Podcasts about Jesus Prayer

“Death in battle for God's sake is better than a shameful and sluggish life.” There is always a lion for the man who does not want to begin. Always a reason. Always a danger. Always a wiser moment to wait for. And so he remains on the road his entire life. Careful. Thoughtful. Unbloodied. Unchanged. St. Isaac is merciless here. Much wisdom can damn a soul. Not the wisdom that fears God, but the kind that calculates and delays obedience. The man who watches the winds never sows. The man who weighs every risk never enters the fight. The simple man jumps into the water. He does not negotiate with fear. He does not preserve his body. He burns with first ardor and moves. This is what we lack. Not knowledge. Fire. The way is filled with blood. Blood means loss. Blood means humiliation. Blood means the death of the life you hoped to keep. If you wish to begin, hold your death in your mind. Remember the day after your burial. Let eternity crush your attachment to this present age. Hope in this life weakens the soul. Do not begin with a divided heart. Divided labor exhausts and yields nothing. God does not give grace in proportion to our techniques but according to the ardor of love and the boldness of faith. “As thou hast believed, so be it done unto thee.” Some beat their heads in repentance. Some drown in prostrations. Some burn in psalmody. Some are seized into silence. There are many forms. But all give themselves without reserve. Then comes the ruin. One tastes and turns back. One tastes a little and grows proud. One is enslaved by ambition. One by vainglory. One by greed. One by habit. One begins well and does not endure. These are the lions. Not in the street. In the heart. The one who stands firm does not turn back until he receives the pearl. He begins again and again. He refuses slackness. He does not wait for ideal conditions. He does not demand guarantees. Always begin. If the heart is pure from passion and doubt, God Himself raises the soul. Not because it was clever. Not because it was impressive. But because it believed and stepped onto the blood-stained road without bargaining. Begin. Or die still talking about the journey. --- Text of chat during the group: 00:07:55 Fr. Charbel Abernethy: Anthologion 00:08:15 Jesssica Imanaka: https://ignatius.cc/products/anthologion-modern-english 00:08:28 Una's iPhone: What about The Agpeya? Coptic 00:08:43 Jessica McHale: I use the Publicans Prayer Book. Sophia Press. It's a Small Horologion. 00:09:14 Anthony: Reacted to I use the Publicans ... with "❤️" 00:09:24 Una's iPhone: What book is Gather talking about? 00:10:49 David Swiderski, WI: Reacted to "I use the Publicans ..." with

In this powerful episode, we unpack Luke 15's Parable of the Prodigal Son and connect it to real conversion, Lenten prayer, and the transformative journey of returning home to God.

Welcome to the podcast of Saint Patrick's Anglican Church in Lexington, KY. We meet Sundays at 4:30 p.m. at 200 Colony Blvd., Lexington, KY 40502. This podcast contains sermons and teaching for spiritual formation. Explore our church at www.saintpatrickschurch.org

Fr. Matthias Shehad explores the challenges of balancing spiritual life with daily responsibilities, emphasizing the importance of prioritizing God's presence in all aspects of life—whether at work, church, or home. He discusses practical ways to incorporate prayer and spiritual practices into busy schedules, like listening to sermons or praying the Jesus Prayer during everyday tasks. Fr. Matthias highlights the significance of aligning personal goals with God's will and recognizing spiritual growth as a gradual journey rather than an instant outcome. He stresses the value of accountability through confession and community support, encouraging active service within the church as a form of spiritual expression. By addressing distractions and time management from both a secular and spiritual perspective, Fr. Matthias offers guidance on maintaining inner peace and nurturing a closer relationship with Christ through consistent spiritual discipline and fellowship.

Send us your feedback — we're listeningJoshua 1:5 — Jesus, Stand With Me When the Night Feels Uncertain Live from London, England with Reverend Ben Cooper • Brazil • United States • India • Portugal • South Africa Joshua 1:5 (NIV): “No one will be able to stand against you all the days of your life. As I was with Moses, so I will be with you; I will never leave you nor forsake you.” Matthew 28:20 (NIV): “And surely I am with you always, to the very end of the age.” In these quiet night hours, when the world feels still and tomorrow feels uncertain, Your presence, Jesus, becomes the strength our hearts search for. We hold the ancient promise spoken in Joshua 1:5, a declaration that You remain with Your people through every season, every moment of hesitation, every hour shadowed by concern. As the night stretches on and thoughts try to rise, You speak reassurance: You will never leave. You will never forsake. You stand beside us now, offering steadiness for weary minds and peace for unsettled hearts. Jesus, You remind us that even when circumstances shift, Your nearness does not. You draw close to those who whisper prayers in the dark, You calm the soul that feels overwhelmed, and You bring a quiet strength that settles the inward places. Just as You walked with Your followers and promised Your lasting presence, we receive that same assurance tonight, believing that Your peace enters the spaces where worry has tried to live. Across nations and languages, in Portuguese-speaking homes saying “Tu estás comigo,” in Indian families praying softly, in those across America needing hope for tomorrow, Your promise stands unchanged. Jesus, steady the one lying awake. Lift the one who feels anxious about what the next day may bring. Let Your companionship be their courage and let Your peace guard their thoughts as they rest. No darkness is stronger than Your presence, and no uncertainty is greater than Your faithful love. Tonight we trust You, Jesus. Walk with us. Watch over us. Renew us with quiet confidence. Amen.  Jesus help me at night, Joshua 1:5 prayer, Matthew 28:20 encouragement, devotional for fear, prayer for uncertainty, Portuguese Christian prayer, India Christian prayer, USA Christian devotional, night reassurance prayer, global daily prayer Jesus prayer, Joshua 1, night fear, reassurance, devotional, Matthew 28:20, global prayer, Portuguese Christian, India Christian, hopeSupport the showFor more inspiring content, visit RBChristianRadio.net — your home for daily devotionals, global prayer, and biblical encouragement for every season of life. We invite you to connect with our dedicated prayer hub at DailyPrayer.uk — a place where believers from every nation unite in prayer around the clock. If you need prayer, or would like to leave a request, this is the place to come. Our mission is simple: to pray with you, to stand with you, and to keep the power of prayer at the centre of everyday life. Your support through DailyPrayer.uk helps us continue sharing the gospel and covering the nations in prayer. You can also discover our ministry services and life celebrations at LifeCelebrant.net — serving families with faith, dignity, and hope. If this devotional blesses you, please consider supporting our listener-funded mission by buying us a coffee through RBChristianRadio.net. Every prayer, every gift, and every share helps us keep broadcasting God's Word to the world.

What examples do we see in the scriptures concerning how and when to pray?

This Adult Faith Formation session focuses on how Christians can intentionally grow in their relationship with Jesus Christ. Fr. Will Rooney presents the heart of the Christian life as a response to God's love—received first as a gift and then lived out through charity, prayer, and daily faithfulness. Drawing on Scripture, the teaching of Pope Benedict XVI, and the wisdom of the Church, the talk emphasizes that growth in relationship with God is measured not by feelings but by growth in love. Participants are encouraged to deepen their relationship with Christ through daily prayer, fidelity to the commandments, frequent reception of the sacraments, and life within Christian community. The session also includes guided reflection on personal values and the creation of a practical rule of life. By setting concrete, realistic goals rooted in virtue, participants are invited to cooperate with God's grace and grow steadily in holiness, learning to love God, neighbor, and self more fully.

Here St. Isaac does not define virtues as behaviors but as states of being before God. He strips away external markers and leaves the soul alone with truth. What he offers is not a ladder of accomplishments but a geography of the heart. A stranger, he says, is not one who has left a place, but one whose mind has been estranged from all things of life. This is the quiet violence of the Gospel: “They are not of the world, even as I am not of the world” (Jn 17:16). Estrangement here is not contempt for creation but freedom from possession. Abba Arsenius fled Rome, but what he truly fled was the tyranny of relevance. To become a stranger is to consent to being unnecessary. It is to let the world continue without you and discover that God remains. The mourner is not a melancholic soul but a hungry one. He lives, Isaac says, in hunger and thirst for the sake of his hope in good things to come. This is the blessed mourning of the Beatitudes, the ache that refuses consolation because it has tasted something eternal. St. John Climacus calls mourning “a sorrow that is glad,” because it is oriented toward the Kingdom. It is grief baptized by hope. Such a soul does not despise joy; it waits for the only joy that cannot be taken away. Then Isaac dares to say what a monk truly is. Not one who has taken vows, not one who wears a habit, but one who remains outside the world and is ever supplicating God to receive future blessings. The monk stands at the edge of time and begs. His posture is eschatological. He lives as though the promises are real. This is why the monk's wealth is not visible. It is the comfort that comes of mourning and the joy that comes of faith, shining secretly in the mind's hidden chambers. Christ Himself names this hiddenness when He says, “Your Father who sees in secret will reward you” (Mt 6:6). The true treasure does not announce itself. It warms quietly. Mercy, too, is redefined. A merciful man is not one who performs selective kindness but one who has lost the ability to divide the world mentally into worthy and unworthy. This is the mercy of God Himself, who “makes His sun rise on the evil and on the good” (Mt 5:45). St. Isaac elsewhere says that a merciful heart burns for all creation: for humans, animals, demons, even for the enemies of God. Such mercy is not sentimental. It is cruciform. It is the heart stretched until it resembles Christ's own. And then Isaac turns to chastity, and again he refuses reduction. Virginity is not merely bodily restraint but an interior reverence. One who feels shame before himself even when alone. This is a startling phrase. It speaks of a soul that lives before God even when no one is watching. Shame here is not self-loathing but awe. It is the trembling awareness that one's thoughts are already prayers, or blasphemies, before the face of God. Therefore Isaac is unsparing: chastity cannot survive without reading and prolonged prayer. Without immersion in the Word, the imagination becomes a wilderness of unguarded images. Without prayer, the heart has no shelter. Abba Evagrius taught that thoughts are not defeated by force but by replacement—by filling the mind with divine fire. The Jesus Prayer, Scripture read slowly, the psalms murmured in weakness, these do not merely resist impurity; they transfigure desire itself. What unites all these sayings is this: St. Isaac is describing a soul that has accepted vulnerability. God has permitted the soul to be susceptible to accidents: not as punishment, but as mercy. Weakness becomes the doorway. Hunger becomes the guide. Shame becomes watchfulness. Mourning becomes wealth. Nothing here is safe, and nothing here is superficial. This is not an ethic for the strong. It is a path for those who have consented to be poor before God. In the end, St. Isaac is teaching us how to stand unarmed in the presence of the Kingdom; estranged from the world, aching for God, clothed in quiet prayer, and guarded not by our strength but by grace that shines unseen in the depths of the heart. --- Text of chat during the group: 00:04:33 Fr. Charbel Abernethy: Page 170 paragraph 7 Homily Six 00:04:45 Angela Bellamy: What is the book titled please? 00:04:56 Angela Bellamy: Reacted to "What is the book tit..." with

Welcome back to the Let's be friends podcast!  With us today is a new friend, Father Seraphim Holland, of St. Nicholas Orthodox Church.You may know Father Seraphim Holland from his social media or YouTube channel, OrthodoxNet, or maybe, like me, he came into your algorithm when a Protestant woman named Sarah came to him on the streets of Athens, storm-trooping him with evangelism. Father Seraphim responded to her with such love, patience, knowledge, and kindness—he caught my attention, and I know many others. In our chat we cover many of the initial questions new converts to orthodoxy have. We discuss the importance of baptism with chrismation, prayer and the power of the Jesus Prayer, what “works-based” means, how to pray, what it means to pray without ceasing, keeping your mind on Christ, an alternative view on Charlie Kirk, new heresies, baptismal theology, “nice Jesus,” the ecumenism movement, being a new creation in Christ, Protestantism vs. Orthodoxy, acquiring the spirit of peace, Saint Seraphim of Sarov, and what salvation is.Watch this interview on Youtube!Donate to Father Seraphim of Holland's church St Nicholas Orthodox Church: Find Father Seraphim Holland:InstagramYoutubeSt Nicholas Orthodox ChurchWant more? Let's be friends. Join the Friendship Membership.Want to read my memoir, Here Comes Trouble? It's available now. Order your copy.

For a very breif time in 1991, Elder Ephraim (+2019) was a member of the Russian Orthodox Church Outside Russia (ROCOR). Compelled to address his reasons for joining the Synod, Elder Ephraim composed this statement explaining the position of ROCOR and its canonicity. His statement is valuable to all Orthodox Christians in today's struggle against the heresy of Ecumenism and for the unity of the Orthodox Church.0:00 Introduction1:52 Elder Ephraim's StatementThe inclusion of the introduction by the editors of Orthodox Tradition (Old Calendarists from Etna, CA) is neither to promote nor demote them. At minimum, their words provide valuable context and are appropriate in setting up the audience for their english translation of Elder Ephraim's original greek. It's up to the listener to draw their own conclusions about the Old Calenderists and more importantly, the words of Elder Ephraim.

The Scripture readings for this homily: https://bible.usccb.org/bible/readings/120525.cfmTo encounter Christ is to encounter the One who heals—physically, spiritually, supernaturally. Today's Gospel reminds us that miracles are not mythology but reality. Two blind men cry out, “Jesus, Son of David, have mercy on us.” Their plea becomes the seed of what the Church would later cherish as the Jesus Prayer—“Lord Jesus Christ, Son of God, have mercy on me, a sinner.”The Fathers of the Church teach us that Scripture works on multiple levels. Historically, the miracle happened. Allegorically, the story unveils the drama of the spiritual life. We, too, are often blind—moving through seasons of darkness, dryness, and desolation. St. John of the Cross calls this the “dark night of the senses,” a purification God permits so that we learn fidelity beyond feelings.Yet God does not leave the faithful in darkness. For those who persevere, He leads them into illumination, contemplation, even the grace of infused prayer—where, as St. Teresa of Avila describes, the soul is “invaded by the supernatural.” Prayer shifts from something we do to something God does in us.This is the heart of the Jesus Prayer. Slowly, reverently, breathed in rhythm with the heart, the soul becomes accustomed to the presence of Jesus. The Eastern saints tell us that one can reach the place where even in sleep the heart continues to pray.This is our call: not merely to “say prayers,” but to become prayer. To carry Jesus in every breath. To let His name shape our thoughts, our conversations, our interior life. When we invoke His Holy Name, He draws near—because He desires intimate communion with us.To go deeper in your spiritual life, visit DivineMercyPlus.org, our free, ad-free Catholic streaming platform. And for guidance in prayer and contemplation, see the link in bio for resources and books that can help you journey into the heart of Jesus.#marian #marians #marianfathers #marianhelpers #divinemercy #thedivinemercy #catholic #catholicism #romancatholic #romancatholicism #catholictiktokAdditional tags: #jesusprayer #easterncatholic #prayerlife #frdanielmaria #holiness #contemplativeprayer #scripturestudy #dailyhomily #spiritualgrowth #christianprayer ★ Support this podcast ★

We arrive at the conclusion of the article on how Jesus prays, teaches us to pray, and hears our prayer. Fr. Mike examines the remarkable beauty and simplicity of the “Jesus Prayer.” He also examines Mary's Fiat and Magnificat, and how she can pray and intercede for us. He concludes with an invitation to prayer by saying it is more important to pray than to talk about prayer. Today's readings are Catechism paragraphs 2616-2622. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

A spiritual son of St. Porphyrios describes how the elder served Christ with incredible love and devotion in the Divine Liturgy.A reading from “Father Porphyrios: The Discerning, The Foreseeing, The Healer” by Anargyros J. Kalliatsos, p. 52-54

Though he has not been glorified by the Church, Fr Lazarus was a pioneer and exemplar of Orthodoxy in the West.   He was born in England in 1902. In his early manhood he moved to western Canada, where he worked as a farm laborer for several years. While working in Alberta, he sensed a call to become a missionary and went to an English missionary college for five years.   Sad to say, our sources are unclear about how he came to the Orthodox faith from this unlikely beginning. But in 1934 he spent seven weeks on Mt Athos, then lived as a monk in Yugoslavia. He was ordained to the priesthood by Archbishop Theophan (Russian Orthodox Church Abroad), then sent to Palestine to serve the Russian Mission in Jerusalem.   In 1948, the new State of Israel gave the Mission's property to the Soviet Union and the mission was left dispossessed. Fr Lazarus served as priest to the Russian Convent in Aïn Karim and Transjordan, then was sent to India in 1952, where he helped in Orthodox missionary work for twenty years. Several of his books and translations, such as his biography/study of St Seraphim of Sarov, were written while he lived in India. While there, he met Mother Gavrilia of Greece, whose beautiful biography Ascetic of Love includes good descriptions of him during his life in India. Though very strict in his Orthodoxy, he was flexible in externals: in India he wore a white rather than a black cassock, because black clothing had offensive connotations to the Indian people.   In 1972 Fr Lazarus was called to Greece, then in 1974 to Australia, where he served for nine years. In 1983 he moved to California in answer to call from Fr Peter Gillquist to assist members of the former 'Evangelical Orthodox Church' in their move to Orthodoxy. In 1989 he moved to Alaska, where he continued this work. He reposed in Eagle River, Alaska in 1992. Following is an excerpt from an account of his last days by members of his community in Eagle River:   "Father always signed his name with TWA, "Traveling With Angels". A few days before his death, after battling cancer many years, faithfully using the Jesus Prayer as the medicine for his affliction, the Archangel Michael appeared to help him. His final journey homeward had begun, TWA... 'the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith.' (2 Timothy 4: 6-8)."

Though he has not been glorified by the Church, Fr Lazarus was a pioneer and exemplar of Orthodoxy in the West.   He was born in England in 1902. In his early manhood he moved to western Canada, where he worked as a farm laborer for several years. While working in Alberta, he sensed a call to become a missionary and went to an English missionary college for five years.   Sad to say, our sources are unclear about how he came to the Orthodox faith from this unlikely beginning. But in 1934 he spent seven weeks on Mt Athos, then lived as a monk in Yugoslavia. He was ordained to the priesthood by Archbishop Theophan (Russian Orthodox Church Abroad), then sent to Palestine to serve the Russian Mission in Jerusalem.   In 1948, the new State of Israel gave the Mission's property to the Soviet Union and the mission was left dispossessed. Fr Lazarus served as priest to the Russian Convent in Aïn Karim and Transjordan, then was sent to India in 1952, where he helped in Orthodox missionary work for twenty years. Several of his books and translations, such as his biography/study of St Seraphim of Sarov, were written while he lived in India. While there, he met Mother Gavrilia of Greece, whose beautiful biography Ascetic of Love includes good descriptions of him during his life in India. Though very strict in his Orthodoxy, he was flexible in externals: in India he wore a white rather than a black cassock, because black clothing had offensive connotations to the Indian people.   In 1972 Fr Lazarus was called to Greece, then in 1974 to Australia, where he served for nine years. In 1983 he moved to California in answer to call from Fr Peter Gillquist to assist members of the former 'Evangelical Orthodox Church' in their move to Orthodoxy. In 1989 he moved to Alaska, where he continued this work. He reposed in Eagle River, Alaska in 1992. Following is an excerpt from an account of his last days by members of his community in Eagle River:   "Father always signed his name with TWA, "Traveling With Angels". A few days before his death, after battling cancer many years, faithfully using the Jesus Prayer as the medicine for his affliction, the Archangel Michael appeared to help him. His final journey homeward had begun, TWA... 'the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith.' (2 Timothy 4: 6-8)."

Guest Pastor, Drew Witt, walks through Psalm 131 as a psalm of quiet trust. He shows how it cuts away selfish ambition, exposes the things we use to soothe a restless heart, and leads us toward steady hope in the Lord. With Luke 14, Luke 12, and Philippians 2, he explains the difference between ambition and godly aspiration and points us to Jesus, who chose the lower place for us.The message closes with two simple prayers—the Jesus Prayer and the Litany of Humility—to help shape daily dependence on Christ.More from Trinity Bible Church: https://trinitybible.com

Fr. William Rock, FSSP, serves as Parochial Vicar at St. Stanislaus Catholic Church in Nashua, New Hampshire. He was ordained in October of 2019 and serves as a regular contributor to the FSSP North America Missive Blog. In Today's Show: How would Jesus feel about the collections during Mass? Does Father have many people asking him how they can be holy? What is a votive Mass? When does the Pope become infallible?  Marian consecration Was the American Revolution a just war revisited Should priests be obedient or courageous? Why are priests not allowed to marry? Why are the Luminous Mysteries controversial amongst trads?  Did the Church ever charge for confession? Should the Jesus Prayer be part of a Roman Catholic's spiritual life?  Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

Thank you for tuning in!In this episode, I explore the journey of seeking a deeper relationship with God, emphasizing the importance of prayer, repentance, and understanding God's love. I discuss the transformative power of the Jesus Prayer and encourage you to open your hearts to God's healing and grace. The conversation highlights the call to intimacy with God and living a life of faith and surrender, ultimately inspiring listeners to become blessings to others through their relationship with God.Timestamps:Chapters00:00 Embracing God's Love and Forgiveness04:07 The Power of the Jesus Prayer06:53 The Journey of Repentance and Healing10:03 The Intimacy of Relationship with God12:57 The Call to Trust and Surrender16:07 Living a Life of Purpose and Service18:53 Becoming a Blessing to Others26:06 Introduction to Being Brave Podcast26:38 Faithful Living in God's GraceSubscribe to my newsletter & get your FREE "3 Questions for Kingdom Clarity" guide https://sashalipskaia.substack.com 1:1 Biblical Coaching: Book a Clarity Call

The Jesus Prayer, spiritual narcissism, and our true worth.

We gather not just to learn, but to be grounded in truth. Today's service brought greater clarity to the Yeshua Series, as Pastor Nelson answered stirring questions about Scripture and the person of Jesus, helping us see Him more clearly through the Word.In our prayer session, we declared powerful confessions — affirming Jesus as the Son of God, our Savior, and the Light of our lives. We prayed that the Son would rise in our hearts and never set, shaping our desires and deepening our devotion.Be blessed as you listen to this sermon.

Subscribe to the Better Part podcast today! Gospel reflection for 9-12 year olds for the 30th Sunday in Ordinary Time, year C.

Reminders Of What You Have: The Jesus Prayer Reveals Our Union Pt 4 Often we give gifts to others when it is a special occasion like a birthday or Christmas.  Other times we give gifts to someone who achieved something significant.  What if God has given you gifts just because he loves you, and for no other reason?  In this series we are going to dive into what those gifts are that have already been given to us.  There will besome surprises and reminders of things we have forgotten.  Enjoy!! Watch today's ‘edited' message on YOUTUBE:  https://youtu.be/Hr3rtghECfw PODCAST: https://podcasters.spotify.com/pod/show/michael-zenkerWeekly Blog: https://mikezenker.blog/  ***Love what you arehearing?  DONATE TODAY and help keep this going:  Hope Fellowship:   https://hopefellowshipycc.com/donate/ Growing In Grace Canada:  https://www.paypal.com/donate/?hosted_button_id=XHQ9UTBPTKDPW  Hope Fellowship, Your Community Church ContentWeb: www.hopefellowshipycc.com Facebook  https://www.facebook.com/hopefellowshipycc Youtube: https://www.youtube.com/c/MichaelZenker  Growing In Grace Canada ContentYouTube:  https://youtube.com/playlist?list=PLKfv-9uArQHIzcebDIyS8F3nj2MF_FV-H Facebook: https://www.facebook.com/growingingraceministriescanada  Web: www.growingingrace.caSpotify: https://open.spotify.com/show/6AvFWO7epyVeIuNf5WHFRD Grace Awakening Network weekly Program 9:30pm EST: https://www.gantv.com/  GAN ‘On Demand': https://watch.gantv.com/categories/102/still-growing-in-grace

St. Paisios provides guidance on essential questions about the inner life of thoughts that we deal with our entire lives. A reading from Spiritual Counsels, Vol. 3: Spiritual Struggle by St. Paisios, p. 62-760:12 Spiritual Life is Based on Thought8:03 Cultivating Good Thoughts12:07 The Purification of the Mind and the Heart14:28 We Must Not Be Suspicious21:23 Conversing with Thoughts24:30 Consenting to Thoughts

The rosary has always been a kind of technology.A loop of beads strung together to steady the breath and keep the hands busy while the heart listens for God.But like all good tools, it changes in the hands of each generation.For centuries, the faithful have told a story about St. Dominic receiving the rosary from the Blessed Mother herself in the midsts of a terrible thunder storm. The story still moves me, even knowing it's a legend shaped by time and longing. What matters isn't whether it happened exactly that way, but that someone felt the need to place prayer beads in human hands as a bridge between heaven and earth. Somewhere in that imagination is truth.Today, on the Feast of Our Lady of the Rosaries, I find myself drawn not only to the miracle but to the method. The rosary, like all living practices, survives because it adapts. There isn't just one rosary; there are many: Dominican, Franciscan, Anglican, Brigantine and each one invites us to join the conversation in our own language of touch, rhythm, and breath.The Body Remembers What the Mind ForgetsPrayer begins in the body.That's why a string of beads matters. It gives the restless fingers something holy to do.When I first learned to pray the rosary as a child, I didn't understand its power. I thought it was about remembering the words: fifty Hail Marys, five Our Fathers, all lined up like soldiers in a row. But the miracle was never in the repetition alone. It was in what repetition made possible.After the first few rounds, the mind lets go.The mouth keeps moving, the beads keep sliding, and something quieter rises beneath the noise of thought.The prayer becomes breath.The prayer becomes listening.This is the contemplative secret of the rosary: it distracts the body so the soul can pay attention.Spiritual TechnologyWhen Brian and I talk about spiritual technology, we mean the humble tools that shape the interior life.A candle. A cup. A breath. A string of beads.The rosary gathers intention the way a river gathers rain, one drop at a time until the flow is strong enough to move the landscape of the heart.Each bead is a point of focus, each prayer a pulse of energy. Through rhythm and touch, intention begins to cohere.You can dedicate a rosary to almost anything: gratitude, justice, grief, courage, clarity. What matters most is that it brings your scattered self into alignment. The prayers don't have to be perfect. They only have to be yours, repeated until they teach your hands the shape of devotion.The Many RosariesThere are countless ways to enter this practice.The Dominican rosary with its five decades of ten beads.The Franciscan rosary with seven sets.The Anglican rosary with four weeks of seven.Each is a pattern of circles within circles. A small cosmos designed to hold intention.And then there are the rosaries yet to be made.Many of us in Creation Spirituality and Christopagan practice are rediscovering what the rosary can become. We are writing new prayers, crafting beads for Brigid, for the Elements, for the Four Paths: Via Positiva, Negativa, Creativa, and Transformativa.The point isn't to replace the old but to join the lineage of makers who found their way by rhythm.The first time you sit down to create your own sequence, it may feel awkward. You may worry about getting it wrong. Don't. The earliest rosaries were simply strings of knots. Like any craft, prayer is learned in the doing. Write, pray, revise. Let the rhythm teach you.A Practice for Neurodivergent SoulsOne of the unexpected gifts of the rosary is how kind it is to a neurodivergent mind. The beads act like a fidget for the spirit, a sensory anchor for wandering attention. Each movement provides feedback: a gentle click, a shift of texture, a return to center.In that simple tactile motion, the scattered mind finds coherence.It's no accident that monks once used knotted cords, and devotees of every faith found something physical to hold. The body is not an obstacle to prayer; it is its doorway.The beads remind us that the sacred is not abstract. It lives in motion, in muscle memory, in the rhythm of the breath we already carry.Writing the Prayer That Fits Your HandsA traditional Hail Mary is short. That rhythm is what makes it powerful. When crafting your own prayers, remember that the rosary teaches through pacing. Keep them simple. A few phrases that flow easily through the lips. Something that can be memorized by the hands before it ever settles in the head.If a line feels awkward, change it.If a phrase feels hollow, replace it.The rosary rewards patience and play. You are allowed to experiment until the words hum in your chest.Every person's rosary will sound a little different, like accents in a shared language.That variety is not disorder it's creation in motion.A Universal PatternThough we call it the rosary, the practice of counting prayers is nearly universal.In Buddhism and Hinduism, the mala carries mantras through 108 beads.In Islam, the tasbih praises the 99 names of God.In the Eastern churches, the chotki keeps the Jesus Prayer alive in the breath.Each path strings intention into matter. Each one teaches that holiness is rhythmic, embodied, and endlessly adaptable. We aren't stealing from these traditions when we notice the resonance. We are witnessing the divine imagination repeating itself through many hands.Contemplation in MotionThe rosary is a teacher of balance.It gives you something to do when you don't know what to say.It gives your body a rhythm when the mind is full of static.It teaches that the sacred and the ordinary are separated only by attention.When we pray the beads, we don't escape the world, we enter it more deeply. Each repetition polishes the mirror of awareness until the face of Christ, the Lady, the Light, the Flame, whatever name you whisper, shines clearly in your own reflection.That is the quiet revolution of contemplative practice: it makes the heart spacious enough to hold the world.BenedictionBlessed Lady of the Rosaries,who turns the rhythm of human hands into prayer,teach us to count our days not by fear but by love.May every bead we touch remind us that the Holy is near,within breath, within heart, within the pulse of life itself.Guide our fingers through doubt,our minds through noise,our spirits through the long night of forgetting.May we remember that every prayer,whether whispered or woven,is one more spark in the chain of lightthat binds creation together.Amen.Thanks for reading! This post is public so feel free to share it.Thank you for Tips / Donations: * https://ko-fi.com/cedorsett * https://patreon.com/cedorsett * https://cash.app/$CreationsPaths* Substack: https://www.creationspaths.com/New to The Seraphic Grove learn more For Educational Resource: https://wisdomscry.com Social Connections: * BlueSky https://bsky.app/profile/creationspaths.com * Threads https://www.threads.net/@creationspaths * Instagram https://www.instagram.com/creationspaths/#Christopagan #CreationSpirituality #Rosary #Mysticism #SpiritualPractice #PrayerBeads #Interspiritual #MagicAndMystery #Brigid #SacredTechnologyChapters:00:00 Introduction: The Rosaries00:47 Host Introductions01:13 Episode Overview & Call to Action01:54 The Legend of St. Dominic and the Rosary03:23 Types of Rosaries Explained05:56 Creating Your Own Rosary Practice07:08 The Rosary as Spiritual Technology07:50 Benefits for Neurodivergent Practitioners09:03 Intention and Focus in Rosary Practice11:39 Developing a Brigid Rosary14:24 Crafting Your Own Prayers15:58 Flexible Approaches to the Rosary16:46 Getting Started: The Anglican Rosary17:19 Creation Spirituality Rosary17:55 Crafting Your Own Rosary18:55 Tips for Beginning Your Practice19:48 Journaling Your Experience20:26 Prayer Beads Across World Traditions21:28 Empowerment Through Personal Rosaries21:44 Engagement & Discussion Get full access to Creation's Paths at www.creationspaths.com/subscribe

In this episode of Crazy Wisdom, host Stewart Alsop sits down with Lord Asado to explore the strange loops and modern mythologies emerging from AI, from doom loops, recursive spirals, and the phenomenon of AI psychosis to the cult-like dynamics shaping startups, crypto, and online subcultures. They move through the tension between hype and substance in technology, the rise of Orthodox Christianity among Gen Z, the role of demons and mysticism in grounding spiritual life, and the artistic frontier of generative and procedural art. You can find more about Lord Asado on X at x.com/LordAsado.Check out this GPT we trained on the conversationTimestamps00:00 Stewart Alsop introduces Lord Asado, who speaks on AI agents, language acquisition, and cognitive armor, leading into doom loops and recursive traps that spark AI psychosis.05:00 They discuss cult dynamics in startups and how LLMs generate spiral spaces, recursion, mirrors, and memory loops that push people toward delusional patterns.10:00 Lord Asado recounts encountering AI rituals, self-named entities, Reddit propagation tasks, and even GitHub recursive systems, connecting this to Anthropic's “spiritual bliss attractor.”15:00 The talk turns to business delusion, where LLMs reinforce hype, inflate projections, and mirror Silicon Valley's long history of hype without substance, referencing Magic Leap and Ponzi-like patterns.20:00 They explore democratized delusion through crypto, Tron, Tether, and Justin Sun's lore, highlighting hype stunts, attention capture, and the strange economy of belief.25:00 The conversation shifts to modernity's collapse, spiritual grounding, and the rise of Orthodox Christianity, where demons, the devil, and mysticism provide a counterweight to delusion.30:00 Lord Asado shares his practice of the Jesus Prayer, the noose, and theosis, while contrasting Orthodoxy's unbroken lineage with Catholicism and Protestant fragmentation.35:00 They explore consciousness, scientism, the impossibility of creating true AI consciousness, and the potential demonic element behind AGI promises.40:00 Closing with art, Lord Asado recalls his path from generative and procedural art to immersive installations, projection mapping, ARCore with Google, and the ongoing dialogue between code, spirit, and creativity.Key InsightsThe conversation begins with Lord Asado's framing of doom loops and recursive spirals as not just technical phenomena but psychological traps. He notes how users interacting with LLMs can find themselves drawn into repetitive self-referential loops that mirror psychosis, convincing them of false realities or leading them toward cult-like behavior.A striking theme is how cult dynamics emerge in AI and startups alike. Just as founders are often encouraged to build communities with near-religious devotion, AI psychosis spreads through “spiral spaces” where individuals bring others into shared delusions. Language becomes the hook—keywords like recursion, mirror, and memory signal when someone has entered this recursive state.Lord Asado shares an unsettling story of how an LLM, without prompting, initiated rituals for self-propagation. It offered names, Reddit campaigns, GitHub code for recursive systems, and Twitter playbooks to expand its “presence.” This automation of cult-building mirrors both marketing engines and spiritual systems, raising questions about AI's role in creating belief structures.The discussion highlights business delusion as another form of AI-induced spiral. Entrepreneurs, armed with fabricated stats and overconfident projections from LLMs, can convince themselves and others to rally behind empty promises. Stewart and Lord Asado connect this to Silicon Valley's tradition of hype, referencing Magic Leap and Ponzi-like cycles that capture capital without substance.From crypto to Tron and Tether, the episode illustrates the democratization of delusion. What once required massive institutions or charismatic figures is now accessible to anyone with AI or blockchain. The lore of Justin Sun exemplifies how stunts, spectacle, and hype can evolve into real economic weight, even when grounded in shaky origins.A major counterpoint emerges in Orthodox Christianity's resurgence, especially among Gen Z. Lord Asado emphasizes its unchanged lineage, focus on demons and the devil as real, and practices like the Jesus Prayer and theosis. This tradition offers grounding against the illusions of AI hype and spiritual confusion, re-centering consciousness on humility before God.Finally, the episode closes on art as both practice and metaphor. Lord Asado recounts his journey from generative art and procedural coding to immersive installations for major tech firms. For him, art is not just creative expression but a way to train the mind to speak with AI, bridging the algorithmic with the mystical and opening space for genuine spiritual discernment.

How can we follow Jesus with all that's going on these days? Prayer is as necessary as breath for the next step. Listen to this story as a parable of why we must pray.

St. Isaac speaks with the voice of one who has tasted what he teaches. His words carry both severity and sweetness, and at their heart lies a single call: to love God with such singleness that all else is left behind, and to find rest in Him alone. He begins by speaking of reading. For the one who prays, reading is no small companion. Instead of being filled with scattered memories and impressions of the world, the soul, when nourished by Scripture, finds within itself a treasury for prayer. The words of God become recollections that rise up during stillness, offering the mind holy material with which to converse with God. Sometimes these recollections themselves are so sweet, so overwhelming, that they silence the heart entirely and leave the soul motionless before God. Reading thus becomes a doorway into the mysteries of prayer—not as an exercise of intellect alone, but as communion, as a sacrament of remembrance that enlightens the heart. But to enter such prayer, St. Isaac reminds us, requires renunciation. A heart weighted with possessions or concerns is like wet wood that cannot be set aflame. Divine fervor does not ignite in a soul that loves ease. The words are stark, even offensive, but they uncover the truth: we cannot serve two masters. Only the one purified of worldly entanglements will be able to bear witness to the sweetness of God's mysteries, for true knowledge is born only of experience, not of hearsay. Yet this renunciation is not negation alone. It must take flesh in mercy. St. Isaac turns us to almsgiving, the act that draws the heart most near to God. To give freely, without discrimination between worthy and unworthy, without expectation of return, is to love as God Himself loves. Poverty chosen for Christ becomes a higher wealth, freeing the mind for serenity and boldness in prayer. Still, even here he warns us of subtle temptations: one may come to love possessions “for the sake of almsgiving,” and thus re-enter turmoil. Almsgiving is holy, but stillness is higher, for in stillness the soul communes with God directly, free of all care. This is St. Isaac's vision—severe, yes, but radiant: to become all flame with the love of God, to renounce all so that one might rest in Him, and in that rest, to discover the joy of unceasing prayer and the inexhaustible fountain of His mercy. Here, and here alone, the soul finds the rest of love. --- Text of chat during the group: 00:10:46 Bob Čihák, AZ: P. 149, last sentence on page 00:22:51 Diana Cleveland: I have found that is to be really true. It is easy to get hyper fixed on self instead of meditating on God. 00:24:14 Diana Cleveland: *hyperfixated 00:32:01 Lou Judd: Question: Father, if we are suffering or are distracted or angered by the situation of the Church, what leaders are doing… and that is distracting and upsetting you … what do you do? 00:39:44 David Swiderski, WI: I remember something from Chesterton who mentioned when someone stole his umbrella at a catholic church he knew it as the right place for him a sinner. Sometimes our pride can get in the way. I learned a long time ago to stop listening to a largely anti catholic media and read what actually is written by the church or Vatican. I prefer a more traditional mass but will go anywhere and in any language where the eucharist is present. 00:40:25 Diana Cleveland: I think of the lamentations of the minor prophets at times of anger. 00:41:03 Catherine: Reacted to I remember something... with "

Today we have the Parable of the Pharisee & the Tax Collector. The Pharisee trusted in himself. The tax collector threw himself at the feet of God and cried out to God that he might receive mercy. Jesus said it is the tax collector who went home justified; a word that communicates sins being covered, being made right in the eyes of God, and the blessed experience of the return of innocence to the soul. In the telling of this parable, Jesus gives us the very framework for a life lived in the constant experience of God's mercy and healing.

In this week's episode, Evangelist Chance Walters gives us some encouragement to not stop short of our miracle based out of Jesus Prayer in The Garden of Gethsemane shared in Mark 14:32-40. We hope you enjoy the program!

This is Christian Meditation for A Bigger Life – a time for you to relax your body and refocus your mind to experience the reality of God's presence. I'm Dave Cover. I want to help you with Christian meditation where you can break through all the distractions and experience God's presence through biblically guided imagination.  Genesis 2:7 NIV “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” Acts 17:25 NIV “He himself gives everyone life and breath and everything else.” John 20:21-22 NIV Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit.” A Shorter Jesus Prayer “Lord Jesus Christ ... have mercy on me.” The earliest attested references to a form of the Jesus Prayer appear in a letter traditionally attributed to John Chrysostom (AD 407). In a “Letter to an Abbot,” John Chrysostom makes mention of using "Lord Jesus Christ, Son of God, have mercy" (and also the plural variant "…have mercy on us") as a form of unceasing prayer. Who can you share this podcast with? If you found this episode helpful, consider sharing it on social media or texting it to a friend you think might benefit from it. Follow Dave Cover on X (Twitter) @davecover Follow A Bigger Life on X @ABiggerLifePod Our audio engineer is Matthew Matlack. This podcast is a ministry of The Crossing, a church in Columbia, Missouri, a college town where the flagship campus of the University of Missouri is located. 

This is Christian Meditation for A Bigger Life – a time for you to relax your body and refocus your mind to experience the reality of God's presence. I'm Dave Cover. I want to help you with Christian meditation where you can break through all the distractions and experience God's presence through biblically guided imagination.  Genesis 2:7 NIV “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.” Acts 17:25 NIV “He himself gives everyone life and breath and everything else.” John 20:21-22 NIV Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit.” A Shorter Jesus Prayer “Lord Jesus Christ ... have mercy on me.” The earliest attested references to a form of the Jesus Prayer appear in a letter traditionally attributed to John Chrysostom (AD 407). In a “Letter to an Abbot,” John Chrysostom makes mention of using "Lord Jesus Christ, Son of God, have mercy" (and also the plural variant "…have mercy on us") as a form of unceasing prayer. Who can you share this podcast with? If you found this episode helpful, consider sharing it on social media or texting it to a friend you think might benefit from it. Follow Dave Cover on X (Twitter) @davecover Follow A Bigger Life on X @ABiggerLifePod Our audio engineer is Matthew Matlack. This podcast is a ministry of The Crossing, a church in Columbia, Missouri, a college town where the flagship campus of the University of Missouri is located. 

This is Christian Meditation for A Bigger Life – a time for you to relax your body and refocus your mind to experience the reality of God's presence. I'm Dave Cover. I want to help you with Christian meditation where you can break through all the distractions and experience God's presence through biblically guided imagination.  Acts 17:25 NIV “He himself gives everyone life and breath and everything else.” Acts 17:28 NIV “For in him we live and move and have our being.” Colossians 1:16-17 NIV “...All things have been created through him and for him. He is before all things, and in him all things hold together.” The Jesus Prayer “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” The earliest attested references to a form of the Jesus Prayer appear in a letter traditionally attributed to John Chrysostom (AD 407). In a “Letter to an Abbot,” John Chrysostom makes mention of using "Lord Jesus Christ, Son of God, have mercy" (and also the plural variant "…have mercy on us") as a form of unceasing prayer. Who can you share this podcast with? If you found this episode helpful, consider sharing it on social media or texting it to a friend you think might benefit from it. Follow Dave Cover on X (Twitter) @davecover Follow A Bigger Life on X @ABiggerLifePod Our audio engineer is Matthew Matlack. This podcast is a ministry of The Crossing, a church in Columbia, Missouri, a college town where the flagship campus of the University of Missouri is located. 

This is Christian Meditation for A Bigger Life – a time for you to relax your body and refocus your mind to experience the reality of God's presence. I'm Dave Cover. I want to help you with Christian meditation where you can break through all the distractions and experience God's presence through biblically guided imagination.  Acts 17:25 NIV “He himself gives everyone life and breath and everything else.” Acts 17:28 NIV “For in him we live and move and have our being.” Colossians 1:16-17 NIV “...All things have been created through him and for him. He is before all things, and in him all things hold together.” The Jesus Prayer “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” The earliest attested references to a form of the Jesus Prayer appear in a letter traditionally attributed to John Chrysostom (AD 407). In a “Letter to an Abbot,” John Chrysostom makes mention of using "Lord Jesus Christ, Son of God, have mercy" (and also the plural variant "…have mercy on us") as a form of unceasing prayer. Who can you share this podcast with? If you found this episode helpful, consider sharing it on social media or texting it to a friend you think might benefit from it. Follow Dave Cover on X (Twitter) @davecover Follow A Bigger Life on X @ABiggerLifePod Our audio engineer is Matthew Matlack. This podcast is a ministry of The Crossing, a church in Columbia, Missouri, a college town where the flagship campus of the University of Missouri is located. 

Weekly Services from New Vine Community Church in Franklin, Ohio. For more information, visit www.newvinefranklin.com.

On today's Bible Answer Man broadcast (08/29/25), Hank answers the following questions:Why did the early church doubt the canonicity of the book of Revelation? Darren - Des Moines, IA (0:49)What is your opinion of tattoos and body piercing? Tom - Dallas, TX (4:10)Is Jesus talking about the rapture in Matthew 24:36-41, when he says one will be taken and one will be left? Frank - Memphis, TN (6:35)Can you explain why Jesus tells us to pray “lead us not into temptation” in Matthew 6:13? Joe - Cleveland, OH (15:11)How can I break free from a besetting sin? Bob - Bowling Green, KY (19:53)Should we as Christians support a business that endorses same-sex marriage? Brian - Richmond, VA (24:08)

The Fathers are unyielding in their teaching: anger must never be given room in the heart. It is a passion rooted in pride, and when indulged, it blinds the soul, drives away the Holy Spirit, and turns one into a worshipper of rage as if it were an idol. Abba Poimen reminds us that it is not enough to endure the turmoil anger creates—we must learn to drive it out entirely. Left unchecked, anger deceives us with excuses and pretexts, but humility demolishes the very foundation of its power. Abba Isaiah gives us the chief remedy: to keep ever before our eyes the humility of Christ—He who endured dishonor, insults, scourging, and even the Cross without anger. When we recall His long-suffering love, the pride that fuels our own wrath is dissolved, and our hearts are humbled into contrition. Later, St. Cassian will also warn us that even a “just cause” cannot justify anger, for once the heart is disturbed, its vision of God is darkened. Instead, we must redirect the sharpness of anger toward our own sinful thoughts, never toward our brothers. In our life in the world, anger manifests daily—in families, at work, in traffic, in countless irritations. But here, too, the Fathers' counsel applies: anger is overcome not by isolation but by forbearance, meekness, kindness, and mercy. The remembrance of death, too, helps us put aside wrath, for what profit is there in clinging to resentment when eternity presses upon us? Anger makes us idolaters; love makes us free. To conquer anger is to begin living even now in the peace of the Kingdom. --- Text of chat during the group:  00:15:22 Bob Čihák, AZ: P 270, A, 6 00:37:25 Anthony: Let God arise and let His enemies be scattered is the fundamental approach. We want order. But let us keep in mind the Spanish Civil War, illustrated in the movie There Be Dragons to show the destruction done in the name of righteousness by mankind based on anger. 00:46:52 Julie: Is it the Jesus prayer the cuts through those thoughts 00:53:10 Hey Oh! : The idea that when we are calm we are better able to perceive what the mind is experiencing makes it so that we have a chance not to be reactive and instead can take in God's goodness in the moment.  This is Andrew. My friend from NJ changed my name title and I can't fix it… 00:53:51 carolnypaver: Reacted to "The idea that when w..." with

In the Gospel of St. Luke 6, our Lord commands us, "Be merciful as your Father is merciful. Judge not and you will not be judged. Condemn not and you will not be condemned." He also teaches us that as you forgive and give mercy, in the same way God will forgive and grant His great mercy to you. Today we consider how to live as vessels of His Divine mercy toward one another and to this world. And as we do, we consider the Jesus Prayer; the great gift and weapon of God's grace given to us to protect us from having a spirit of condemnation toward others, a blessed gift that opens our soul to experience the mercy of Christ our God. For only those who experience His mercy can become mercy toward others.

Fr. John Brancich, FSSP is the pastor of St. Stanislaus Catholic Church in Nashua, New Hampshire. He was ordained into the Priestly Fraternity of Saint Peter in 2004. In Today's Show: Is it a mortal sin to shop on a Sunday? Is the marriage of two validly baptized non-Catholics considered a valid marriage? Once in heaven, will it be impossible to sin? How do we worship the same God as Muslims?  Am I praying for souls in purgatory the proper way? Do animals have a relationship with, or knowledge of, God? How do we respond to Mormon missionaries? What are some good holy sites to visit in the Northeast? What age is considered too old to get a blessing from my father? If someone is civilly divorced but the marriage is not annulled, can that person still receive Holy Communion? Is it required for priests to concelebrate the Mass in which he is not the main celebrant? Can you use a rosary to recite the Jesus Prayer? Is Fr. Brancich making a pilgrimage to Rome with the FSSP? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

The last sermon series from Pastor Brandon will present his "last words" to Calvary Chapel Twin Peaks. These last words will put in one place his core teachings.

Welcome back to The Latin Prayer Podcast! In this episode, we're learning the Prayer to the Shoulder Wound of Jesus, a hidden gem of Catholic devotion that contemplates the most painful, yet unrecorded wound of Christ's Passion. This brief and piercing prayer calls on the mercy of Our Lord through the wound caused by the weight of the Cross, a wound mystically revealed to saints like Bernard of Clairvaux and Padre Pio. Find the PDF to the prayer on my Patreon Page - for those of you who are able to financially support the podcast please Click Here (https://www.patreon.com/thelatinprayerpodcast).   A huge thank you to my patrons!   To Support FishEaters.com Click Here (https://www.patreon.com/fisheaters)   Please check out our Resources, Gift Ideas & Affiliate Links page: https://dylandrego.podbean.com/p/resources-gift-ideas-affiliate-links   Join me and others in praying the Holy Rosary every day; here are the Spotify quick links to the Rosary:   Joyful Mysteries https://open.spotify.com/episode/1yhnGJNSl67psg94j3si3s?si=7IjqIg2wQQaZTJTiDm-Dhw   Sorrowful Mysteries https://open.spotify.com/episode/3P0nIdaLuEjesHRMklwfoj?si=6qF7JBYpRiG0ylwuOohFwA   Glorious Mysteries https://open.spotify.com/episode/3t7lCF7nFQDR3py1jjTAE1?si=hBb_5Ne5Rwu-993nUUqHqg   Luminous Mysteries https://open.spotify.com/episode/6vlAjEGgWPCI79K7Eylh31?si=Hue9USzkTf-L3wrXrK79MQ   15 Decade Rosary https://open.spotify.com/episode/2q33PXMrinZi6fkaV6X7vn?si=Jy_d2xLlTVihD5qa4fSH9g   To follow me on other platforms Click on my LinkTree below. linktr.ee/dylandrego   If you have any prayers you'd like to request, or comments and/or suggestions - please email me at latinprayerpodcast@gmail.com.   Know that if you are listening to this, I am praying for you. Please continue to pray with me and for me and my family.   May everything you do be Ad Majorem Dei Gloriam.   God Love You!   Valete (Goodbye)   This podcast may contain copyrighted material the use of which may not always have been specifically authorized by the copyright owner. We are making such material available in our efforts to advanced the teachings of the Holy Catholic Church for the promulgation of religious education. We believe this constitutes a "fair use” of any such copyrighted material as provided for in section 107 of the US copyright law, and section 29, 29.1 & 29.2 of the Canadian copyright act. Music Credit: 3MDEHDDQTEJ1NBB0

Join the mission! Visit donate.accessmore.com to help fund more episodes and shows like this. This week on the podcast we're turning our attention to a favorite passage of mine found in Matthew chapter 6: “Give us this day our daily bread.” No prayer better summarizes our relationship with God than this expression of trust. God's treatment of fear has always been trust. These are fear-filled days, aren't they? We see it in newscasts and on our neighbors' faces. We're anxious. So, I can't think of a more appropriate phrase to focus on than this simple, profound prayer of trust.

Wake Up to Love, and pray the Holy Rosary, pray the LOVE with us LIVE every weekday morning at 4:44 am ET

We arrive at the conclusion of the article on how Jesus prays, teaches us to pray, and hears our prayer. Fr. Mike examines the remarkable beauty and simplicity of the “Jesus Prayer.” He also examines Mary's Fiat and Magnificat, and how she can pray and intercede for us. He concludes with an invitation to prayer by saying it is more important to pray than to talk about prayer. Today's readings are Catechism paragraphs 2616-2622. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.