier spécial « Muhyî al-Dîn Ibn ‘Arabî (1165-1240) » sur notre site : https://consciencesoufie.com/muhyi-al-din-ibn-arabi/ Pour plus d'informations visitez notre site: https://consciencesoufie.com/
Une conférence sur le thème "Conscience symbolique" avec Pablo Beneito, le 19 septembre 2021. La conscience symbolique : une clé pour l'interprétation de la voie spirituelle. Inspirée par la pensée d'Ibn Arabi, cette présentation propose une réflexion sur la nature du symbole, à partir d'une vision inclusive que nous appellerons « conscience symbolique », laquelle intègre les divers modes de signification, les différents langages, manifestations et perceptions de la réalité. Le parcours expérientiel de la transposition symbolique (safar al-iʿtibār) sera abordé sous l'angle de la transjectivité, de la transitivité des symboles et de la Poésie comme origine de toute articulation et art de la contemplation. Pablo Beneito est actuellement professeur au Département de traduction et d'interprétariat de la Faculté des lettres de l'Université de Murcie. Il a édité et traduit plusieurs ouvrages d'Ibn ‘Arabî en espagnol, anglais, et français. Parmi ses ouvrages : Contemplation of the Holy Mysteries, Anqa Publishing, 2008, et Secrets des noms de Dieu, al-Bouraq, 2010. Il est le rédacteur en chef d'El Azufre Rojo ; revue dédiée aux études sur Ibn ‘Arabî en langue espagnole, parue pour la première fois en 2014. Il est membre fondateur et président de Muhyiddin Ibn Arabi Society-Latina (MIAS- Latina), créée en 2011. Muhyî al-Dîn Ibn ‘Arabî (1165-1240) est le « grand Maître » (al-Shaykh al-akbar) de la spiritualité et de l'ésotérisme islamiques. Depuis son Andalousie natale jusqu'à Damas, dernière étape de sa pérégrination en ce monde, il a parcouru toutes les stations de la Voie soufie. Désigné comme le « Sceau muhammadien de la sainteté » – le Sceau universel étant, selon l'islam, Jésus – il était dès lors investi pour laisser une œuvre écrite aussi dense qu'abondante. Vous pouvez retrouver un dossier spécial « Muhyî al-Dîn Ibn ‘Arabî (1165-1240) » sur notre site : https://consciencesoufie.com/muhyi-al-din-ibn-arabi/ Pour plus d'informations visitez notre site: https://consciencesoufie.com/
This week we're talking about Byzantine Baptism, everything leading up to the chrismation. Fr. Michael reads through some of the prayers said during the Holy Mystery.Father Michael and Sister Natalia Out and AboutCatholic Stuff You Should Know recently reposted an episode where Fr. Michael talks about Byzantine Marriage. Check it out!Follow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Join our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryEmail us! whatgodisnotpodcast@gmail.com
A short recording meant to emphasize how vital receiving Holy Communion is for Orthodox Christians. St. Nicodemus, the great 18th century ascetic of the Holy Mountain, draws upon Scripture, the Fathers, and the Canons of the Church to persuade us that in order to have life in Christ, true life, we must receive the Eucharist, and often. Otherwise, we give openings to the devil and eventually may fall from the Church. Fr. Michael Pomazansky was a priest in Russia and the United States and professor at Holy Trinity Seminary in New York. In Orthodox Dogmatic Theology, he explains the “The Necessity and Saving Nature of Communion of the Holy Mysteries” by drawing on Christ's teaching in John 6 and adding emphasis and commentary. This book was used as a textbook at the Seminary and was first translated into English by Fr. Seraphim Rose.“Verily, Verily, I say unto you, except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you. Whoso eateth My Flesh, and drinketh My Blood, hath eternal life” (John 6:53-54).If you are listening to this and have not recently received the Precious Body and Blood of Christ, make a plan to go to Confession and then receive Holy Communion. This is medicine of immortality. This is our proper worship and saving grace of Christ.On Holy Communion, the Purifying Treasure by St. Nicodemus: http://orthodoxinfo.com/praxis/commun...To purchase Orthodox Dogmatic Theology: https://www.sainthermanmonastery.com/...This channel is dedicated to sharing the prayers, hymns, teachings, and service texts of the Eastern Orthodox Church. Glory to Jesus Christ! --- Send in a voice message: https://anchor.fm/orthodox-wisdom/message
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Although the Qurbana is not a chronological order of the events of Jesus Christ, it does in some way highlight His birth, the institution of the Eucharist, and close to the end of the service when the Priest presents the Holy Mysteries to the congregation, the second coming. The Priest, before turning around toward the congregation says, “From thy Altar, may there descend pardon for they servants of Son of God, who came for our redemption, and who will come again for our resurrection and for the renewal of our race.” Here, close to the end of Qurbana, people are left with a sense that Jesus is coming again. That is, Christ is coming back to judge the world and to bring his believers to His kingdom. It leaves us with a sense of hope that we will see Jesus and reign with him forever. It also gives us a sense of relief that this world is not the end of our existence; there is more, and what lies ahead is better than what is here in the present.
Episode 29: Part 3 of Holy Mysteries: Architecture and Liturgy with HG Mar Awraham Youkhanis Brasheet, the Assyrian Church of the East Podcast. The podcast is a platform for discussions regarding Christianity specific to the Church of the East's faith and teachings and other faith related topics.
Episode 28: Part 2 of Holy Mysteries: Hallowing of the Body and Blood with HG Mar Awa Royel Brasheet, the Assyrian Church of the East Podcast. The podcast is a platform for discussions regarding Christianity specific to the Church of the East's faith and teachings and other faith related topics.
Episode 27: Part 1 of Holy Mysteries: Hallowing of the Word with HG Mar Abris Youkhanan Brasheet, the Assyrian Church of the East Podcast. The podcast is a platform for discussions regarding Christianity specific to the Church of the East's faith and teachings and other faith related topics.
Our Bodies Fashioned as Icons of Holy Mysteries (Theology of the Body, pt 1)
Our Bodies Fashioned as Icons of Holy Mysteries
Our Bodies Fashioned as Icons of Holy Mysteries
*Image Credit: *"Marriage," Detail from a 14th century manuscript originating in Catalonia, Spain, available online from the British Library, Catalogue of Illuminated Manuscripts (http://www.bl.uk/catalogues/illuminatedmanuscripts/ILLUMIN.ASP?Size=mid&IllID=60803). (Public Domain) Music Credit: *Special Thank You to Paul Spring for allowing us to use his song "Itasca" from the album Borderline EP (2014)! Episode 7: Celibacy - Summary: In this episode we discussed the history of celibacy in the Church, from Jewish roots in 1st century Palestine up to the Second Lateran Council in the high middle ages. Celibacy in some form seems to exist in the apostolic and early church. So too did the ordination of married men. The debates are what the situation looked like: was celibacy required for all priests after ordination, even married ones? Did married priests separate from their wives, live Josephite marriage with them, or continue to have sexual relations with them? How did it come to the point that different parts of the Church developed different practices? The Dead Sea Scrolls and other ancient historians show that some members of the Jewish sect known as the Essenes practiced celibacy. The Levitical priesthood also abstained from sexual relations with their wives during their service in the temple. The New Testament must be understood in this context, where sexual continence and even a more monastic form of celibate life were already known. As we stated in the episode, we tried to carefully limit our theological discussion. But for your reference, here are some of the key Bible passages to be aware of: • 1 Samuel 221:4-5- David and his men eat the bread of the presence, having assured Ahimelek the priest that they have "kept themselves from women." • Luke 4:38-39 - Jesus heals Simon Peter's mother in law. This episode indicates Peter was married at some point, but it is unknown if he was a widower or still married. • Matthew 19:12 - "For there are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others--and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it." • Matthew 19:29 - "And everyone who has left houses or brothers or sisters or father or mother or wife or children or fields for my sake will receive a hundred times as much and will inherit eternal life." • Philippians 4:3 - Paul asks his "yoke mate," to help resolve a conflict between some Christian women named in the letter to the Philippians. Some see this as a reference to Paul's wife. • 1 Corinthians 7:8 - "Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I do. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion." • 1 Timothy 4:3 - Paul tells Timothy that prohibiting people from getting married is a sign of false teachers. • 1 Timothy 3:1-2 - Paul tells Timothy that overseers (bishops) should be, "husband of one wife." Some church fathers see this as a negative criteria; in other words, bishops must not be husband of more than one wife, since remarrying may have suggested a lack of sexual self-discipline in their culture. Celibacy in the early Church seems to have been connected with the Eucharistic celebration, not the ascetic ideals of monasticism which emerged a little later. This being the case, the practice may ultimately be traceable back to the Jewish roots of Christianity and is not as likely to be derived from sects that were against marriage or despised the body. Church fathers drew parallels between the Old Testament high priests, priests and Levites, and the bishops, presbyters, and deacons of the New Testament. That said, we have to largely infer the practice of the early church in the 2nd and 3rd centuries indirectly. Based on the statements of local councils in the 4th century, as Jesuit scholar Christian Cochini explains, it seems that the likely expected practice was for priests to separate from their wives or live chastely with them following ordination. This was not practiced consistently in reality, prompting numerous councils to reiterate the discipline expected for deacons, priests and bishops. In the West, local councils such as the Council of Elvira, held around 305 in what is now Granada, Spain unequivocally called for priests to abstain from sexual relations with their wives after ordination. It was followed by other local councils in Arles and Carthage (390). The first ecumenical council, the Council of Nicaea in 325, may have touched on the issue as well in its ambiguous third canon. Some excerpts from these councils read as follows: • Council of Elvira (circa 305), Canon 33: "It has seemed good absolutely to forbid the bishops, the priests, and the deadons, i.e. all the clerics in the service of the ministry, to have [sexual] relations with their wives and procreate children; should anyone do so, let him be excluded from the honor of the clergy." (Cochini, p. 159). • *Council of Nicaea (325), Canon 3 *"On the women who live with clerics": "The great Council has absolutely forbidden bishops, priests, and deacons - in other words, all the members of the clergy - to have with them a sister-companion with the exception of a mother, a sister, an aunt, or, lastly, only those persons who are beyond any suspicion." (Cochini, p. 185) • Council of Carthage (390): "Bishop Genethlius says: As was previously said, it is fitting that the holy bishops and priests of God as well as the Levites, i.e., those who are in the service of the divine sacraments, observe perfect continence, so that they may obtain in all simplicity what they are asking from God; what the apostles taught and what antiquity itself observed, let us also endeavor to keep. "The bishops declared unanimously: It pleases us all that bishop, priest, and deacon, guardians of purity, abstain from [conjugal intercourse] with their wives, so that those who serve at the altar may keep a perfect chastity."(Cochini, p. 5) • 2nd Council of Arles (442-506) Canon 2: "One cannot elevate to the priesthood a man bound by marriage unless he has first converted to continence." Canon 3: "If a cleric, starting for order of the diaconate, dates to take with him a woman to 'console himself,' let him be rejected from communion. An exception is to be made for his grandmother [mother], sister, niece, or a wife who has converted [to continence]. If she refuses to separate [from the cleric], the woman will also be punished in the same way." (compare with Canon 3 form Nicaea). (Cochini, p. 273). But what did the fathers of Nicaea mean? Were priests' wives included or excluded from the category of women allowed to still live with priests? One Byzantine historian said that a respected confessor named Paphnutius intervened to convince the council not to impose celibacy on married priests. Yet Norman Tanner, in his book The Councils of the Church, notes that some scholars believe the canon refers not to celibacy at all, but to the scandalous practice of some religious teachers living with their female disciples, as Paul of Samosata notoriously did (Tanner, 38). As centuries past and the middle ages dawned, amidst widespread upheaval, differences emerged between Eastern and Western practice. One attempt at reform and compromise in recognition of the status quo in some regards for the Eastern church occurred at the Qunisext Council, also called the Council in Trullo (held in 691). Today it remains foundational for Eastern canon law. The full text of Canon 13 from Trullo reads: • " *Canon 13: *"Since we know it to be handed down as a rule of the Roman Church that those who are deemed worthy to be advanced to the diaconate or presbyterate should promise no longer to cohabit with their wives, we, preserving the ancient rule and apostolic perfection and order, will that the lawful marriages of men who are in holy orders be from this time forward firm, by no means dissolving their union with their wives nor depriving them of their mutual intercourse at a convenient time. Wherefore, if anyone shall have been found worthy to be ordained subdeacon, or deacon, or presbyter, he is by no means to be prohibited from admittance to such a rank, even if he shall live with a lawful wife. Nor shall it be demanded of him at the time of his ordination that he promise to abstain from lawful intercourse with his wife: lest we should affect injuriously marriage constituted by God and blessed by his presence, as the Gospel says: "What God has joined together let no man put asunder;" and the Apostle says, "Marriage is honourable and the bed undefiled;" and again, "Are you bound to a wife? Seek not to be loosed." But we know, as they who assembled at Carthage (with a care for the honest life of the clergy) said, that subdeacons, who handle the Holy Mysteries, and deacons, and presbyters should abstain from their consorts according to their own course [of ministration]. So that what has been handed down through the Apostles and preserved by ancient custom, we too likewise maintain, knowing that there is a time for all things and especially for fasting and prayer. For it is meet that they who assist at the divine altar should be absolutely continent when they are handling holy things, in order that they may be able to obtain from God what they ask in sincerity. "If therefore anyone shall have dared, contrary to the Apostolic Canons, to deprive any of those who are in holy orders, presbyter, or deacon, or subdeacon of cohabitation and intercourse with his lawful wife, let him be deposed. In like manner also if any presbyter or deacon on pretence of piety has dismissed his wife, let him be excluded from communion; and if he persevere in this let him be deposed." Despite maintaining that celibacy even for married priests was the norm, various social and political factors combined with lack of priestly formation continued to cause this norm to not be followed consistently in the West either well into the middle ages. But whereas the Council in Trullo had allowed married priests to continue to have sex with their wives, the Gregorian Reformers and Second Lateran Council (1139) took the opposite approach. Desiring to enforce canon law and a vision of apostolic life, as well as crack down hard on the entanglement of the clergy in the secular feudal order, Lateran II forbade the ordination of married men, prohibited anyone from claiming a position in the church as their inheritance, and forbade the faithful to attend the masses of married priests. It is important to remember that these canons were part of a larger reform program which also targeted simony and lay investiture in an effort to fight corruption and scandal in the Church. Lateran II (1139): • Canon 6 - "We also decree that those who in the subdiaconate and higher orders have contracted marriage or have concubines, be deprived of their office and ecclesiastical benefice. For since they should be and be called the temple of God, the vessel of the Lord, the abode of the Holy Spirit, it is unbecoming that they indulge in marriage and in impurities." • Canon 16 - "It is beyond doubt that ecclesiastical honors are bestowed not in consideration of blood relationship but of merit, and the Church of God does not look for any successor with hereditary rights, but demands for its guidance and for the administration of its offices upright, wise, and religious persons. Wherefore, in virtue of our Apostolic authority we forbid that anyone appropriate or presume to demand on the plea of hereditary right churches, prebends, deaneries, chaplaincies, or any ecclesiastical offices. If anyone, prompted by dishonesty or animated by ambition, dare attempt this, he shall be duly punished and his demands disregarded." You can read about the Church's current teaching on clerical celibacy in paragraphs 1579 and 1580 of the Catechism of the Catholic Church. Sources and Further Reading: • The Councils of the Church by Norman Tanner (The Crossroad Publishing Company, 2016). • Renewing the Church: The Signifance of the Council in Trullo by Demetrios J. Constantelos (Holy Cross Orthodox Press, 2006) - An Orthodox perspective on the Council in Trullo. • The Apostolic Origins of Priestly Celibacy by Christian Cochini, S.J. , translated by Nelly Arans (Ignatius Press, 1990 - original French edition published 1981) - Foundational for the modern Catholic perspective on the history of celibacy. • Celibacy in the Early Church: The Beginnings of a Discipline of Obligatory Continence for Clerics the East and West by Stefan Heid, translated by Michael J. Miller (Ignatius Press, 2000 - original German edition published 1997). • A Short History of Byzantium by John Julius Norwich (Alfred A. Knopf, 1997) - Includes succinct sketch of the historical context of the Council in Trullo. • The Civilization of the Middle Ages by Norman F. Cantor (Harper Collins, 1993) - Includes general background on the Gregorian Reforms and society in the middle ages. • Medieval Christianity: A New History by Kevin Madigan (Yale University Press, 2015). • Jesus and the Dead Sea Scrolls: Revealing the Jewish Roots of Christianity by John Bergsma (Image, 2019). • The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity by Peter Brown (Columbia University Press, 1988). • From the Depths of Our Hearts: Priesthood, Celibacy, and the Crisis of the Catholic Church by Benedict XVI and Robert Cardinal Sarah, translated by Michael J. Miller (Ignatius Press, 2020) • _The History of the Church _by Eusebius, translated by G.A. Williamson, revised and edited by Andrew Louth (Penguin, 1989). • Medieval Sourcebook, Fordham University- Canons of Lateran II (https://sourcebooks.fordham.edu/basis/lateran2.asp) • New Advent (Online Catholic Encyclopedia) - Canons of the Council in Trullo (https://www.newadvent.org/fathers/3814.htm)
Homily, 05.24.2020 - Sunday Of The Blind Man; the Acts of the Apostles. (16:16-34); the Holy Gospel according to St. John. (9:1-38)
St Pope Mark, 49th Pope of Alexandria (EDITED / RECORDED)On the 22nd day of the Coptic month of Baramouda we celebrate the life of St Mark, the 49th Pope of Alexandria.Mark was from Alexandria, and he was an honorable and educated man. The pope of Alexandria at the time, Pope John, ordained him a deacon for he was an eloquent speaker. His voice was sweet and all those who heard him rejoiced in him. The Pope handed him the administration of the papal place, and he did nothing without his advice. When Pope John put on him the garb of monks in the monastery, one of the elder monks shouted saying: "This deacon whose name is Mark shall, rightly and fittingly sit upon the throne of his father Mark, the Evangelist."When Pope John departed, the bishops unanimously agreed to choose Mark as the next Patriarch. He fled to the desert, but they caught up with him, brought him back, and enthroned him Patriarch on the 2nd day of Amshir, in 799 A.D..He tended to the church’s needs, and restored those that were in a ruinous state. He returned many of the heretics back to the Orthodox faith, healed many of the sick, and cast out many with devils. Telling them: "What happened to you was because you dared to partake of the Holy Mysteries with irreverence, so keep yourselves henceforward from the evil words that come out of your mouth."In his days, the Muslim Arabs conquered the Greek Isles, captured many of their women and children, brought them to Alexandria, and started to sell them. The Pope gathered money from the believers, and was able to pay three thousand Dinars to save and free them. He wrote for them bills of manumission and set them free. He provided those who wished to return to their country with whatever they needed, and those who wished to stay, he gave them in marriage and protected them. He restored the church of the Redeemer in Alexandria. But evil and possessed men came and burned it down. So Mark restored it again.When the Lord willed to give him rest, he became sick. He prayed the Divine Liturgy, partook of the Holy Mysteries, bid the bishops that were there farewell and then departed in peace. He sat on the See for 20 years, 2 months and 21 days.Lessons from this storyI think if I was to give a title to Saint Mark, 49th Pope of Alexandria, I would call him the restorer. Not just for his unwavering persistence in rebuilding the church of the Redeemer, but early on we read that he restored many to the faith. Some who had become heretics, while also restoring many back to purity.Restoration of anything requires patience and a tedious attention to detail. Many of us today have seen TV shows where a person is restoring a car, a house or an artifact back to its original glory. That is truly a patience and careful person. Sure the show’s glam over the tediousness of the tasks, as they do not want to lose their audience, showing only certain highlights until it is fully restored. But returning anything to its original glory can not be captured in a 30 minute TV show.I had an occasion to visit the vatican on a rare house tour. One of the rooms was displaying certain arts that were in various stages of restore. Paintings, sculptures, trinkets, frescos, etc. I asked the curator what the duration was, and he mused, pointing to one of the paintings “Not in my lifetime will it be finished.”St Mark spent his life restoring souls, just as the Creator gave His life to restore us back to our original glory as well.PrayerOh Father helps us always appreciate the many gifts you give us each and every day. Help us also appreciate the sacrifice you made for us and guide us when the time comes that we too may help restore someone back to you. May the prayers of St Abba Mark the Restorer, 49th Pope of Alexandria be with us all, Amen.
St Thomas the ApostleOn the 26th day of the Coptic month of Pashons we celebrate the life of St. Thomas the apostle.The Holy and Glorious Apostle Thomas was born in the Galilean city of Pansada and was a fisherman. Hearing the good tidings of Jesus Christ, he left all and followed after Him. When the Lord wanted to go to raise Lazarus from the dead, Thomas said to the other disciples: "Let us also go that we may die with Him.” (John 11:16). And it was to Thomas the Lord Jesus clarified "I am the way, the truth, and the life. No one comes to the Father except through Me.” (John 14:6). And lastly, when the Lord Christ appeared to the disciples after the resurrection, it was Thomas that proved it was the resurrected Christ in the flesh. (John 20:24-28).After the outpouring of the Holy Spirit on the day of Pentecost in the Upper room in Zion, the apostles dispersed everywhere to preach the Gospel. Thomas went to India. He worked there as a slave to a friend of the Indian Prefect for the city of Melipur, whose name was Lukios. Thomas was brought before the Prefect who inquired about his profession. Thomas said: "I am a builder, a carpenter and a physician.” He preached in his master's palace, and Lukios' wife and all his household believed.The Prefect asked Thomas about his achievements, to which he replied, "The palaces that I built were the souls that have become the temples of the King of Glory; the carpentry that I did was the Gospel that removes the thorns of sin; and the medicines I practiced are the Holy Mysteries which heal the poison of the evil one.” Lukios became angry and tortured him, and bound him among four poles, cut off his skin and rubbed his wounds with salt and lime. The apostle Thomas endured the pains with humility and prayer. Lukios' wife saw him suffering, and she fell from the window and died. Lukios came to him and said: "If you raise my wife from the dead, I will believe in your God." Thomas went to the room where the dead body was, and said, "Arsonia, rise in the Name of the Lord Jesus Christ." She rose instantly and bowed to the apostle. When her husband saw that, he believed as did many more from the city. Thomas baptized them.Once the sea drove a huge tree to the shore that no one could lift it up. Thomas asked the Prefect for permission to lift it up and to use its wood in building a church. Lukios granted permission. Thomas made the sign of the cross, raising the huge tree, from which he later built a church, to which he ordained a bishop and priests in the name of Jesus Christ.Thomas left and went to a city called Kontaria, where he found an old man weeping bitterly because the prefect of that city had killed his six children. The apostle prayed over them, and the Lord raised them up. The idol priests were angry, and wanted to stone him. The first raised a stone to throw it at Thomas, and his hand was paralyzed. Thomas prayed over his hand, and he was healed instantly. All the idol priests believed in the Lord Christ. Then Thomas went to the city of Parkenas and other cities, where he preached in the Name of Jesus Christ. The prefect heard about him, and he put him in prison. When he found out that he was teaching the prisoners the way of God, he tortured him, and at last he cut off his head.According to Church Tradition, the holy Apostle Thomas founded Christian churches in Palestine, Mesopotamia, Parthia, Ethiopia and India. Lessons from this storyIn his homily on the Apostle Thomas (Homily 87) St John Chrysostom points out a very important aspect. In having Thomas verify that it was the resurrected Christ in the flesh, he solidifies in the minds of these uneducated fisherman, that the Christ resurrected in the flesh was one and the same with the Christ that walked on water, before the crucifixion. That neither were an apparition but real and tangible. Chrysostom uses the word “condescension”, which means “that which was so subtle and light as to enter in when the doors were shut (meaning death), was free from all density, (meaning nothing could chain Him or prevent His movement freely). Thomas irrefutably proves the flesh of the Crucified One, by touching the marks of the nails and inserting his finger in the still open wound where the spear went through. Thomas proclaimed he believed this could be nothing but the resurrected Christ in the flesh.Some icons depicting this event are inscribed “The Doubting Thomas.” This is incorrect. In Greek, the inscription reads, “The Touching of Thomas.” In Slavonic, it says, “The Belief of Thomas.” For when Saint Thomas touched the Life-giving side of the Lord, he no longer had any doubts.Chrysostom also says, “Thomas, being once weaker in faith than the other apostles, toiled through the grace of God more bravely, more zealously and tirelessly than them all, so that he went preaching over nearly all the earth, not fearing to proclaim the Word of God to savage nations.”PrayerOh Lord, help us to be carpenters, building church communities in Your Name. Help us to be healers by ministering Your words of Peace to a desperate world. Guide us. May the prayers and supplications of Saint Thomas the Apostle be with us all, amen.
St. Macarius the Great On the 25th day of the Coptic month of Baramhat we celebrate the life of St Macarius the Great.Macarius was born in the Egyptian city of Shabsheer-Menuf to good and righteous parents. His father's name was Abraham and his mother's name was Sarah and, like the Biblical references, they too had no son. In a vision at night Abraham saw the angel of the Lord and told him that God was about to give him a son, that his name will be known all over the earth, and he will have a multitude of spiritual sons. Shortly after, Macarius (which means "Blessed”) was born.He was obedient to his parents, and the grace of God was upon him from a young age. When he grew up his father forced him to get married against his will, so he pretended that he was sick for several days, avoiding his new wife. Then he asked his father if he might go to the wilderness to relax to help him recover from his illness faster. He went to the wilderness and prayed to the Lord Christ to direct him to do what is pleasing to the Lord. While he was in the wilderness he saw a vision. A Cherubim took his hands, ascended up to the top of a mountain, and showed him all the desert in all directions. The Cherub told him: "God has given this desert to you and your sons for an inheritance." When he returned from the wilderness he found that God had received his virgin wife. Shortly after, his parents also departed. Macarius gave all that he had inherited to the poor and needy. When the people of Shabsheer saw his chastity and purity, they took him to the bishop of Ashmoun who ordained him a priest for them. They built a place for him outside the city. They went to him to confess and to partake from the Holy Mysteries. They also appointed a servant to take care of his needs and to sell for him the work of his hands.When Satan saw Macarius grow in virtues, he brought on him a severe temptation. He inspired a girl that had defiled herself with a man to claim that Macarius was the defiler. Her family went to him, insulted and beat him severely, inflicting much pain. Macarius endured silently, saying to himself, "O Macarius now you have a wife and a child, and it is meet for you to work day and night for your own food and for that of your child and your wife." He worked continually at weaving mats and baskets, giving them to his servant to sell, then giving the money to the woman. When the day of her delivery drew near her labor was exceedingly difficult. She suffered for four days and did not deliver until she confessed her false accusation and named the man that defiled her.Her family wanted to beg for forgiveness, but Macarius, having heard of her confession, fled from them for fear of vanity.At that time he was 30 years old, and the angel of the Lord appeared to him and walked with him for two days until they came to Wadi El-Natroun and Macarius asked the angel: "Appoint for me O master a place to live in." The angel replied: "I have not marked out a place for you to live, lest you leave it in the future and transgress the commandment of God. Behold, all the wilderness is yours, so wheresoever you wish, live there."Macarius dwelt in the Inner Desert, in the place of the monastery of Sts. Maximus and Domadius which is known now by the monastery of El-Baramous. He went to visit St. Antonios, who said about Macarius, when he saw him, "This is an Israelite in whom there is no guile."St. Antonios put on him the Holy Eskeem, then Macarius returned to his place. When the number of monks increased around him he built a church for them. His fame was known all over the country and many kings and Emperors heard about the miracles that God performed through his hands. He healed the daughter of the king of Antioch that was possessed by an unclean spirit. The angel of the Lord appeared to him and took him to a place and told him to make this place his abode, for many people will come to him in that place. He built a cell for himself and a church.He thought one day that the world had no more righteous people, so a voice came to him from heaven saying: "In the city of Alexandria there are two women who fear God." He took his staff, his provisions, and went to Alexandria and asked around until he reached their house. When he entered, they welcomed him, washed his feet with warm water, and when he asked them about their life, one of them told him thus, "There is no kinship between us and when we married these two brothers we asked them to leave us to be nuns but they refused. So we committed ourselves to spend our life fasting and prayers till evening. Each of us had a son, when one of them cried, any one of us would carry and nurse him even if he was not her own son. We are in one living arrangement. The unity in opinion is our model, and our husbands work is shepherding sheep. We are poor and only have our daily bread and what is left over we give it to the poor and needy."When Macarius heard these words he cried saying: "Indeed God looks to the readiness of the heart and grants the grace of His Holy Spirit for all those who wish to worship him." He bade them farewell and left returning to the wilderness.On the day of his departure, he saw Sts. Antonios and Pachomius, with a company of saints, and he delivered up his soul. He was ninety-seven years old.Lessons from this storyWalking the thin road of salvation is very difficult. In Theophan the Recluse’s book “Unseen Warfare”, the writer warns of this danger. As you struggle to shake off the dirt of this world and begin to attain purity before the Lord, you begin to rise. Like a balloon rising ever more to the heavens. But take care, for at this state the slightest wind can change your course. A beautiful analogy on the struggles these saints go through.Here we have a humbled soul that even when falsely accused did not defend himself. Like Saint Marina the Ascetic, Saint Macarius took this charge against him without defense. Yet when the truth was revealed and someone was seeking forgiveness from this saint - he fled. But then later, he fell into judgement of the world, thinking there were no more righteous people in the world. And God showed him but one example of others who sacrifice themselves to God. Theophan the Recluse’s point is well taken, that if you aspire to achieve purity before the Lord, you can quickly fall victim to a single breeze of vanity.Consider this, the two women God directed the saint to visit are without names. They may never be listed in the Synxar or celebrated in a feast. But God knows them purposefully. As we read the life of one saint, know there are probably hundreds more that go unnoticed by us - but never by God the Father, Creator of all.PrayerThank you God for these lives lived in the Glory of Your name. Help us to learn from their examples that we too may achieve purity in Your eyes - whether noticed or unnoticed. For in truth, we must know that when we are known the devil is tempted to attack us. Give us strength to live in purity and chastity for an example to You alone. May the prayers and intercessions of Saint Macarius the Great be with us always, amen.
In this episode, we hear from Fr Matthew Francis, OCA pastor of Holy Apostles Mission Station in Chilliwack BC and member of the Canadian Bible Society enthusiastically shares his love of Holy Scripture - the very Word of God, who is revealed to us in Jesus Christ. Like the Ethiopian eunuch and the disciples of Emmaus before us, he encourages us to thirst for this knowledge of God brought to us by Scripture and for which we need the Church to guide us.
St Mary of Egypt On the 6th day of the Coptic month of Baramouda we celebrate the life of St Mary of Egypt.She began her life as a young woman who followed the passions of the body, running away from her parents at the age twelve, to the city of Alexandria. There she lived as a harlot for seventeen years, refusing money from the men that she copulated with, instead living by begging and spinning flax.One day, however, she met a group of young men heading toward the sea to sail to Jerusalem for the veneration of the Holy Cross. Mary went along for the ride, seducing the men as they traveled for the fun of it. But when the group reached Jerusalem and actually went towards the church, Mary was prohibited from entering by an unseen force. After three such attempts, she remained outside on the church patio, where she looked up and saw an icon of the Holy Theotokos. She began to weep and prayed with all her might that the Holy Mother might allow her to see the True Cross; afterwards, she promised, she would renounce her worldly desires and go wherever the St Mary may lead her. After this heart-felt conversion at the doors of the church, she fled into the desert to live as an ascetic. She survived for years on only three loaves of bread and thereafter on scarce herbs of the land. For another seventeen years, Mary was tormented by "wild beasts, mad desires and passions." After these years of temptation, however, she overcame them and was led by the Theotokos in all things. Following 47 years in solitude, she met the priest St. Zosima in the desert, who pleaded with her to tell him of her life. She recounted her story with great humility while also demonstrating her gift of clairvoyance; she knew who Zosima was and his life story despite never having met him before. Finally, she asked Zosima to meet her again the following year at sunset on Holy Thursday by the banks of the Jordan. Zosima did exactly this, though he began to doubt his experience as the sun began to go that night. Then Mary appeared on the opposite side of the Jordan; crossing herself, she miraculously walked across the water and met Zosima. When he attempted to bow, she rebuked him, saying that as a priest he was far superior, and furthermore, he was holding the Holy Mysteries. Mary then received communion and walked back across the Jordan after giving Zosima instructions about his monastery and that he should return to where they first met exactly a year later. When he did so, he found Mary's body with a message written on the sand asking him for burial and revealing that she had died immediately after receiving the Holy Mysteries the year before (and thus had been miraculously transported to the spot where she now lay). So Zosima, amazed, began to dig, but soon tired. A lion approached and began to help him, that is, after Zosima had recovered from his fear of the creature. Thus St. Mary of Egypt was buried. Zosima returned to the monastery, told all he had seen, and improved the faults of the monks and abbot there. He died at almost a hundred years old in the same monastery. Lessons from this storyA valuable lesson from this story is the truth that before God all are worthy, all are important and all are His chosen loved ones. Our roads in this life lead us far and wide, but the narrow gate to return is only through our heart’s desire to be with Christ, to serve Christ and to live as Christ.St Mary of Egypt lived naked in the desert wearing only the skin God gave her, nothing else. Hold this truth; you are loved deeply by the Lord Jesus Christ. And what the world will call suffering (the ascetic life of a monk in the harsh conditions of the desert) are in truth freedom to the soul that feeds on the loving kindness of Christ. Ask yourself, what is easier? The constant demands of this life pulling you in every direction at the same time from passion to the next? Or a simple life with Christ serving in His name? St Mary tasted both lives and found the one with Christ the sweeter.PrayerLord, help us see past the vile disguise of this world for what it is, empty and worthless without you. Help us see the importance of a life with you is eternal not temporary as this world is. Open our eyes each day that we may receive your daily bread and forgive us when we fall. Through the prayers of St Mary of Egypt be with us all, amen.
St John The Short On the 20th day of the Coptic month of Paopi, which is usually on November 9th, we celebrate the life of St John the Short.Born John Kolobos (which means the “little” or the “dwarf”, in 339 AD in Upper Egypt to a poor but holy family. His desire for a monastic life from his early years led him to remote places where he trained himself for this austere lifestyle. Led by Divine inspiration when he was only eighteen years old, he went to the wilderness of Skete and devoted his whole heart to put on the spirit of Christ.He went to become a disciple of the old hermit, Abba Pemurah (who was also the teacher of Saint Pishoy - the perfect man). Abba Pemurah tried to deter John from this harsh monastic life. But that night an angel appeared to him asking him to accept the young John as a monk. After three full days of fasting and prayers, the master and the disciple witnessed an angel blessing the new cloths John was to put on.John renounced all distraction and entertainment; and since monasteries were not built at that time, only hermits were populating the desert. He endured all the difficult tests as an experienced master rather than a bright disciple. Abba Pemurah led him to perfect watchfulness, solitude, subduing the body, meekness, silence, humility, simplicity and obedience.Abba Pemurah taught John about silent obedience saying to him, ``My son, be silent lest evil thoughts overtake your mind and lose your soul. Particularly in church, we ought the most to be careful in order to be worthy of the presence of Holy Mysteries."; Pemurah told John to plant in the ground a walking-stick and water it every day till it should bring forth fruit. John did so with great simplicity, though the river was about 12 miles away from the stick. When he had continued his task, diligently and without protest, the stick in its third year had taken root, sprouted leaves and produced fruit. John gathered the fruit, carried it to the church, and giving it to some of the brethren, said, “Take, and eat the fruit of obedience''. John believed that the perfection of a monk consists in his keeping to his cell, watching constantly over himself and having God continually present to his mind. He never discussed worldly affairs and never spoke of “News'', the ordinary amusement of the superficial.He stressed the importance of “quietness” saying, “The longer quietness prevails, the weaker the pains of lusts become, and the healthier the mind becomes until it reaches peace.'' His mind dwelt constantly on Divine issues; he used to take one of the commandments each day and work hard to perfect it. He was so intent on the things of God that he became very absent-minded avoiding the words of men and their discussions and so to cultivate the thoughts of peace.In 374, Abba Pemurah departed after suffering 12 years of illness during which John tended to him. At his last moments, Pemurah called John “the angel of God on earth'' and instructed him to make his abode next to the “Tree of Obedience''.John left and then dug a cave to worship in solitude. His virtues were spreading quickly and many monks, came to him to learn about and follow his angelic life. He was then leading by example; he surpassed all the elders in their self-control. When he had made a comment to a non-obedient brother during harvest, he begged him to forgive him and spent the whole year fasting (eating only bread and salt every third day) praying, “Forgive me, O Lord, for I angered your creation''.John's disciples were increasing in number and came from everywhere to his abode by the “Tree of Obedience'' where a monastery was later built and remained open until the 17th century. When he drew near his end, his disciples entreated him to leave them some final lesson of Christian perfection. He sighed, that he might avoid the air of vanity alleging his own doctrine. He said, “I never followed my own will; nor did I ever teach another what I had not first practiced myself''.When he departed, a servant saw the angels carrying his soul to Heaven accompanied by the spirits of the saints. His servant treated the body with honor and carried him to the village. Later, in 515, his body was taken to the desert of Skete. Lessons from this storyThere two important lessons that St John the short shares. One was the importance of silence and quietness in our lives. We spend so much time going back and forth that our minds are in constant state of frantic tangled worry and concern. Squeezing out the presence of God in our daily life. This practice of stealing a few moments from your day for quiet contemplation and silence is both spiritually healthy but mentally, physically and emotionally very rewarding. Calm the storms of your day with a moment of silence and stillness.His other lesson to practice what you preach. Have an honest discussion with yourself about what you tell people and what you actually do. A confession to yourself. Not to expose yourself to others but to be true to yourself. Catch those moments where you feel you are saying one thing but doing another, and question the reason why. Then take your moment of quiet stillness for this truth to unwind your tangled life.PrayerLord, as you give us this day as our daily bread help us savor the sweetness of this daily treat. To find the moments to enjoy and rejoice in the quietness of Your care. May the prayers of St John the Short be large on our behalf. Amen
Co-hosts Lara and Landon Coleman interview Dr. Adam DeVille, associate professor and chairman of the Department of Theology-Philosophy, University of Saint Francis (and graduate of the Sheptytsky Institute) on the topic of Married priesthood. Drawing from his soon-to-be-released book, Dr. DeVille highlights the rich tradition of the Eastern Churches on this issue and offers precious insight that could inform the intense debate that our sister Latin Church is currently engaged in. Both marriage and celibacy are vocations that embrace sacrificial love and ought to mirror themselves on Christ's paschal sacrifice. Both celibate and married priesthood are precious gifts to the Church, and ought to be lived in community.
What is sanctification? It is in part, preparation and in part a cleansing. In an earthly sense, we sanctify ourselves daily. When we clean ourselves and get dressed for the day, this is a type of sanctification. Before coming here to Church, I hope everyone brushed their teeth, took a shower, and put on clean clothing. Why do I hope that this is done? Because we do this for school and work, therefore we should also try to do this, if not more, when we are in the presence of the Holy Mysteries.
Bible readings: 1 Corinthians 11:23 (NIV) 23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord's death until he comes. John 6:51-58 (NIV) 51 I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” 52 Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?” 53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.”
We start a series on prayer with this discussion on the Holy Mysteries of Christian Life, highlighting that individual prayer is fully connected with the prayer of the Church. Subdeacon Dr. Brian Butcher helps us explore the mysteries of the Church, or sacraments, which ultimately mean Christ in our midst (see Col 1:27).
Servant of God receives! This show topic is about receiving the Holy Mysteries in the Orthodox Church. What does the priest say before communing you and what does it all mean. This is a must listen show! You will be better equipped to receive Holy Communion when you listen to this very important show topic. I want everyone to be better informed. Your life depends on it!Presented by Dr. Al (Petros) Maeyens Doc. of Div.This show is broadcast live on Monday's at 12PM ET on W4CY Radio – (www.w4cy.com) part of Talk 4 Radio (http://www.talk4radio.com/) on the Talk 4 Media Network (http://www.talk4media.com/).
In the fear of God with Faith and Love draw near. This is the exclamation the priest gives to the people to come and receive the Holy Mysteries. What kind of fear should we have towards God? What kind of faith and love is required to approach and partake of the cup of the Lord? These questions are answered in the show today.Presented by Dr. Al (Petros) Maeyens Doc. of Div.This show is broadcast live on Monday's at 12PM ET on W4CY Radio – (www.w4cy.com) part of Talk 4 Radio (http://www.talk4radio.com/) on the Talk 4 Media Network (http://www.talk4media.com/).
In part II we explore the the sacrifice and real presence of the sacred meal, the Holy Eucharist.
“These holy mysteries”, The Eucharist, is the first of two parts on how we understand the Eucharist as handed down from the Old to the New Covenant. Three headings are considered: Meal, Sacrifice and Real Presence. Apologies for the recording quality. The mic channel was not set for direct recording.
Fr. Emmanuel Kahn gives the sermon for the Feast of the Nativity of our Lord God and Savior Jesus Christ.
BT recites portions of the 5=6 initiation and Ibn Arabi's Contemplation of the Holy Mysteries and the Rising of the Divine Lights for The REAL Rosenkreuz Orden segment, then discusses Djinn, Arabian Magic, Golden Dawn, The Book of Enoch, the Saptarishi, أبو عبد الله محمد بن علي بن محمد بن عربي الحاتمي الطائي, and many other things with Nineveh Shadrach Author and Founder of Magic Society of the White Flame.
During this week of Great Lent, wherein the Church reads the Life of St. Mary of Egypt, we explore a section of that text which reveals the relationship between "mystical theology" in ascetical life, to the grace of the Holy Mysteries in the Church. We are prompted to ask ourselves: Do I lose sight of the chalice in my desire to find Christ?
The Twelfth Sunday After Pentecost - August 19, 2012 - John 6:51-69.
Elissa explains how to use images from existing pre-communion prayers to help children prepare themselves for the Holy Mysteries.
Fr. Alkiviadis Calivas discusses the sacraments of Marriage and Baptism.
During this week of Great Lent, wherein the Church reads the Life of St. Mary of Egypt, we explore a section of that text which reveals the relationship between "mystical theology" in ascetical life, to the grace of the Holy Mysteries in the Church. We are prompted to ask ourselves: Do I lose sight of the chalice in my desire to find Christ?
By becoming integrated, through communal worship and a shared partaking of the Holy Mysteries, into the larger Body of Christ, we are often times called upon to carry on our shoulders those who are struggling, and just as often to accept our need to be carried, when we are dry as bone and have nothing to give.
Fr. George reflects on the Holy Mysteries of Unction, Confession, and the Holy Eucharist and their use in healing, then illustrates for us the healers of the Church, such as St. Panteleimon.
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