Podcast appearances and mentions of John Chrysostom

Fr. Michael Copenhagen is a Melkite (Eastern Catholic) priest, husband, and father at St. Nicholas the Wonderworker Melkite Catholic Church in Gates, New York. He holds a Bachelor's of Sacred Theology from the Pontifical University of St. Thomas Aquinas in Rome. In Today's Show: Our Lord tells us to forgive. How much can we forgive without becoming a doormat? What is the difference between being gullible and being forgiving? What commandment does ingratitude towards God break? If a criminal dies right after baptism, and doesn't commit any other sins, will they enter directly into heaven or spend some time in purgatory? What's Father Copenhagen's advice on the epidemic of MGTOW men going their own way and avoiding marriage and children? They claim they want to live in peace and tranquility without getting fleeced in divorce court. ​​What's up with the Oriental Orthodox Churches? They seem suspicious… are their practices acceptable? It seems Kabbalistic. A priest in town has a very thick accent that makes his sermon hard to understand. His sermons sound very Lutheran, saying that we should only pray to Jesus and to not pray to the saints or the rosary. Should I say something about this? I want to write my thesis on some aspect of St. John Chrysostom's thought, but I can't think of anything. I know that in his time there was no systematic theology, so I wanted to ask for your opinion to give me some ideas. I read in one book that your Guardian Angel is assigned at the moment of conception, while in another book I read that it happens at the moment of birth. In the latter case, the book said the baby is under the protection of the mother's Guardian Angel from conception to birth. So which is correct? 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!

A fifth amendment may help in an earthly court, but not before Christ the righteous Judge. In this episode Father Genard Lazar opens the parable of the wedding banquet in Matthew 22: the invitation is our present life, the wedding hall is the Church, and the King will examine every guest at the final judgment. Merely coming to church — even being baptized — does not mean the verdict is already in our favor. The man without a wedding garment was speechless. There is no counsel, no village patron, and no excuse that will stand.Drawing on St. John Chrysostom and the teaching of the Church, this episode calls us to wake up, repent (not merely admit), and put on the garment of virtue before that day.Key takeaways:• The wedding garment is the life of virtue and good deeds that reveal the quality of our faith• We will all stand before the judgment seat of Christ — including those saved by grace (Matthew 25:31-46; Hebrews 9:27; 2 Corinthians 5:10)• “The devil made me do it,” “I didn't know,” and “I didn't have time” will not answer• Repentance is turning and returning — as the Church of the East prays — not a one-line “forgive me”• Prepare now: be reconciled (Matthew 5:25-26), keep oil in the lamp (Matthew 25:1-13), and repent (Luke 13:1-5)Listen, share, and let the double-edged sword do its work in you today. Rate and review the podcast so more people encounter the living Word.

In this solo teaching episode, Joe Stopulos tackles a topic many Catholic men avoid discussing openly: money. Drawing on two books by finance writer Morgan Housel — The Psychology of Money (2020) and The Art of Spending Money (2025) — Joe walks through the core lessons of both and reframes them through a Catholic lens of stewardship, humility, and contentment. Highlights from this episode: Why doing well with money is about behavior, not intelligence — and how habits shape financial peace The "benchwarmer on a Major League team" analogy that reframes comparison and contentment Why real wealth is what you don't spend, not what you show How money's highest dividend is control over your time — spending it on the people you love Why finances are one of the top three pillars of a healthy marriage, and how Joe addresses this in the marriage prep he leads A nod to Dave Ramsey's budgeting framework — where Joe agrees, and where he doesn't The story of Kurt Vonnegut, Joseph Heller, and the billionaire who had everything except "enough" The quiet millionaire janitor who left $8 million to charity — and what it says about humility A closing quote from St. John Chrysostom on wealth, stewardship, and caring for the poor This episode is a call for Catholic men to examine their relationship with money — not as an end in itself, but as a tool for building a life centered on faith, family, and generosity. This episode is brought to you by: Construction Professionals — CPCustomHomes.com https://cpcustomhomes.com/ #CatholicMen #ManUpPodcast #IowaCatholicRadio #CatholicFatherhood #CatholicDadLife #CatholicStewardship #FaithAndFinance #PsychologyOfMoney #MorganHousel #CatholicMarriage #CatholicPodcast #DesMoinesIowa #IowaCatholic #HeroicVirtue Listen Live · Program Schedule · Our StationsLINKSYou can follow us on Facebook, Instagram, Youtube, Tiktok! More on our website.If you would like to support Iowa Catholic Radio you can donate Here! More from Iowa Catholic Radio:Sunday Dive with Katie PatrizioMan Up! with Joe StopulosCatholic Women Now with Chris Magruder and Julie NelsonThe Uncommon Good with Bo Bonner and Dr. Bud MarrBe Not Afraid with Fr. Fabian Moncada and Fr. Bruce RiebeBe Not Afraid en Español con el P. Fabián MoncadaMaking it Personal with Bishop William JoensenFaith and Family Finance with Gregory WaddleThe Great Men of the Bible with Joe Stopulos Liturgy & DevotionsThe Daily Gospel Reflection with Fr. Nick SmithThe Daily Mass from St. Francis of AssisiThe Daily Mass from St. Pius XThe Daily Mass from St. TheresaSunday Mass from the Basilica of Saint JohnWant to support your favorite show? Click Here Iowa Catholic Radio - Connecting People to Christ Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

The psalmist says his soul treasures God's testimonies. What does that mean? This devotion is basically brought to you by the late fourth century preacher, John Chrysostom.

"Homilies on Philippians" by St. John Chrysostom offers a profound exploration of St. Paul's letter to the clergy of Philippi, a significant early Christian community in Macedonia. Through a series of insightful homilies, Chrysostom, known as the golden-mouthed preacher, delves into themes of faith, piety, and the transformative power of belief, as exemplified by the conversions of key figures in Philippi. His eloquent reflections not only illuminate the historical context of the epistle but also resonate with contemporary audiences seeking spiritual guidance and understanding. The enduring nature of these teachings invites listeners to reflect on their own faith journeys and the timeless principles of devotion and community.

Dave's summer vacation got cut from three months down to two, and Adam has a theory. New baby, plus he hasn't been working near as hard. Dave tried to get a second opinion from Anthony Fauci, who invoked the Fifth on advice of counsel, so we're left with the ruling as it stands. Either way, the new van is getting loaded and the Niles family is headed to a cabin in Michigan for two weeks. Fifties at night, fires in the morning and the evening, which means chopping enough firewood to replace what you burn. Golf, swimming, and a little aluminum fishing boat that Davey gets to ride in. Joseph and Joshua stay on shore. Joseph has a big knot on his head at the moment anyway.Sponsor: Amen app (from the Augustine Institute) Sunday morning in a Catholic family is not easy like Sunday morning. It's kids in the van, beat Father down the aisle, get to the pew. The Amen app is how the guys prepare their kids to receive the Gospel before Mass even starts, plus free access to Divine Mercy in My Soul and True Devotion to Mary. Since 2021 it's hit 950,000 downloads. Let's get them to a million. No paywall, no subscription, no upfront cost. Download the Amen app right now.Sponsor: Select International Tours When Adam and Dave went looking for help leading their first pilgrimage, every single person pointed them to Select International Tours. Having used them, the guys can vouch. Wherever in the world you want to go, head to selectinternationaltours.com and see what they have ready.On the drive back from Lady Pamela's family reunion in Arkansas, Dave counted three mopeds inside 45 minutes, which would be unremarkable in Portland and is deeply strange here. A moped gang remains unconfirmed but would be extremely cool. His reading time is going to Plato's Republic with the group at Deacon Harrison's house, book 10 now, while Adam has missed it all year and is on record that he'll haunt them if they kick him out.Dave also saw the new Odyssey movie, alongside Dr. Frank Grabowski, Juan in a dog onesie as Argos, and Deacon Harrison Garlick, who announced in the group text beforehand: "I have filled my heart with hate." Verdict, 7.5 for entertainment. They shouldn't have tried to cram the whole epic into one film, they changed the ending, which you can't do, and they folded the lotus eaters into Calypso's island. That last one guts the most important choice in the story. Odysseus rejects immortality for his family. That's the whole thing.The pour is Stranahan's Colorado Whiskey, the flagship, from a bottle the distiller sent the guys when the show started and that has sat on the shelf about ten years since. The label reads: Warning, contains high levels of manliness. No age statement, and no, ten years in your house doesn't count. Whiskey only ages in the barrel. Small batch, four barleys, virgin charred American white oak. Not bourbon, not 51% corn. Made in the style of Scotch, right here in America.Then the topic: the five precepts of the Church, Catechism 2041, page 548 if you've got the classic 90s edition. This is the Church flexing authority, which she rarely does. Most of what she does is defensive. Papal infallibility is a negative power, not a positive one. The precepts are different. They bind, and they're the floor, not the ceiling.Attend Mass on Sundays and holy days, and rest from servile labor. Everybody knows the first half. The second half is the one that stings, because going out to eat after Mass means you're compelling somebody else to work. Nurses show up, gas stations stay open, and nobody needs to be demolished by guilt over a trip to the store. Don't be a Pharisee about it. Do take it seriously.Confess your sins at least once a year, meaning your mortal sins. Go monthly anyway, and do a daily examination of conscience, because you can't remember what you ate two days ago, much less where you lost your temper 28 days ago. Dave prays to Our Lady on the way in: help me make this confession as if it were my last. Adam leaves his phone outside, because it's listening, and that's not a conspiracy. And if you deliberately hold a mortal sin back, the confession is invalid and you've just added to the pile. Compound interest is powerful. Compound sin is worse.Receive the Eucharist at least during the Easter season. Observe the days of fasting and abstinence, which used to be far heavier, and nothing is stopping you from going heavier now. Adam has never once enjoyed fasting. Dave eats nothing until dinner and swears he thinks more clearly for it. Both of them fast every Wednesday with a group of men and offer it up for their wives and their families. That's the domestic priesthood doing what it's for.And help provide for the needs of the Church. Notice it doesn't say if you can afford it. Money is the easy part. Time is the sacrifice, especially in the seasons of fatherhood when there isn't any. Fr. Brian O'Brien's answer when somebody says the church really ought to do this: "I totally agree. You should do it." Your kids need to see you make some of your time sacred, not because nothing else was asking for it, but because you told everything else no.It all lands on stewardship. You don't owe God 10%. You owe Him 100%. The house, the money, the hours, and most of all the kids were never yours, and He's going to want all of it back. Adam is honest about where that gets hard: leaving work drained, walking in the door, wanting to shut down instead of engage. The fix isn't willpower. It's routine. A liturgy of the home. Because those minutes belong to Him too, and at judgment there won't be a single moment that goes unjudged.One housekeeping note. The Camp Out is always the last weekend of September, so put it on the calendar now. Sign-ups open at the end of August, late on purpose, because opening early means people sign up and don't come, and space is limited. Patrons still come free. This year the guys will be asking for donations on site, because Patreon numbers are down and 100% of what comes in goes straight back into the show. Neither of them takes an income from it.Protect what you were given. Provide more than the minimum. Establish a house that looks like the King is coming back for it. Raise your glass.TOPICS COVEREDDave's summer vacation demoted from three months to two, with Fauci pleading the Fifth on the scienceTwo weeks at a Michigan cabin, chopping firewood to replace what you burn, and a little aluminum fishing boat15,000 miles on a brand new van because Oklahoma City is a multiple-times-a-week tripThree mopeds in 45 minutes in Arkansas, and the unconfirmed existence of a moped gangReading Plato's Republic with the group at Deacon Harrison's, book 10, and Adam's threat to haunt them if he gets kicked outThe new Odyssey movie reviewed: Juan in a dog onesie as Argos and Harrison Garlick arriving with his heart pre-filled with hateWhy folding the lotus eaters into Calypso's island wrecks the most important choice in the storyWhiskey of the week: Stranahan's Colorado Whiskey, on the shelf ten years, "warning, contains high levels of manliness"Why an age statement stops the day it's bottled, because whiskey only ages in the barrelWhat makes Stranahan's American whiskey and not bourbon: four barleys, virgin charred American white oak, made in the style of ScotchBringing back the old show warning, sporadically and without noticeThe five precepts of the Church, Catechism 2041, and why they're the floor and not the ceilingPapal infallibility as a negative, defensive power versus the precepts as the Church flexing positive authorityWhy the Church legislates as little as possible and prefers freedom from the law over obedience to itResting from servile labor: the case against going out to eat after Mass, and why nurses and gas stations are fineSt. John Chrysostom on why you cannot pray at home the way you pray in churchConfessing mortal sins at least once a year, and why monthly confession is the better habitThe daily examination of conscience as the thing that makes confession possible at allDave's prayer to Our Lady walking into the confessional: make this confession as if it were my lastWhy Adam leaves his phone outside the confessionalSt. Alphonsus Liguori on concealing sin, and why an intentionally incomplete confession is invalid and grave matterThe Easter duty and St. Thomas Aquinas on why the Eucharist completes what baptism beginsAquinas's threefold purpose of fasting, and why the second reason is the most interesting oneSt. Basil the Great: fasting as a weapon for the valiant and a gymnasium for athletesFasting every Wednesday with a group of men and offering it up for your wife and familyProviding for the needs of the Church with time, not just money, and Fr. Brian O'Brien's "you should do it"Why churches were built with a piazza out front, and what that says about communityStewardship: you don't owe God 10%, you owe Him 100%, and He wants your kids back"It's the King's house" as a reason to actually take care of what you haveComing home mentally exhausted and shutting down instead of engaging, and why routine beats willpowerThe liturgy of the home: building routines so a weak will has somewhere to fallCatholic Man Show Camp Out: always the last weekend of September, sign-ups open at the end of AugustREFERENCED IN THIS EPISODEBooks &...

The Timing of the Gog and Magog War by Chris White on Amazon:https://www.amazon.com/Timing-Gog-Magog-War-Revelation/dp/B0HBN1X1RB False Christ by Chris White on Amazon:https://www.amazon.com/False-Christ-Antichrist-Jewish-Messiah/dp/0991232925 Did the earliest Christians believe the Antichrist would present himself as Israel's long-awaited Messiah? In this episode, we examine the writings of the earliest church fathers—including Hippolytus, Irenaeus, John Chrysostom, John Damascene, Tertullian, Victorinus, and … Continue reading "Did the Earliest Christians Believe the Antichrist Would Be the Jewish Messiah?"

Saint Paul reminds us that the Church is God's building, founded on Jesus Christ alone, and that each of us is called to build our lives with materials that will endure. Drawing on St. John Chrysostom's homilies on this reading, this sermon explores how small acts of faithfulness—or neglect—shape the kind of people we are becoming. God's goal is not merely that we obey His commandments, but that, stone by stone, we become His holy temple, a dwelling place for His presence. Enjoy the show! --- Gold or Straw? Building a Life That Lasts I Corinthians 3:9-17 In today's Epistle, Saint Paul gives us two images. First, he says that we are God's building. Then he says something even more astonishing: we are God's temple. Those two images belong together. Buildings are not assembled all at once. They are built stone by stone, beam by beam, choice by choice. That is the Christian life. Notice that St. Paul does not say, "You are Paul's building," or "You are Apollos's building." He says, "You are God's building." Paul planted. Apollos watered. Others continued the work. But the Church belongs to God. That means the Church was never meant to gather around personalities, no matter how charismatic, convincing, or popular. It gathers around Christ. Then St. Paul says something even stronger: "No one can lay any other foundation than the one already laid, which is Jesus Christ." Chrysostom piles image upon image from Scripture. Christ is the Head, and we are the Body. Christ is the Vine, and we are the branches. Christ is the Bridegroom, and we are the Bride. Christ is the Foundation, and we are the building. Every one of those images teaches the same thing: there can be no gap between Christ and us. Because he is remembered as such a great theologian, it is easy to forget that St. John Chrysostom was also a pastor who understood the daily struggles of his flock. In his homily on this Epistle, he shares a piece of deeply practical wisdom. We often think the greatest danger comes from great sins, but he warns us about little ones. Going back to the image of the building, a tiny crack in a wall becomes a collapsing building. A small tear in a garment becomes a ruined cloak. A branch cut off only a little while from the vine quickly withers. Small acts of neglect, if ignored, soon become great ones. That is why the spiritual life requires attention—not because God is keeping score, but because love is either growing or shrinking. Then Paul changes the image. Now he says every one of us is building with different materials. Some build with gold, silver, and precious stones. Others build with wood, hay, and straw. What does that mean? Chrysostom says he is talking about the life we build. Some habits endure forever—we carry both them and their fruits into the age to come. Others prove empty. They cannot withstand the testing fire. Patience, mercy, faithfulness, prayer, and truthfulness become like gold. Resentment, vanity, bitterness, and self-indulgence are straw. They may seem substantial now, but they cannot sustain us in this life, and they have no place in the life of the Kingdom. That raises an important question: what are we building today? Because we are always building something. Every conversation, every decision, every act of forgiveness, every refusal to forgive, every prayer, every excuse, every generous act, every selfish act—another stone is being laid, or another bundle of straw. Finally, Paul says, "Do you not know that you are God's temple?" Notice the progression. We begin as a building. We end as a temple. God is not constructing a monument. He is preparing a dwelling place. His purpose is not merely that we behave better. His purpose is that He Himself may dwell within us. That is why holiness matters—not because God needs better rule-keepers, but because God desires a home in the human heart. And that changes everything. We do not practice patience simply because patience is a rule. We practice patience because it prepares the heart to receive Christ. We forgive because resentment has no place in God's temple. We pray because prayer is how the living God is welcomed into His temple. We come to church week after week because God is still building us—stone by stone, prayer by prayer, act of repentance by act of repentance—until the building truly becomes what it was always intended to be: the dwelling place of the living God.  

Can the devil be saved?While many Christians assume the answer is obvious, the Eastern Church Fathers offer a far more nuanced discussion than most people realize. In​ this episode, Nathan Jacobs explores the five major positions found within the Christian East on whether Satan and the fallen angels can ultimately be​ redeemed—and what these views reveal about God's goodness, providence, and the nature of salvation.Rather than focusing on speculation, this conversation examines how the Fathers reasoned through the question and why their answers consistently​ point back to the infinite love of God.======================================Timestamps00:00 Introduction00:00:50 Theology vs. Theological Opinion00:01:32 Five Views on the Devil's Salvation00:03:04 Why Most Fathers Say No00:03:19 St. Paisios and Praying for the Devil00:04:37 St. Ammonios on God's Will00:06:21 St. John Chrysostom and the Unpardonable Sin00:07:21 St. Maximus the Confessor00:08:54 St. Symeon the New Theologian00:10:19 Why John of Damascus Says It's Impossible00:11:23 Death as Mercy00:16:46 Why Angels Cannot Be "Remade"00:19:53 Can the Devil Be Saved?00:20:18 Pseudo-Dionysius on Corruption00:22:55 Origen and Universal Salvation00:26:51 Gregory of Nyssa and St. Isaac the Syrian00:28:26 The Five Positions Summarized00:30:25 What the Fathers Agree On00:31:09 God's Providence and Love00:35:29 The Common Thread00:36:13 A Final Story from St. Sophronius======================================Do you like this content? Join Jacobs Premium to get exclusive access to essays, lecture series, monthly Q&A Zoom calls, and ourbook club. Use code: LEWIS to get a discount: https://www.thenathanjacobspodcast.com/Support the East West Series: http://theeastwestseries.com/======================================Relevant Links:​God's Omnipotence Explained: Can God Really Do Anything? https://youtu.be/qEYzy1Wbjcg​On Apokatastasis and Universal Salvation​: https://open.substack.com/pub/nathanajacobs/p/on-apokatastasis-and-universal-salvation?utm_campaign=post-expanded-share&utm_medium=webAll links:The Theological Letters (Substack): https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastX: https://x.com/NathanJacobsPodFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobsListen and please review the podcast elsewhere:Spotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcast

Pray the Office of Readings from the Liturgy of the Hours, also known as the Divine Office, for Sunday of the Seventeenth Week in Ordinary TimePsalm 1Psalm 2Psalm 3Reading 1: 2 Corinthians 7Reading 2: From a homily on the second letter to the Corinthians by St. John Chrysostom, bishopSt. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Pray the Office of Readings from the Liturgy of the Hours, also known as the Divine Office, for Feast of St. James, ApostlePsalm 19APsalm 64Psalm 97Reading 1: 1 Corinthians 4Reading 2: From a homily on Matthew by St. John Chrysostom, bishopSt. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

The Christian life can seem difficult at first, but Christ does more than command holiness—He heals the heart. Reflecting on St. John Chrysostom's homily on Matthew 5, this sermon shows how the Holy Spirit gradually reshapes our desires so that virtue becomes joyful and love becomes natural. Christ fulfills the Law not only in Himself but also, by His grace, in us.  Enjoy the show! --- The Sunday of the Fourth Ecumenical Council Matthew 5:14-19; Titus 3:8-15 In today's Gospel, our Lord says something that must have surprised His listeners. "Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them." Now, at first glance, that almost seems unnecessary. Nobody listening to the Beatitudes would naturally conclude that Jesus was attacking Moses. After all, He had been teaching humility, mercy, purity of heart, peacemaking, and love. Nothing about that sounds like rebellion against God's Law. So why does He stop to say this? Saint John Chrysostom says it is because Jesus knows what He is about to do. He's about to say things that sound startling. "You have heard it said, 'Do not murder.' But I say to you, do not even harbor hatred." "You have heard it said, 'Do not commit adultery.' But I say to you, do not even cultivate lust." He isn't lowering the standard. He's raising it. The people might naturally think, "Wait a minute. Is He replacing Moses? Is He setting aside everything God gave us?" So before He says another word, He reassures them. "I have not come to abolish. I have come to fulfill." That word fulfill is important. Christ doesn't erase the Law. He reveals and connects us with what it was always pointing toward. The commandment against murder was never just about keeping blood off your hands. It was always meant to teach us to love our neighbor. Christ simply carries it all the way into the heart. The commandment against adultery was never merely about outward behavior. It was always about purity of heart and faithfulness. Christ carries it into our thoughts, our desires, our imagination. Every commandment moves in the same direction—from external obedience toward inward transformation. That's what fulfillment means. Saint John Chrysostom points out something else that is beautiful. Christ fulfills the Law in three ways. First, He fulfills it Himself. He alone keeps it perfectly. He can honestly ask, "Which one of you convicts Me of sin?" Every commandment finds its perfect expression in Him. Second, He fulfills the prophecies. Everything the prophets had spoken—His birth, His ministry, His suffering, His kingdom—comes true in Him. But then Chrysostom gives a third fulfillment, and I think this is the one we often forget. Christ fulfills the Law in us. And that was necessary, because the Law could teach righteousness, but it could not communicate the life by which righteousness is fulfilled. The Law could show us the good. It could expose our failures. But it could not heal the heart. Christ does what the Law by itself could never do. Through His death, resurrection, and the gift of the Holy Spirit, He actually begins making us into the kind of people the Law always envisioned.   Not merely people who avoid murder... but people who love. Not merely people who avoid adultery... but people who become pure. Not merely people who tell the truth... but people whose whole lives become truthful. That's why Christianity isn't about lowering expectations. Neither is it about adding more rules. It's about becoming a new creation. This is why Orthodoxy speaks so much about theosis. God's purpose is not simply to forgive sinners, but to make them partakers of the divine life.God is not merely interested in better behavior. He is forming saints. The commandments are not arbitrary rules meant to restrict life. They are a portrait of fully human life—life as it looks when it is filled with the life of God. So when Christ says, "You have heard... but I say to you..." He is not correcting Moses. He is revealing the deepest meaning Moses had been pointing toward all along. And there is one more thing that Saint John Chrysostom says that I find deeply encouraging. He reminds us that at first the Christian life can seem difficult. Forgiveness feels hard. Patience feels unnatural. Humility feels costly. We imagine that holiness means spending our whole lives forcing ourselves to do things we don't really want to do. But that's only true at the beginning. As Christ heals the heart, He also heals our desires. The things that once seemed impossible slowly become natural. The sins that once looked attractive begin to lose their appeal. The virtues that once felt burdensome become a source of joy. That is what spiritual formation is. God is not simply teaching us to behave differently. He is teaching us to love differently. That is why we return to the Church week after week. Why we pray the same prayers. Why we fast. Why we confess. Why we receive the Holy Mysteries. These are not religious chores. They are the ordinary means by which the Holy Spirit reshapes the heart. Little by little, almost without noticing it, Christ is teaching us to desire what He desires and to love what He loves.  The [lost] likeness is gradually restored. But that encouragement also comes with a warning: It's possible to keep the rules while missing their purpose. The Pharisees became experts at outward observance while neglecting mercy, humility, forgiveness, and love. That temptation hasn't disappeared.   It's possible to be outwardly Orthodox—to fast, attend services, know the prayers, defend the faith—and still carry resentment, pride, envy, or contempt in the heart. Christ loves us too much to let us settle for appearances. He always leads us deeper. From actions... to desires. From behavior... to character. From keeping commandments... to becoming people who naturally love what is good. So let us not become discouraged if the road sometimes seems steep. Let us simply keep taking the next faithful step. As Saint Paul says, "Forgetting what lies behind and straining forward to what lies ahead, let us press on toward the goal for the prize of the upward call of God in Christ Jesus." That is the Christian life—not perfection overnight, but faithful formation day after day, until the commandments are no longer something imposed upon us from the outside, but fulfilled within us by Christ Himself. That is what He came to do—not to abolish the Law, but to fulfill it, in Himself, and by His grace, in us. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

Who was John Chrysostom? Why was John Chrysostom nicknamed 'golden-mouthed'? How did John Chrysostom become archbishop of Constantinople?

2）弗1:3-14  基督為萬物的元首 3願我們的主耶穌基督的天主和父受讚美！他在天上，在基督內，以各種屬神的祝福，祝福了我們，4因為他於創世以前，在基督內已揀選了我們，為使我們在他面前，成為聖潔無瑕疵的；5又由於愛，按照自己旨意的決定，預定了我們藉着耶穌基督獲得義子的名分，而歸於他，6為頌揚他恩寵的光榮，這恩寵是他在自己的愛子內賜與我們的；7我們就是全憑天主豐厚的恩寵，在他的愛子內，藉他愛子的血，獲得了救贖，罪過的赦免。8的確，天主豐厚地把這恩寵傾注在我們身上，賜與我們各種智慧和明達，9為使我們知道，他旨意的奧秘，是全照他在愛子內所定的計劃：10就是依照他的措施，當時期一滿，就使天上和地上的萬有，總歸於基督元首。11我們也是在基督內得作天主的產業，因為我們是由那位按照自己旨意的計劃施行萬事者，早預定了的，12為使我們這些首先在默西亞內懷着希望的人，頌揚他的光榮；13在基督內你們一聽到了真理的話，即你們得救的福音，便信從了，且在他內受了恩許聖神的印證；14這聖神就是我們得嗣業的保證，為使天主所置為嗣業的子民，蒙受完全的救贖，為頌揚他的光榮。 ❖1:3-14本段可說是保祿神學的綱要，因為當中包括教會的一切基本要理：如天主聖三：聖父為萬有的根源與終向；聖子降生，以自己的寶血救贖人類；聖神對基督妙身施行聖化、寵召和預定，並啟示天主的奧秘；基督為萬有的元首，是人類歷史的中心等等。 本段也是一首含義極深的讚美詩，當中3-10節也用作時辰頌禱禮星期一晚禱兩篇聖詠後的（第三篇）新約聖歌。而「為頌揚他的光榮」一句，在本詩內共出現三次，仿如一個叠句（6,12,14）。本讚美詩可分為三小段： 1）3-4天主在愛子內揀選了我們； 2）5-8天主在愛子內預定了我們； 3）9-14天主在愛子內揭示他的奧秘。 1）3-4天主在愛子內「揀選」了我們 ❖「願我們的主耶穌基督的天主和父受讚美！他在天上，在基督內，以各種屬神的祝福，祝福了我們」（3）──這讚美詩以「祝福／讚美」作小引：我們「讚美」天主，因為「他祝福了我。」「祝福」和「讚美」實為同一個動詞：（greek） euvloge,w - eulogeō ＝（hebrew） %rB - brk。中文則以動詞對象不同，分別譯作「祝福」（由上而下）或「讚美」（由下而上）。「祝福／讚美」這詞在本詩中共出現了三次，這與猶太人傳統的祈禱極相似，但當中卻開宗明義提到聖三：「天主父」（qeo.j path,r - Theos Patēr）、「主耶穌基督」（ku,rioj VIhsou/j Cristo,j - kyrios Iesous Christos）和「屬神的祝福」（euvlogi,a| pneumatikh/| - eulogia pneumatikē），意即來自「聖神」（pneu/ma - Pneuma）的祝福。 保祿稱天主為「主耶穌基督的天主和父」，因為就耶穌的人性而言，天主真是他的「天主」，就耶穌的天主性而言，天主本是他的「父」（迦4:4；格前15:24等）。對新約子民來說，天主不但是「亞巴郎、依撒格、雅各伯的天主」（出3:6；瑪22:32等），更是「主耶穌基督的天主和父」，這稱呼實在十分恰當。 ❖「因為他於創世以前，在基督內，已揀選了我們⋯⋯」（4）──這句話使我們想到主耶穌所說的話：「父啊！你所賜給我的人，我願我在那裏，他們也同我在一起，使他們享見你所賜給我的光榮，因為你在創世之前，就愛了我」（若17:24）。天父「於創世之前」已決定聖子要降生成人，即他從永遠就願意世人，因着他降生成人的聖子成為自己的義子，為的是能「藉着基督，在基督內，同基督一起」愛慕天父。既然天主預先決定了他聖子的降生，他也就為了聖子的光榮，創造了萬有。基督是萬有的近因和直接目的：萬有是在他內，為了他而受造的（哥1:15-20）。（按「在基督內」evn Cristw|/ - en Christō一語在3-14節一段內共用了10次） 保祿特別着重人「在基督內」所蒙受的「屬神的」鴻恩，即謂都是「屬於永生的」（格後4:17-18），且與聖神有關的。4節說明天主何以「於創世以前……揀選了（evxele,xato - exelexato）我們」，就是因為天父要「使我們在他面前，成為聖潔無瑕疵的」，要相似他的聖子：因為耶穌是聖的，是無瑕疵的羔羊（路1:35；伯前1:19）。天父要人在基督內也成為自己的「義子」，相似自己的「愛子」。 天主「在創世以前預選人」這事實，尤其在聖母瑪利亞身上明顯不過：瑪利亞在「受孕之始便賦有的這些獨特的聖德光輝」，完全是來自基督；她是「因自己聖子的功勞，奇妙地獲得了救贖之恩」。聖父「在天上，在基督內，以各種屬神的福分，祝福了她」（弗1:3），超越任何受造物。天主「在創世以前」，已在基督內揀選了她，為使她「在天主面前，藉著愛而成為聖潔無瑕的」（弗1:4）。（教理492） 2）5-8天主在愛子內「預定」了我們 ❖「又由於愛，按照自己旨意的決定，預定了我們藉着耶穌基督，獲得義子的名分，而歸於他」（5）──保祿在此有意說明天主所以「預定了我們⋯⋯獲得義子的名分」的緣由：天主所以這樣做，並無別的，只因為他是「愛」（若一4:16）。保祿在羅8:28-30指出了天主愛人的5個步驟（預知、預定、寵召、使人成義、賜予永生光榮）：天主藉着這五個步驟達到了救贖人類，使人成為他的義子，及「頌揚他恩寵的光榮」（6）等目的。 「預知」和「預定」，指天主「於創世以前」，即在「時間以前」所有的旨意；而「寵召」、「使人成義」和「賜予永生光榮」，指天主在「時間中」執行自己旨意的行為。天主這靈活生動的愛有一個目的，就是要他的義子「頌揚他恩寵的光榮」。「為頌揚他恩寵的光榮」一句，出現了第一次，它將再出現於讚美詩中，仿如一個叠句（6,12,14）。 ❖天主「預定了我們」，這話有什麼意思？這並不是定命論！因為時間的每一刻都真真實實地呈現在天主面前。所以祂「預定」自己的永遠計劃時，也包括每人對祂恩寵的自由回應。正如宗4:27-28所指出的，「實在，黑落德和般雀比拉多，與異民和以色列人聚集在這座城內，反對祢的聖僕人耶穌，反對祢的受傅者，實行了祢的手和計劃所預定要成就的事。」天主允許了人的盲目行為，以完成祂救恩的計劃。（教理600） ❖天主並沒有預定任何人下地獄。罪人下地獄是因為他故意離棄天主，在大罪中至死不悔改。在感恩祭和信友每日的祈禱中，教會懇求天主的仁慈，祂並不願意「任何人喪亡，只願眾人回心轉意」（伯後3:9）：「主，所以我們懇求祢，惠然收納，祢的僕人和祢全家所奉獻的這項禮品，使我們一生平安度日，脫免永罰，並得列入祢簡選的人群中。」（教理1037） ❖「這恩寵是他在自己的愛子內賜與我們的。我們就是全憑天主豐厚的恩寵，在他的愛子內，藉他愛子的血，獲得了救贖，罪過的赦免」（6-7）──仁慈的大父所以用這豐厚的恩寵優待世人，純是為了他「愛子」的緣故；「愛子」（hvgaphme,noj - egapēmenos）一名是天父用來稱呼耶穌的（瑪3:17; 17:5）。雖然我們因原祖的罪都成了罪人，但天主「在愛子內」救贖了我們。這救贖首先在於「罪過的赦免」，這是最基本的恩賜，只有當天主赦免我們的過犯，我們才能與天主和好如初（羅5:1），成為他的子女。 ❖「天主豐厚地把這恩寵，傾注在我們身上，賜與我們各種智慧和明達」（8）──保祿提到「罪過的赦」後，更指出天主賜給了我們「各種智慧和明達」。藉着「智慧」（sofi,a - sophia），做義子的能夠領會天父的心意；而藉着「明達」（fro,nhsij - phronēsis），就能夠知道用什麼方法，做什麼事去悅樂天父的心。 ❖金口聖若望（St. John Chrysostom 354-407）講論這首讚美詩說：「你還欠缺什麼？你已成了不死不滅的，成了自由的，成了天主的子女，成了義人，成了兄弟，成了同為繼承人，與基督一起為王，與他一起受到光榮。一切都賜給了我們，正如經上說的：『豈不也把一切與他一同賜給我們嗎？』（羅8:32）⋯⋯天主『按照自己旨意的決定』（弗1:5）所指為何？意思是說；天主切願和渴望我們得救。他為何這樣愛我們？他為了什麼原故如此愛我們？只因了仁慈：實在，這恩寵全是基於他的仁慈。⋯⋯為此，保祿肯定說一切都是『為頌揚他恩寵的光榮，這恩寵是他在自己的愛子內賜與我們的』（弗1:6）。實在，天主不但從罪惡之中解救了我們，他還使我們成為可愛的。⋯⋯他裝飾我們的靈魂，使它成為美麗的，令人喜愛和戀慕的。天主藉他愛子的血完成了這一切」（In Epistolam ad Ephesios, I, 1,2,3 ; PG 62:11-14）。 3）9-14天主在愛子內使我們知道他的「奧秘」 ❖「為使我們知道他旨意的奧秘，是全照他在愛子內所定的計劃」（9）──天父除了在愛子內「揀選」和「預定」了我們（4-5），還「使我們知道他旨意的奧秘」。依照保祿的思想，天主的「奧秘」（musth,rion - mystērion）就是他為了人類的救贖而「在愛子內所定的計劃」。這項從永遠就決定了的計劃，除非有天主的啟示，沒有一個人能夠想得到。 ❖「依照他的措施，當時期一滿，就使天上和地上的萬有，總歸於基督元首」（10）──天主的這項計劃待時期一滿，就在聖神的推動下，藉着基督，並在基督內實現（3:4; 6:19；哥1:25-27; 4:3等）。保祿用了這句話，說明兩件大事： 1）天主是在時間中實踐了他的奧秘。「依照他的措施，當時期一滿」一句，與迦4:4「但時期一滿，天主就派遣了自己的兒子來」頗為相似。弗1:10所說的「時期」（kairo,j - kairos）是指默西亞時代那一刻，迦4:4所指的「時期」（cro,noj - chronos）卻指這時間的進程。歷史是天主所推動的，是為叫降生的聖子光榮他的父（若17:1-2）。 2）天主這奧秘的內容，在於「使天上和地上的萬有，總歸於基督元首。」「總歸於基督元首」（avnakefalaiw,sasqai - anakephalaiōsasthai）這動詞有「再匯合」、「重新」和「合而為一」的含義，英文多譯作 ‟recapitulate”，意思是天主從永遠即預定了降生為人的聖子要作「萬有的元首」（1:22-23；哥2:10）。天主在永遠所決定的，如今在時間中藉着聖子的降生和救贖工程實現了。雖然宇宙中沒有一件事物不屬於基督權下，但是保祿在此特別着重天使和人類全屬他權下，所以他說「天上和地上的萬有」：「天上」是指「天使」，「地上」是指「人類」。 ❖「我們也是在基督內，才得作天主的產業，⋯⋯為使我們這些首先在默西亞內懷着希望的人，頌揚他的光榮」（11-12）──在基督內，不論是猶太人或外邦人，藉着信德都成了天父的承繼人──「產產」。在他聖子降生為人以前，人類分成兩大派別：即猶太人和外邦人。猶太人是「首先在默西亞內，懷着希望的人」（12），因為他們得了天主的啟示，知道救世主即將來臨，所以把希望都寄託在默西亞身上。只要他們以信德接受基督，他們就是頌揚天主的光榮（5-6）。 ❖「你們一聽到了真理的話，即你們得救的福音，便信從了，且在他內，受了恩許聖神的印證」（13）──猶太人和外邦人都「在基督內」，或藉着基督的教會，聽到了「真理的話」，即聽信了耶穌的福音而得救。「且受了恩許聖神的印證」，即謂聖神給基督徒蓋上了一個印，印上一個特別記號，說明他們是屬於基督的，為在基督內而活於天主（羅6:10）。 ❖「這聖神，就是我們得嗣業的保證，為使天主所置為嗣業的子民，蒙受完全的救贖，為頌揚他的光榮」（14）── 那擁有聖神的信友，在自己心中既有聖神作「保證」，那麼，對將來的「嗣業」也便有了「保證」，待天主所指定的期限一到，「天主所置為嗣業的子民」，亦即聖教會，便要蒙受完全的救贖，因而頌揚天主的光榮。 *****     *****     ***** ❖「聖洗、堅振和聖秩三件聖事，除了賦予聖事恩寵外，還賦予聖事的神印或『印號』，信友藉此分受基督的司祭職，並按照不同的身分與任務，成為教會的一分子。這令人肖似基督和教會的印號，由聖神所實現，是永不會磨滅的；這印號時常存留在信友內，成為他們領受恩寵的積極準備；它又是天主照顧的許諾和保証，且是欽崇天主和服務教會的召叫」（教理1121）。

Morning Offering, July 13, 2026 is brought to you by https://bit.ly/4vbIPgAIsaiah and St. John Chrysostom remind us that authentic worship is proven not only at the altar but also in how we love and serve our neighbors.Every morning, join Father Brad as he begins the day with prayer and reflection. In a few short minutes, Father Brad guides you in prayer, shares a brief reflection grounding your day in the Church's rhythm of feast days and liturgy, and provides you with the encouragement necessary to go forward with peace and strength. Disclaimer: The ads shown before, during, or after this video have no affiliation with Morning Offering and are controlled by YouTubeLet us do as the saints urge and begin our days in prayer together so as a community of believers we may join the Psalmist in saying, “In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly.” (Psalm 5:3-4)________________

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From Grace to Greater Grace Romans 12:6-14 Every Christian has received gifts from God, but discernment begins not with extraordinary revelations, but with a quiet heart that learns to recognize where God is already at work. Drawing on St. John Chrysostom's image of the vessel, this homily explores how repentance, prayer, humility, and faithful cooperation with God's grace enlarge our capacity to receive His life. The goal of the Christian life is not to envy another's calling but to become fully ourselves in Christ, growing "from grace to greater grace, from love to deeper love."  Enjoy the show! --- In today's Epistle, Saint Paul says something both wonderfully encouraging and deeply challenging. He reminds us that every one of us has received gifts from God. No one here has been overlooked. No one is unnecessary. The Holy Spirit has given each of us something through which He intends to build up the Body of Christ. But that immediately raises a question. How do we know what our gift is? Sometimes we imagine that discernment means waiting for a lightning bolt from heaven. We think that one day God will suddenly reveal exactly what He wants us to do. Usually, that's not how it works. More often, discernment grows out of a life that has already become quiet enough to hear God. Part of your discernment is simply paying attention. What has God placed in your life? What opportunities has He given you? What needs has He placed before you? What abilities has He entrusted to you? Those are often the first clues to discovering your vocation. Discernment isn't first about discovering a career or even a ministry. It is learning to recognize where God is already at work and joining Him there. Saint John Chrysostom has a beautiful insight here. He says that Saint Paul is careful to preserve two truths at the same time. First, every gift is truly a gift. If someone has the gift of teaching, or leadership, or generosity, or mercy, there is no room for pride because none of us manufactured these gifts ourselves. They have all been entrusted to us by God. But Chrysostom also says there is no room for laziness. He uses the image of a vessel. God pours out His grace generously, but the amount a vessel can receive depends upon its capacity. The larger the vessel, the more it can hold. The more the vessel has been enlarged through faith and repentance, the more room there is for God's grace to work. That means our task is not to envy someone else's gift. Our task is to enlarge the vessel. Notice what Paul doesn't say. He doesn't tell us to manufacture the grace. He tells us to become capable of receiving it. I was reminded of that recently while traveling in Italy. Everywhere we went, coffee was served in those little espresso cups. Perfectly fine for espresso—but after a few days I found myself missing my big American coffee mug! A larger vessel simply holds more. But then it occurred to me that size isn't the only thing that matters. A large cup that is full of old coffee grounds, grime, or yesterday's leftovers still can't receive fresh coffee. Before it can be filled, it has to be cleaned. The same is true of us. God is always pouring out His grace. The question isn't whether He is willing to give it. The question is whether we have made room to receive it. Repentance cleans out the vessel, and the spiritual life enlarges it. How do we do that? By repentance. By prayer. By worship. By humility. By learning to quiet the passions that so often drown out the voice of God. This is why the spiritual life is so important. Before we can use our gifts well, we must become the kind of people who can receive and exercise them wisely. And that requires stillness. We live in a noisy world. There are constant opinions, constant distractions, constant arguments, constant anxieties. Every day someone tells us what we should fear, what we should desire, what we should be angry about. It becomes very difficult to hear God when every other voice is shouting. One of the greatest acts of spiritual discipline is simply learning to become quiet. Not merely quiet on the outside. Quiet on the inside. Quiet enough that we stop reacting to every impulse. Quiet enough that we stop needing to prove ourselves. Quiet enough that we can finally listen. Only a quiet heart can recognize the gentle movements of the Holy Spirit. There is another temptation, and it's a subtle one. Because we rightly confess God's grace, we can begin to think that our role is simply to wait. "If God wants me to become holy," we tell ourselves, "He'll make it happen." But Saint John Chrysostom won't let us think that way. Grace is always God's gift. But he reminds us that the beginning lies with us. We enlarge the vessel. We exercise the gift. We practice the virtues. We pray. We repent. We forgive. We become faithful in the little things. God supplies the grace, but He does not bypass our freedom. He invites our cooperation. And our cooperation is required because the command is to love God and our neighbor, and love requires action. This is what the Fathers mean when they speak of synergy—not that we earn God's grace, but that we freely cooperate with it. And that finally brings us to trust. So much of our anxiety comes from believing that everything depends on us. What if I make the wrong decision? What if I miss my calling? What if I should be doing something else? But those are the wrong questions. The right questions are much simpler. Am I becoming faithful? Am I becoming humble? Am I becoming the kind of person who can receive what God wants to give? Because if the answer to those questions is yes, then God is perfectly capable of directing your life. As we look through the Scriptures, one thing becomes obvious. God has never had trouble finding capable people. Egypt had capable people. Babylon had capable people. Rome had capable people. Finding competent men and women has never been God's problem. What God delights in finding are hearts that are willing to trust Him. Hearts humble enough to learn. Hearts faithful in the little things, day after day. Hearts open to receiving His grace. That's why comparing ourselves with other people is such a waste of time. God isn't asking you to become someone else. He's asking you to become fully yourself in Christ. So don't spend your life wishing you had someone else's gift or someone else's job. Don't imagine that if only you could preach like this person, sing like that person, organize like someone else, then God could finally use you. That isn't His question. His question is: What have I already entrusted to you? And what kind of vessel are you becoming? Are you enlarging it through prayer? Through repentance? Through trust? Through love? The saints were not people who received different grace from us. They simply spent a lifetime enlarging the vessel because God delights in filling every vessel that is offered to Him. God has already given you everything you need for today's obedience. Just look around you. There is no shortage of opportunities to love. There is no shortage of people who need encouragement. No shortage of burdens to help carry. No shortage of prayers to offer. No shortage of forgiveness to extend. The opportunities to love are already waiting for us. And here's the beautiful thing: as we are faithful in these little things, God enlarges the vessel. He entrusts us with more—not because He needs more accomplished, but because He is teaching us to love more deeply. That's the joy of the Christian life. God is not merely giving us work to do. He is forming us into the kind of people who can love as Christ loves. Every act of obedience, every quiet prayer, every burden we help carry, every hidden act of mercy is one more way that the Holy Spirit shapes us, little by little, into the likeness of Christ. And that is the greatest gift and the highest calling of all. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

One commentator has said that a parable is “storytelling with a message,” that also declares a truth, and that also asks for a response. So, when Jesus is telling a parable, it's not just a literary exercise or a brain teaser. He's using a story to call His listeners into some kind of transformation. But whether it ends up being an "ah-hah" moment for the listener depends upon their heart. Maybe parables are the ultimate heart detectors. Art credit: "Heart and Soul" by Jan Camerone. Other photos Pastor Chris referred to in this sermon: Model of a working first century Judean fishing boat. Model of the “Jesus Boat” they found at the Sea of Galilee in 1986. The actual “Jesus Boat” on display. The Sea of Galilee from Capernaum. Farther up the hill looking down toward Capernaum. “The Sower” by Millet (1850). “The Sower” by Van Gogh (1888). “The Sower” by Melani Pyke (contemporary).

Friends of the Rosary,Today's Gospel (Matthew 10:1-7) shows Jesus summoning the Twelve and giving them authority to drive out demons and cure every disease."As you go, make this proclamation: ‘The Kingdom of heaven is at hand.'"Discipleship is an invitation to all of us. Christ calls, names, equips, and sends. And the mission begins close to home: “the lost sheep of the house of Israel.”Meanwhile, the first reading of the Gospel warns against a fruitful life that becomes divided from God. Israel grows prosperous, but the prosperity feeds false altars. The Catholic lesson is sharp: blessings are meant to deepen worship, not replace it. The Lord asks us to “sow justice” and “seek the Lord” while there is time.Saints Aquila and Priscilla, the saints of the day, fit this Gospel beautifully. They were a married couple, coworkers of St. Paul, and their home became a place where the Church could gather and grow. Their witness reminds us that mission is not only for priests, apostles, or public preachers. A household can become a domestic church.St. John Chrysostom wrote, “The home is a little church.”Let Christ's authority enter ordinary rooms, ordinary conversations, ordinary duties. The Kingdom is proclaimed not only by words, but by the shape of a faithful life.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• July 8, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

There's a new Niles in the world. Joshua Benedict Rex was born this week, and Dave wants you to know how stressful it all was. For the dad, that is. The pressure. The anxiety. All those things. None of which come to mind right now. Joke's on Dave, though, because Lady Pamela got to the birth center, the midwife offered to break her water, and Joshua arrived eleven minutes later. That's boy number three, bringing the count to three boys and four girls. Adam got the "we're going in" text at the hospital, stopped to pray, and barely beat the birth. The baby's a content little guy. A stereotypical Niles baby, the spitting image of baby Davy. Baptism's in a couple weeks with Uncle Father Sean, godparents are Sarah and Drew, and somewhere in there is a real theology question the guys throw to the priests who listen: can you name godparents after the fact for a baby baptized in a rush? Asking for a Mary.That birth set the whole table. Every time a baby comes into this circle of friends, the men pull their money, buy one nicer bottle of whiskey, sign it with the kid's name, and drink it together. They call it the "baby bottles" tradition. It blends friends into family. And it's exactly the kind of gift that makes you grateful, which is what this whole episode is about.They're recording on a Friday, the Solemnity of the Sacred Heart, the same day the bishops of America consecrated the entire country to the Sacred Heart of Jesus. The pour is Glendalough, a pot still Irish whiskey the guys actually visited on pilgrimage. Triple distilled by law, smooth, no burn, and oddly cheap. The bottle shows St. Kevin in cruciform, a bird nesting in his open hand. The pious legend says he held that prayer posture so long the eggs hatched. Jim's scale (Irish edition): 3.96 out of 6.Then the meat: gratitude. Not the bumper-sticker kind. Gratitude is a virtue, a sub-virtue of justice, because it renders to another what's due, first to God who gave us everything. Aquinas lays out three degrees: recognition, expression, repayment. Most of us fail at the first one. We take the morning, the clothes, the breath for granted. St. Bernard calls ingratitude a scorching wind that dries up the streams of grace. God pours, the man doesn't return thanks, the flow stops.The hardest, most masculine turn in the episode is receiving. Men hate it. I don't need your charity. I can carry this cross. But refusing a gift graciously offered isn't humility. It's a wall. Adam's lived on the receiving end through Mary's time in the NICU, and he's learned the Christian paradox: the more graciously indebted you are, the richer your life, because the score is never even. That's not a debt to clear. That's a brotherhood.And the punchline ties it all together. Eucharist means thanksgiving. A man of gratitude is a Eucharistic man. You can't repay God for creating you, so He came down, became one of us, and offered Himself on your behalf. All you have to do is show up. Protect, provide, establish, and give thanks. Raise your glass.TOPICS COVEREDJoshua Benedict Rex Niles is born, baby boy number three, bringing the Niles count to three boys and four girlsDave's tongue-in-cheek case that the dad has it hardest in childbirthLady Pamela's eleven-minute birth at the birth center after the midwife broke her waterThe "kingship" theme running through the Niles boys' names: David, Joseph, and now Joshua Benedict RexWhy every Niles baby is a "cookie cutter" content baby, and Joshua looking just like baby DavyThe wonder that a child somehow looks like both mom and dad, "only God could make a baby look like both"Baptism plans with Uncle Father Sean and godparents Sarah and DrewThe open question for the priests who listen: can you name godparents after the fact for a baby baptized in a rush?The "baby bottles" tradition, the men pooling money for a signed bottle of whiskey to honor each new babyWhy this kind of tradition blends friends into familyRecording on the Solemnity of the Sacred Heart, and the U.S. bishops consecrating the country to the Sacred Heart of JesusWhiskey of the week: Glendalough pot still Irish whiskey, triple distilled and smoothThe legend of St. Kevin of Glendalough, the bird's nest in his hand and his love of all God's creaturesWhy Irish whiskey is the most approachable place to start, and surprisingly cheapJim's scale (Irish edition): 3.96 out of 6"Better than I deserve, I'm sure," Adam's go-to answer to "how are you?"The man at the pharmacy who'd just lost his wife, and never knowing what people are carryingGratitude as a virtue, and specifically a sub-virtue of justiceThe book of Job as the model of gratitude to the core: "the Lord has given and the Lord has taken away"Why a member of the Body of Christ is doing well no matter what else is going wrongAquinas's three degrees of gratitude: recognition, expression, repaymentWhy recognition is the weak spot for most people, the habit of taking things for grantedThe internal act of the will toward the benefactor as the heart of repaymentThe humility it takes to receive a gift, and why most men refuse charityHow receiving a gift graciously multiplies joy and binds a community togetherThe Christian paradox of being "graciously indebted," and why the score is never evenSt. Bernard of Clairvaux on ingratitude as a burning wind that dries up the streams of graceDeacon Garlick's prayer of thanks as a model for opening prayerMeditating on the magnitude of the Incarnation, the worm-and-the-man analogyWhy real men don't complain or "vent," and complaining as carrying the cross while griping about its weightDying for your family is easy; living for your family is hard, the little deathsAre you willing to get up, eat right, moderate your drinking, and put the phone down for your family?The Malcolm Gladwell mentorship lesson and the hidden cost of remote work, tribal knowledge not getting passed downWhy none of our best fatherhood or business "hacks" are original, and the duty to pass them onSt. John Chrysostom and St. Thérèse of Lisieux: gratitude as the superpower of the soulWhy you won't become holy without the habit of gratitude"People need to be reminded more than they need to be instructed"Keeping the right perspective so you don't live in a false reality the devil wants for youEucharist means thanksgiving, a man of gratitude is a Eucharistic manREFERENCED IN THIS EPISODEBooks & Writings:The Book of Job (the model of gratitude through suffering)The Summa Theologiae by St. Thomas Aquinas, Second Part of the Second Part (the three degrees of gratitude; ingratitude as sin)Malcolm Gladwell's work on mentorship and learning a craft (referenced by Adam)Saints & Church Fathers:St. Thomas Aquinas (the three degrees of gratitude; gratitude as a sub-virtue of justice)St. Bernard of Clairvaux (the "leaky vessel"; ingratitude as a burning wind that dries up the streams of grace)St. Kevin of Glendalough (the bird's-nest legend; love of God's creatures)St. John Chrysostom ("gratitude is the superpower of the soul")St. Thérèse of Lisieux (gratitude and the spiritual life)Simon of Cyrene (carrying the cross with Christ)People:Adam Minihan (host; founder of M6 Marketing; writes The Grounded Builder on Substack)Jim (in studio, keeper of the yummy scale)Lady Pamela Niles (delivered baby number seven)Joshua Benedict Rex Niles (newborn), David Jr., and Joseph Niles (the "kingship" names)Baby Mary Minihan (still in the NICU, the gifts and prayers received)Uncle Father Sean (baptizing Joshua); Sarah and Drew (godparents)Deacon Garlick (his prayer of thanks)Programs & Institutions:The Catholic Man Show pilgrimage (where the guys visited Glendalough)Glendalough Distillery, IrelandSPONSOR BLOCKSponsor: Select International Tours: selectinternationaltours.comWhen Adam and Dave decided to lead their first pilgrimage, one name kept coming up: Select International Tours. They're the best. Having used them, the guys can vouch for it. No matter where in the world you want to go, Select has a tour ready for you. Whether you want to lead a pilgrimage or attend one, head to selectinternationaltours.com and take a look at everything they offer. You won't regret it.

6-20-26: St. John Chrysostom by

St. John Chrysostom (c. 349 - c. 407)Translated by Gross Alexander (1852 - 1915)St. Chrysostom's Commentary on the Epistle to the Galatians is continuous, according to chapter and verse, instead of being arranged in Homilies, with a moral or practical application at their close, as in his exposition of other Epistles. It was written in Antioch, as Montfaucon infers from a reference which the Author, makes upon Chap. i., ver. 16 to other of his writings, which certainly were written about the same time in that city. (Introduction from the preface by John Henry Newman)Genre(s): Christianity - CommentaryLanguage: EnglishKeyword(s): religion (744), bible (494), Christianity (382), commentary (61), Galatians (8)

PARENTAL ADVISORY: THIS EPISODE CONTAINS CONTENT THAT MAY BE UPSETTING FOR CHILDREN. Orthodox Christians admire St. John Chrysostom, but many others view him negatively and accuse him of harboring hatred toward Jews and women. Are those fair accusations? We will discuss this, his relationship with his congregation and his life as a bishop in his own words. Music attribution: "Galway" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/b...

"There is nothing colder than a Christian who does not seek the salvation of others."--St. John Chrysostom. 

Friends of the Rosary,Today, the Feast day of St. Norbert, Bishop, Saturday of the Ninth Week in Ordinary Time, and the eve of the Solemnity of the Corpus Christi, we see in the Gospel (Mark 12:38-44), the contrast between the religious show and the hidden, total self-gift of the poor widow who gives everything by love.“Amen, I say to you, this poor widow put in morethan all the other contributors to the treasury.For they have all contributed from their surplus wealth,but she, from her poverty, has contributed all she had,her whole livelihood.”St. Ambrose said, "No one gives more than she who has left nothing for herself."St. John Chrysostom, "Almsgiving is that of the Widow who emptied out all her living."St. Bede, "God does not weigh the property but the conscience of those who offer."Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• June 6, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull BibliographyAdler, Yonatan. The Archaeology of Purity: Archaeological Evidence for the Observance of Ritual Purity in Ereẓ-Israel from the Hasmonean Period until the End of the Talmudic Era. PhD diss., Bar-Ilan University, 2011.Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. New Haven: Yale University Press, 2022.Ambrose of Milan. On the Mysteries.Ambrose of Milan. On the Sacraments.Augustine of Hippo. On Baptism, Against the Donatists.Augustine of Hippo. On the Merits and Forgiveness of Sins, and on the Baptism of Infants.Bradshaw, Paul F. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. 2nd ed. Oxford: Oxford University Press, 2002.Bradshaw, Paul F., Maxwell E. Johnson, and L. Edward Phillips. The Apostolic Tradition: A Commentary. Minneapolis: Fortress Press, 2002.Cyril of Jerusalem. Catechetical Lectures.Davies, J. G. The Architectural Setting of Baptism. London: Barrie and Rockliff, 1962.Dölger, Franz Joseph. The Sun of Justice: The Christian Cult of the Sun and the Baptismal Orientation. Relevant for eastward prayer, solar symbolism, and baptismal orientation.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.Finn, Thomas M. Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt. Collegeville: Liturgical Press, 1992.Finn, Thomas M. Early Christian Baptism and the Catechumenate: West and East Syria. Collegeville: Liturgical Press, 1992.Hippolytus. The Apostolic Tradition. Attribution debated, but still important for reconstructing early baptismal practice.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Grand Rapids: Baker Academic, 2012.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. 2nd ed. Collegeville: Liturgical Press, 2007.Josephus. Jewish Antiquities, Book 18.Justin Martyr. First Apology.Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation. Collegeville: Liturgical Press, 1978.Kazen, Thomas. Studies on John the Baptist, ritual immersion, and purity in early Judaism.Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford: Oxford University Press, 2000.Klawans, Jonathan. Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism. Oxford: Oxford University Press, 2006.Lawrence, Jonathan David. Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature. Atlanta: Society of Biblical Literature, 2006.Lietzmann, Hans. Mass and Lord's Supper: A Study in the History of the Liturgy. Relevant for early worship, initiation, and Eucharistic entry.Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.Regev, Eyal. Studies on Qumran, ritual purity, and Jewish sectarian practice.Riley, Hugh M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Catholic University of America Press, 1974.Schmemann, Alexander. Of Water and the Spirit: A Liturgical Study of Baptism. St. Vladimir's Seminary Press, 1974.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006.Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Ashgate, 2006.Tertullian. On Baptism.The Didache.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Useful for liminality and rites of passage, though not baptism-specific.Van Gennep, Arnold. The Rites of Passage. Useful for initiation structure, separation, liminality, and incorporation.Whitaker, E. C. Documents of the Baptismal Liturgy. SPCK, 1970.Yarnold, Edward. The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century. Collegeville: Liturgical Press, 1994.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

Despite the mystique of allegory, many Christians disagreed with the arbitrary character of Alexandrian biblical interpretation. A different style arose and became popular in Antioch. It eventually prevailed, largely due to its most famous proponent: St. John Chrysostom. Music attribution: "Galway" Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 4.0 License http://creativecommons.org/licenses/b...

Acts of the Apostles 2:1-11; St. John 7:37-52; 8:12 Pentecost reveals the God who never ceases to act for our salvation, giving His people exactly what they need—from the Law at Sinai, to the Incarnation, Cross, and Resurrection, and finally the gift of the Holy Spirit. The kneeling prayers for the departed flow naturally from Christ's descent into Hades, for if Christ sought those held by death, His Incarnate Body, the Church, continues to seek them through prayer and love. We pray for the departed not because we possess a detailed map of the afterlife, but because Christians imitate Christ, whose love always seeks healing, relief, and salvation for all.  Enjoy the show! --- Today we celebrate Holy Pentecost. And when we celebrate Pentecost, we are celebrating much more than a single event in Jerusalem nearly two thousand years ago. We are celebrating the God who never ceases to act for our salvation. When Moses encountered God in the burning bush and asked His name, God answered: "I AM WHO I AM." This is not merely a statement about existence. It is a revelation of who God is. He is not distant. He is not passive. He is not absent. He is the living God who is always present and always acting. Throughout the history of salvation, whenever humanity has been in need, God has provided exactly what was needed for our healing and salvation. When the children of Israel were enslaved, He delivered them. When they wandered in the wilderness, He fed them. When they thirsted, He gave them water. When they were attacked, He defended them. When they were lost, He guided them. And when they needed protection from the worst effects of sin and chaos, He gave them the Law. The first Pentecost was the giving of the Law on Mount Sinai. And we should remember who it was who appeared there. It was God who spoke to Moses, who appeared in fire and cloud, who gave the Law to Israel, was the pre-incarnate Word of God—the same Christ whom we know from the Gospel. St. Paul tells us that the Law was a guardian and tutor. It restrained evil. It taught obedience. It preserved Israel until the fullness of time should come. The Law was not the final gift. It was the gift God's people needed at that moment. But humanity's deepest problem could not be solved by commandments alone. We needed more than instruction. We needed healing. We needed forgiveness. We needed life. So the same Christ who gave the Law came among us in the flesh. He taught. He healed. He cast out demons. He suffered. He died. He descended into Hades. He rose again. At every stage He was giving humanity what humanity needed. And then, after His Resurrection, He ascended into heaven. At first glance, that seems strange. Would it not have been better if Christ had simply remained visibly among us? Yet He Himself tells the disciples: "It is to your advantage that I go away." Why? Because humanity now needed another gift. The Law had been given. The Incarnation had taken place. The Cross had been accomplished. Death had been trampled down. Now Christ would send the Holy Spirit. At Sinai, the Law was written on tablets of stone. At Pentecost, the Spirit is written upon human hearts. At Sinai, God formed a people. At Pentecost, He fills that people with His own life. At Sinai, God instructed His people from without. At Pentecost, He begins transforming them from within. The Holy Spirit is not an optional addition to the Christian life. He is the very life of the Church. He is the One who unites us to Christ, who makes us temples of God, who heals what is broken, who perfects what is lacking, and who leads us into all truth. Christ ascended so that He might send us exactly what we needed. As St. Nikolai Velimirović loved to remind us, there is no corner of creation into which Christ has not carried His saving love—not Sinai, not Bethlehem, not Golgotha, not the Upper Room, not even Hades itself. And today we celebrate yet another gift that flows from all of this. This afternoon we will kneel for the first time since Pascha. And in the kneeling prayers we pray not only for ourselves. We pray for the departed. To some Christians this seems strange. Why pray for the dead? What can our prayers accomplish? But the answer begins with Christ Himself. Because Christ did not merely die. He descended into Hades. He entered the realm of death itself. As we sing at Pascha: "Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life." The Harrowing of Hades was not a symbolic gesture. It was an act of divine love. The Lord entered the place of darkness to bring light. He entered the place of bondage to bring freedom. He entered the place of death to bring life. As St. John Chrysostom proclaims in his Paschal Homily: "Hell was embittered when it encountered Thee below." Death thought it had gained a victim. Instead, it encountered Life Himself. Hades thought it had secured its prisoners. Instead, it found its gates shattered and its captives being led forth into freedom. If Christ Himself went to those held by death, why would we not pray for them? If Christ sought those in Hades, why would His Incarnate Body—the Church—cease to seek them? The prayers for the departed are not an embarrassment or an afterthought. They are one of the most natural consequences of Pascha. They are a continuation of Christ's own work. The Scriptures show us that death does not sever the bonds of love within the Body of Christ. Our God is not the God of the dead, but of the living. And those who belong to Him remain alive in Him. We do not claim to know every detail of how God's mercy operates beyond the grave. The Orthodox Church has never attempted to construct a detailed system like the doctrine of Purgatory. We know less than some would like. But we know enough. We know that Christ conquered death. We know that He descended into Hades. We know that love never fails. We know that the Church has always prayed for the departed. We know that the Church's liturgical life—from the ancient Liturgies to the kneeling prayers of Pentecost—bears witness to that practice. And we know that Christians are called to imitate Christ. Ultimately, that is the deepest reason we pray for the dead. Not because we possess a detailed map of the intermediate state. Not because we can explain every mechanism. But because this is what love does. Love intercedes. Love seeks healing. Love seeks relief. Love seeks salvation. Love refuses to abandon those who suffer. This is what Christ does. And therefore it is what Christians do. The same Lord who gave the Law at Sinai, who became incarnate, who died and rose again, who descended into Hades, and who poured out the Holy Spirit upon the Church, continues even now to seek the salvation of all. And He calls us to join Him in that work: to pray, to love, to intercede, to hope, and to trust that the God who has always given His people exactly what they needed continues to pour out His mercy upon the living and the departed alike.

In this sermon for Ascensiontide, the faithful are reminded that Christ's Ascension is not His departure from humanity but the exaltation of human nature itself, as Jesus ascends bodily to the right hand of the Father and prepares His Church for the coming of the Holy Spirit. Drawing from Scripture and the teachings of St. John Chrysostom and St. Seraphim of Sarov, the sermon presents Pentecost as the fulfillment of Christ's promise to baptize His people with the Holy Spirit and fire, establishing the Church as the living Body of Christ. Through Chrismation, every Christian experiences a personal Pentecost and is called to pursue “the acquisition of the Holy Spirit” through prayer, fasting, almsgiving, and every good work done purely for Christ's sake. Rejecting mere moralism and worldly recognition, the sermon calls believers to live in communion with God despite misunderstanding or opposition from the world, preparing their hearts during Ascensiontide to receive the Spirit of Jesus Christ, who has overcome the world and invites His people to reign with Him in the age to come.

In this episode, we sit down with educator Adina Medina to explore what it truly means to build a strong foundation in education—for students, teachers, and school communities. Quotables **All quotes are from the interviewee** "Teachers who hang on the idea that we're always learning and we can always do better are the teachers that develop into leaders.""Being reflective in every moment has been really helpful.""It's important to help foster the teachers." About Adina Medina Adina Medina was born and raised in the Bronx, NY, when she became a lifelong learner. The teachers and administrators at St. John Chrysostom loved on her and pushed her to excel academically even when her outside life became unstable. After living in New Jersey for a few years and graduating from High School in Queens, NY, Adina attended SUNY New Paltz, where she majored in English with a minor in Black Studies. After graduating with her BA, she started her career as a Magazine Editor in the Dental Field and shifted focus to education when her first child, Melanie, was born. Adina served as a High School English teacher at a small Christian school in her first year and STUNK IT UP. With no mentor in place, it was really the hardest year ever, and she was ready (and told!) to give up. Instead of giving up, she landed in a small all-girl's Catholic High School in Hoboken, NJ, and it was there that her administrators suggested she attend Seton Hall's EPICS (Educational Partners in Catholic Schools) program. Adina earned her Master's in Education, with a focus on Curriculum Development while raising her toddler, and that program launched her passion and drive for fostering rigorous, engaging academics first within her classroom and then schoolwide. Adina served as a High School English teacher in Elizabeth NJ for ten years and, after having observed that her students who struggled least with the rigors of AP level content were those who came into high school with a strong foundation, she decided to shift her focus to Middle School ELA. Adina joined the Hoboken Dual Language Charter School (HoLa) in 2013 and served as a founding 5th, 6th, 7th, and 8th grade English teacher for five years. The school was only in its third year of operation and Adina was able to play a major role in developing the Dual Language Curriculum that is currently used today. In 2017, Adina attended Relay's National Principal Academy Fellowship and began her training as an Educational Coach. After serving as a coach for two years, Adina shifted into the Instructional Lead position and then into a full Principalship while earning her certification at Rutgers University. She is currently the Middle School Principal at HoLa, where she is beyond privileged to guide her students in becoming bilingual, biliterate, and bicultural individuals with a firm academic foundation who are going to make this world a better, more inclusive place one step at a time. Resources from this Episode www.holahoboken.org Join the Always A Lesson Newsletter Join here and grab a freebie! Connect with Gretchen Email: gretchen@alwaysalesson.comBlog: Always A LessonFacebook: Always A LessonTwitter: @gschultekInstagram: Always.A.LessonLinkedin: Gretchen Schultek BridgersBook: Elementary EDUC 101: What They Didn't Teach You in College Gretchen's latest book, Always a Lesson: Teacher Essentials for Classroom and Career Success, is now available on Amazon. Leave a Rating and Review: This helps my show remain active in order to continue to help other educators remain empowered in a career that has a long-lasting effect on our future. https://itunes.apple.com/us/podcast/always-lessons-empowering/id1006433135?mt=2 Search for my show on iTunes or Stitcher.Click on ‘Ratings and Reviews.'Under ‘Customer Reviews,' click on “Write a Review.”Sign in with your iTunes or Stitcher log-in infoLeave a Rating: Tap the greyed out stars (5 being the best)Leave a Review: Type in a Title and Description of your thoughts on my podcastClick ‘Send'

We are launching a brand new series on how Protestants misunderstand Paul. In this first episode, we cover Romans 1–3 and one of the most misunderstood phrases in Pauline theology: “works of the law.” Many modern Christians read Paul as though he were condemning all forms of obedience, good works, or cooperation with grace, but is that actually what Paul meant in his first-century Jewish context?In this episode, we examine Romans 1–3 in context, the meaning of “works of the law” (ἔργα νόμου), the Dead Sea Scroll document 4QMMT, covenant identity and Torah observance, boasting and justification, and the relationship between Jew and Gentile in Romans. We also look at how the early Church Fathers interpreted Paul, including Irenaeus and John Chrysostom. Was Paul opposing obedience itself, or was he opposing boasting in the Law apart from Christ? This episode challenges many modern assumptions about justification, grace, faith, and the Law.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7#Romans #Paul #BibleStudy #ChurchHistory #Catholic #Protestant #DeadSeaScrolls #Justification #FACTSPodcast

In this episode of Living Incense, Fr. Matthias Shehad explores the journey of Dian, a convert to the Orthodox faith. Dian shares her initial encounters with the church hierarchy, including meeting a bishop, and her early questions about Orthodox practices like kissing the cross and the role of tradition. She explains how her background in Bible study shaped her pursuit of answers within Scripture and how she came to understand the significance of church tradition and the writings of the Church Fathers, especially St. John Chrysostom. Fr. Matthias discusses common challenges faced by catechumens, the importance of commitment and discipline during the catechism process, and how the church supports new converts beyond baptism. They also address the differences in how converts from Protestant backgrounds and those less rooted in Scripture approach Orthodoxy. This conversation highlights the importance of the continuity of Apostolic teaching and the role of both Scripture and tradition in the Orthodox Church. #OrthodoxChristianity #CatechismJourney #ChurchTradition #OrthodoxFaith #ConvertStory #BibleAndTradition #StPaulHouston #Coptic #FrMatthias Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org

On the Sunday of the Samaritan Woman, this homily reflects on the encounter between Christ and Saint Photini, focusing on the deeper moral psychology of repentance. It explores how we instinctively justify our sins and construct explanations to protect ourselves, even in the presence of divine truth. Drawing on Scripture and the witness of the saints, it shows how true healing comes not through self-defense, but through humility, repentance, and stepping fully into the light of Christ.  Enjoy the show! --- From Justification to Repentance: The Samaritan Woman St. John 4:5–42 "He told me all that I ever did." (John 4:29) There is nothing new in the idea that God knows everything about us. The Prophet David proclaimed it long ago: "Whither shall I go from Thy Spirit? Or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in Hades, Thou art there… The darkness hideth not from Thee, but the night shineth as the day." (Psalm 138/139:7–12) The question, then, is not whether God knows our deeds. The question is: what do we make of that knowledge? What does it mean that we cannot hide from Him? First, we must remember something essential: God's omniscience is not cold or distant. The One who knows all things is also the One who is quick to save. There is nowhere we can go that is beyond His love. Nowhere we can fall that is outside His reach. But there is also a harder truth here. The only way to experience His mercy, the only way to receive His salvation, is through humble repentance. The Samaritan woman—whom the Church honors as Saint Photini—stood before Christ and heard Him reveal her life: "You have had five husbands, and the one whom you now have is not your husband." Imagine the temptation she must have felt in that moment. To defend herself. To explain. To justify. Her life—what we might call "serial monogamy"—is exactly the kind of brokenness that our culture normalizes and even celebrates. And the human mind is very good at protecting such patterns. As we have said before: our fallen moral reasoning often works like this—first we decide instinctively what we want to be true, and then the advocate in our mind builds a case to defend it. We become our own lawyers, our own spokesmen, our own cheerleaders. We can justify almost anything. We may even convince others. But this is not real justification. Because we are sinners, the only true justification is in the blood of Jesus Christ—who offers Himself "on behalf of all and for all." And yet the fruit of that offering can only be received through repentance. This is why we celebrate Saint Photini. Not because of her past. But because of her response. St. John Chrysostom points out that Christ does not begin by exposing her sin. He draws her in gently. He speaks first of water, then of living water, then of worship—only gradually revealing the deeper truth. He does not crush her. He heals her. And when the truth finally comes, she does something extraordinary. She does not argue. She does not justify. She does not run away. She receives it. And in receiving the truth, she is freed. St. Nikolai Velimirovic notes the striking contrast: the woman who once avoided others out of shame becomes the one who runs into the city proclaiming Christ. The one who came to the well alone now becomes an apostle to her people. What changed? Not the facts of her past. But her relationship to the truth. She encountered the All-Seeing Eye of Christ—and instead of hiding, she stepped into the light. She saw the truth of her life, repented, and changed. From that moment on, the presence of God was no longer a source of fear, but of illumination: a light in the darkness, a refuge in chaos, and a guide to perfection. For this reason, she is called Photini—"the Enlightened One." But her story could have ended differently. She could have done what we so often do: she could have listened to the clever voice within her mind, the one that explains everything, defends everything, justifies everything. She could have held onto her sense of her own righteousness, her own goodness, her own narrative. God would not have left her. He never leaves anyone. But instead of bringing comfort, His presence would have brought pain. Because God does not lie. And those who live in lies cannot be at peace in His presence. The light of Christ illumines all—both good and evil. If we let go of our illusions, that light becomes joy. It becomes healing. It becomes life. But if we cling to our illusions, that same light becomes painful. It exposes what we refuse to surrender. God's light does not change. We do. "The truth of the Lord endureth forever" (Psalm 116:2). And so does His mercy. And so does His patience. The question is: how will we respond to that truth? Will we defend ourselves? Or will we repent? Will we hide in explanation? Or will we step into the light? Saint Photini shows us The Way. She heard the truth. She accepted it. She repented. And she was transformed. In Christ, let us do the same. Let us choose repentance. Let us choose the light. Let us choose salvation.

On the Sunday of the Paralytic, this homily explores Christ's piercing question: "Do you want to be made well?" It examines our tendency to respond not with repentance, but with explanation—justifying our condition rather than opening ourselves to healing. Grounded in the Church's therapeutic vision of salvation, it calls us to move beyond self-justification and into obedience, where Christ's command becomes the source of our transformation.  Enjoy the show!  --- Homily for the Sunday of the Paralytic John 5:1–15; Acts 9 Christ is risen! What effect do you have on others? Is it like St. Peter's? Do you walk in the midst of broken people, bringing them healing? Do others, recognizing the peace within you, go out of their way just to be near you? Have you attained even a small measure of the purity and goodness—the peaceful spirit—that, as St. Seraphim of Sarov teaches, becomes the salvation of thousands? These are important indicators—ways to examine how we are doing in this walk of salvation. Some of them are internal and relatively easy to observe: How do I react to praise? How do I respond to criticism? How quick am I to anger, to despondency, to lust? But here is another indicator—an external one: How do people react to us? Do they find peace when we enter the room, or when we leave it? We need to be honest about this. When it comes to the things that truly matter—in our lives, in our families, in this parish, and in the great story of our salvation—we are always moving in one of two directions: either we are cooperating with grace, with healing, or we are cooperating with corruption. St. Peter, glory to God, became a man who cooperated fully with healing. But that was not always the case. There was a time when he was driven by pride, fear, and the expectations of others. By the time we meet him in Acts, however, he is no longer just occasionally doing what is right. He has been transformed. He has become the kind of person through whom Christ works. In today's Gospel, we see the beginning of such a transformation. The paralytic had been suffering for thirty-eight years—thirty-eight years of waiting, hoping, and being unable to heal himself. We can hardly imagine the weight of that suffering. And what does Christ ask him? "Do you want to be made well?" It is a strange question. In some ways, it is obvious—he is lying by the pool, waiting for healing. And yet we must name the desire. Not everyone who is sick truly wants to be healed. Notice how the paralytic responds. He does not answer the question directly. Instead, he explains his situation. He explains why he has not been healed. "I have no man… When the water is stirred, someone else steps down before me…" We recognize this, don't we? This is how we often respond to God—not with repentance, not with surrender, but with explanation. We explain why we are the way we are. We explain why change is so difficult. We explain why our situation is unique. Much of what we say is not wrong. But it is not healing. It does not open us to grace. St. John Chrysostom, reflecting on this passage, notes that Christ does not wait for a perfect answer, nor does He require a full confession before acting. But neither does He accept the man's explanations as sufficient. Instead, He goes directly to what is needed—not explanation, but transformation. Christ commands the man to do what he cannot do, and in the command itself, He gives the power to obey. This is where we must be careful. When the soul is disordered, it does not remain neutral. It becomes a source of distortion—not only for ourselves, but for others. The problem is not simply "out there." The problem begins within. And the great difficulty of living in this world is that it teaches us to normalize this condition. It calls distortion authenticity. It calls self-justification wisdom. But the Church is not here to affirm our condition. The Church is here to heal it. The Church is a hospital. But what good is a hospital if those within it refuse to be healed? What kind of peace can we offer if we are at war within ourselves—and with one another? It is very easy to remain in this disordered state. Our instincts are not neutral; they are wounded. And our minds—brilliant as they are—often serve those instincts rather than correcting them. We use our intelligence to justify our condition instead of correcting it. The mind becomes a kind of spokesman, explaining why we are the way we are and why it is acceptable. We justify our anger. We excuse our selfishness. We baptize our pride. Scripture gives us clear examples. Ananias and Sapphira likely thought themselves generous. Simon Magus likely convinced himself that he wanted spiritual power for good reasons. But their self-justifications did not save them. The truth exposed them. The same danger exists for us. We are always moving—toward healing or toward corruption. And over time, we will become more of one than the other. I know you. I love you. You want to be part of the solution. That is why you are here. But wanting to be healed is not the same as being healed. Wanting to be good is not enough. The paralytic had desire—but he still could not heal himself. You were created good, and you are called to become more fully what you were created to be. But you are not there yet. Neither am I. So how are we healed? There is only One who heals. Christ does not argue with the man. He does not analyze his situation. He does not accept or refute his explanations. He commands: "Rise, take up your bed, and walk." And in that command, there is power. This is the heart of the matter: Healing does not come from explanation. Healing comes from obedience. So how do we learn from the living Christ? The answer is not new. We give our lives—our bodies, our minds, our souls—to Him and to His Church. We pray. We enter into the Liturgy. We love our neighbors sacrificially. We learn from the Fathers. We seek wise counsel. We quiet ourselves so that we can hear. Not because Orthodoxy is simply a system, but because this is where Christ is—healing, teaching, restoring. The paralytic could not heal himself. Neither can we. But Christ can. And He does. If we stop explaining, stop justifying, and begin obeying, then—and only then—will we become not part of the problem, but part of the healing. Christ is risen!

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this latest Papal Snapshot, we cover the extraordinary descriptions of St. Peter and his preeminent authority among the Apostles by St. John Chrysostom, one of the greatest 4th century Church Fathers. His words have extraordinary implications for papal authority, and come from his "Homily on the Holy Martyr, St. Ignatius of Antioch."VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS00:00 - Introduction03:14 - Historical Context03:55 - Chrysostom's Homily on St. Ignatius of Antioch10:51 - ConclusionThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

Dr. Jacobs returns to the podcast with a personal update on his time away, news about the upcoming East West Series, and reflections from Holy Week, Pascha, and Bright Week on Mount Athos. In this episode, he shares stories from Vatopedi Monastery, discusses miracles, relics, and monastic life, and offers insight into how these experiences challenge modern skepticism and deepen faith.Support the East West series: http://theeastwestseries.com/Leave a comment on YouTube: https://www.youtube.com/watch?v=yIZVUy5v32MBreakwater Festival 2026 | 19–21 June | London:I'll be speaking at Breakwater Festival 2026, a 3-day Estuary gathering focused on bringing online conversations into real-life dialogue and connection. This year's theme, Cross Pollination: Conversing Across Religious Lines, explores how beliefs engage across difference in a pluralistic world.Join me and other speakers in London — Early Bird tickets are available now: https://www.thebreakwaternetwork.com/upcoming-eventChapters:00:00 I'm back00:13 Why I disappeared for Lent and Mount Athos02:33 What this episode covers03:00 East West Series update04:53 Production timeline and release plan05:54 Fundraising and pre-orders07:16 Why the East West Series matters09:35 Who the series is for: converts, inquirers, and online debate11:45 Vatopedi Monastery endorsement announcement14:05 Podcast facelift and rebrand16:25 New 30-minute “Coffee with Dr. Jacobs” episodes21:07 Topic requests, comments, and sharing23:30 Website simplification and one-stop hub24:20 Mount Athos reflections begin25:45 Third trip to Mount Athos and Holy Week overview28:05 Visiting Elder Paisios' hermitage30:32 Other monasteries and the capital of Athos32:55 Daily monastic rhythm: Matins, Vespers, and Compline35:19 Holy Week, Pascha, and the intensity of Athos37:41 The washing of the feet service40:09 Pascha procession and the all-night liturgy42:31 Holy Week exhaustion and conversations with monks45:00 Bright Week procession and blessing of the waters47:25 Pizza on Mount Athos49:48 Relics, miracles, and confronting modern skepticism54:29 The Belt of the Virgin Mary56:49 The True Cross and miraculous yeast59:16 St. John Chrysostom's incorrupt ear01:04:00 The Panagia Paramythia miracle icon01:08:44 Skepticism, belief, and re-enchantment01:13:26 Why skepticism feels safe01:15:41 Belief, faith, and how we live01:20:23 Why people chase the paranormal01:24:59 Culture, plausibility, and belief01:34:40 Cyprus, Lazarus, and his relics01:39:23 Great Lavra, John the Baptist, and Athanasius the Athonite01:44:17 The bullet hole icon story01:46:42 The disobedient monk and the blackened hand01:53:46 Why Mount Athos belongs to the Virgin Mary01:56:15 Final thoughts and East West Series supportDo you like this content? Join Jacobs Premium to get exclusive access to written essays, exclusive lecture series, monthly Q&A Zoom calls, and our book club. Use code: LEWIS to get a discount: https://www.thenathanjacobspodcast.com/======================================All the links:The Theological Letters Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastX: https://x.com/NathanJacobsPodFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobsSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastWords for the algorithm: East West Series, Vatopedi, Mount Athos, Pascha, Holy Week, relics, miracles, church fathers, orthodoxy, monks.

“Shout with joy to God, all the earth. Sing you a psalm in his name. Give glory to His praise.”These words of today's Introit are inviting us to rejoice in God and not only to praise Him but to give glory to His praise. How are we to do this? By singing.As human beings, singing is one of the best means we have to express the joy that is in our hearts and also give solemnity to our rejoicing.God has given us the great gift of our human voice and practically everyone around the world uses it at times to sing.The human voice is considered to be superior to all musical instruments for a number of reasonsBecause it is an instrument that is part of our body, we are able to produce many more sounds with it, and especially we are able to form words.Humans respond emotionally more to the sound of the human voice than to any instrument.The human voice alone functions as both a wind and a string instrument at the same time.It is for this reason that humans have always made music using their voices, using it to accompany their work, their gatherings, and especially their religious ceremonies.And just as the Catholic Church provides us with the greatest act of worship of God, the Holy Mass, so too she provides us with the greatest music to accompany the worship of God.The need to compose proper music for the Mass has been so great that the Mass has often been referred to as the foundational pillar of Western music. It was because of the Mass that musical notation was standardized, that polyphonic music was developed, and that musicians had employment over the centuries.For a long time, in the history of the Church, all Masses were sung Masses; the Low Mass only came into being in the Middle Ages. St. Paul already speaks about singing in his epistle to the Ephesians, when he invites them to “be filled with the holy Spirit, speaking to yourselves in psalms, and hymns, and spiritual canticles, singing and making melody in your hearts to the Lord” (Eph. 5:18-19). This is the epistle for the 20th Sunday after Pentecost.The Fathers of the Church spoke of the importance of singing at Mass:St. Augustine explained that we sing at Mass to show our love for God.St. Basil the Great says that our liturgical songs are like a spiritual incense that raises up to God.St. John Chrysostom said these beautiful words: “Every believer is a musical instrument made by God, and at the same time a musician. If the musician (the soul) keeps the instrument (the body) pure and uses it properly, the two together raise to the Creator a hymn of praise that is pleasing to God.”The bottom line is that one of the main reasons for which God created the human voice is for singing, and the best possible use of the human voice is singing to God at Mass.

Encouraged by our father St. John Chrysostom, we begin a close look at the Acts of the Apostles, especially at how it uses the Old Testament to illumine its narratives and its teaching. In episode one, we read Acts 1:1-14, understanding it through the promise of the prophets regarding the kingdom or rule of God, and the triumph of the Son of Man in Daniel 7. Our God does wonders!

QUOTES FOR REFLECTION“Reality is too heavy for most people to carry. So they borrow illusions, soft dreams, sweet lies, and call it happiness.”~Franz Kafka (1883-1924), Jewish Czech writer of German literature, known for his works marked by surreal and bizarre storylines “The Holy Scriptures were not given to us that we should enclose them in books, but that we should engrave them upon our hearts.”~John Chrysostom (died 407 AD), church leader in ancient Constantinople The Letter to the Romans “is the principal and most excellent part of the New Testament. It is the light and way into the whole Scripture. No man can read it too often or study too well.”~William Tyndale (c.1494-1536), scholar and linguist, considered the father of the English Bible “This epistle is really the chief part of the New Testament and the very purest gospel and is worthy not only that every Christian should know it word for word by heart, but occupy himself with it every day as the daily bread of the soul. It can never be read or pondered too much.”~Martin Luther (1483-1546), German reformer, in his commentary on Romans “Because faith alone justifies… publicans and prostitutes will be first in the kingdom of heaven”~Hilary of Poitiers (c.310-c.367), Gallic-Roman church leader “God justifies the believer—not because of the worthiness of his belief, but because of his [Christ's] worthiness who is believed.”~Richard Hooker (1554-1600) in his Ecclesiastical Polity (1593) “Of whatever virtue you may declare that the ancient righteous people were possessed, nothing saved them but the belief in the Mediator who shed his blood for the remission of their sins.”~Augustine (354-430), North African theologian in Against Two Letters of the Pelagians “God's righteousness compels him...to have to judge the guilty. But then he offers forgiveness and says ‘I will not judge you according to your works.' So...he sends his Son...so that now when he calls you his own...he has not compromised his righteousness.”~Jackie Hill Perry, poet, writer, and hip-hop artistSERMON PASSAGE Romans 1:16-17 & 3:21-26 (Dr. Robert Gagnon's translation of the original Greek)Romans 1:16-17 For I am not ashamed of the gospel, for it is the power of God for effecting salvation to everyone who is believing it, both to the Jew first and to the Greek. For in it the righteousness of God is being revealed from faith to faith, just as it is written, “And the righteous one from faith will live.” Romans 3:21-26 But now, apart from the law, the righteousness of God has been manifested, though it is attested by the law and the prophets; that is, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, for all sinned and are lacking in the glory of God, with the result that they are being justified as a gift by his grace through the redemption that is available in Christ Jesus, whom God set before himself as an amends-making offering by means of his blood, through that faith, for an indicator of his righteousness, because of the letting go of the sins that occurred previously in the time of God's holding back his wrath, with a view toward that indicator of his righteousness in the ‘now' time, in order that he himself might be righteous and justifier of the person whose identity is derived from faith in Jesus.

As is tradition each year in the Orthodox Church, on this day we hear the blessed Paschal homily once preached by St. John Chrysostom.

This special bonus content episode features the continuation of the conversation between John, Conrad, Matt, and Jack in Part 2 of the Young Men series. The first half of this conversation is available in your Wild at Heart podcast feed.Show Notes: Walking with God by John Eldredge and On Living Simply: The Golden Voice of John Chrysostom are available wherever you buy books.Keywords: Young Men, Young Adults, Christianity, Finances, Career, Prayer, Marriage_______________________________________________There is more.Got a question you want answered on the podcast? Ask us at Questions@WildatHeart.orgSupport the mission or find more on our website: WildAtHeart.org  or on our app.Apple: Wild At Heart AppAndroid: Wild At Heart AppWatch on YouTubeThe stock music used in the Wild at Heart podcast is titled “When Laid to Rest” by Patrick Rundblad and available here.More pauses available in the One Minute Pause app for Apple iOS and Android.Apple: One Minute Pause AppAndroid: One Minute Pause App

What are young men struggling with in this particular cultural moment—and how is God meeting them there? This three-part series continues as John and Conrad invite Matt and Jack into the studio to ask about the longings, questions, opportunities and pain points of men in their twenties. The second half of this conversation is available as Bonus Content in your Wild at Heart podcast feed.Show Notes: Part 1 of this series is available here. Walking with God by John Eldredge and On Living Simply: The Golden Voice of John Chrysostom are available wherever you buy books.Keywords: Young Men, Young Adults, Christianity, Finances, Career, Prayer, Marriage_______________________________________________There is more.Got a question you want answered on the podcast? Ask us at Questions@WildatHeart.orgSupport the mission or find more on our website:WildAtHeart.org  or on our app.Apple: Wild At Heart AppAndroid: Wild At Heart AppWatch on YouTubeThe stock music used in the Wild at Heart podcast is titled “When Laid to Rest” by Patrick Rundblad and available here.More pauses available in the One Minute Pause app for Apple iOS and Android.Apple: One Minute Pause AppAndroid: One Minute Pause App

Today is day 103 and we are on the Third Article of the Apostles' Creed. Today we are on the fifteenth line: “The Communion of Saints”. 103. How do you participate in the communion of the saints? I live as a member of the communion of saints through faith in Jesus Christ and the work of the Holy Spirit by gathering to worship God with my fellow Christians, by praying for and encouraging one another, and by coming to one another's aid in times of trouble, sickness, or grief. (Psalm 133; Acts 2:42–47; Colossians 3:16; 1 Thessalonians 5:11–18; Hebrews 10:24–25; James 5:13–20) We will conclude today with A Prayer of St. John Chrysostom found on page 26 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

In this episode, I welcome Dr. Young Kim, Associate Professor at the University of Illinois Chicago, to discuss the role of Cyprus in Late Antiquity. Although often seen as politically unimportant under Roman rule, Cyprus played a key part in trade, religion, and cultural life. We explore how the island became deeply involved in early Christianity--appearing in the New Testament, participating in the first ecumenical councils like Nicaea, and eventually gaining autocephalic (independent) status for its Church. We also look at how saints' lives, or hagiographies, offer insight into everyday life, travel, and religious change during this time. Special attention is given to St. Epiphanius--his fight against heresies and his dramatic clash with St. John Chrysostom!

In this special episode featuring friends of Lutheran Reflections, we discuss patristic and Medieval perspectives on the use of instruments in worship, as well as provide a Lutheran evaluation of the church fathers' teachings.

QUOTES FOR REFLECTION“It should be a contest among Christians to neither give offense nor take offense. The best men are harder on themselves than they are to others.”~Richard Sibbes (1577-1635), Puritan theologian in The Bruised Reed (text modernized) Question 33: What is justification? Answer: Justification is an act of God's free grace, wherein he pardons all our sins, and accepts us as righteous in His sight, only for the righteousness of Christ imputed [credited] to us, and received by faith alone.~Westminster Shorter Catechism (1647) “We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ, by faith, and not for our own works…”~The 39 Articles (1571), originally drafted by Thomas Cranmer (1489-1556) “This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is justified solely by faith in Christ.”~Basil of Caesarea (330-379), bishop in Cappadocia in Homilies on Humility “[Paul] shows clearly that righteousness depends not on the merit of man, but on the grace of God, who accepts the faith of those who believe, without the works or the Law.”~Jerome (c.342-420), church leader and theologian “[God] has justified our race not by right actions, not by toils, not by barter and exchange, but by grace alone…. But the justice of God comes through faith in Jesus Christ and not through any labor and suffering.”~John Chrysostom (c.347-407), prolific author and preacher “My name is Patrick. I am a sinner, a simple country person, and the least of all believers. …I was taken prisoner. I was about sixteen at the time. At that time, I did not know the true God. I was taken into captivity to Ireland, along with thousands of others. We deserved this, because we had gone away from God, and did not keep his commandments. We would not listen to our elders [i.e., presbyters], who advised us about how we could be saved. The Lord brought his strong anger upon us, and scattered us among many nations even to the ends of the earth. It was among foreigners that it was seen how little I was. It was there that the Lord opened up my awareness of my lack of faith. Even though it came about late, I recognized my failings. So I turned with all my heart to the Lord my God, and he looked down on my lowliness and had mercy on my youthful ignorance.”~Saint Patrick, 5th century Roman-British missionary to Ireland in his “Confession”SERMON PASSAGE Romans 3:21-31 (ESV)Romans 3 (ESV) 9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.” 13 “Their throat is an open grave; they use their tongues to deceive.”  “The venom of asps is under their lips.” 14 “Their mouth is full of curses and bitterness.” 15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.” 19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. 21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.27 Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since God is uncircumcised through faith. 31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. Romans 1 (ESV) 16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” Exodus 34 (ESV) 6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and the fourth generation.” Romans 3:21, 25-26 (First Nations Version: An Indigenous Bible Translation of the New Testament)21 But there is a way to be in good standing with the Great Spirit that does not depend on us keeping tribal law!… 25 The Great Spirit sent Creator Sets Free (Jesus) to show through him the full meaning and purpose of the ancient mercy-seat ceremony, where our broken ways are washed clean when we trust in what the shedding of his lifeblood has accomplished. The Great Spirit did this to prove that he was in the right when he released people from their bad hearts and broken ways in the ages past. 26 He also did this to show people in this present age that he has the right to put people in good standing with himself because they trust in what Creator Sets Free (Jesus) has done.

Friends of the Rosary,Today in the Gospel (John 7:40-53), we see how even enemies of the faith can be conquered by the truth of Christ.The guards sent to arrest Jesus returned empty-handed: they were overwhelmed by the power of His words. "Never has anyone spoken like this man," they said.Meanwhile, the prideful Pharisees appealed to their own authority rather than examining the truth of Christ, following their own precepts.The guards, with no theological training, recognized divine wisdom. The Pharisees, the learned and the proud, blind themselves.John Chrysostom explained that encountering Christ demands a decision, as there is no neutral ground. We must choose: "Will we approach Jesus with openness, or will we let pride and presumption keep us from recognizing the Truth?"Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠March 21, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Join our host Joe Epley as we dive into a resource written 300 years after the resurrection of Jesus! In the recorded Homilies of John Chrysostom, bishop of one of the largest cities of the time, are insights and admonitions that speak indisputably to the presence and importance of the rural church in his day. These insights are still speaking to the rural church of today as well! As always, if you would like to reach out to the show for encouragement, or to give ideas or feedback, you can contact our host Joe Epley at joseph.g.epley@gmail.com You can find a version of St. John Chrysostom’s Homilies on Matthew here And again on the Homilies of Acts here

https://wels2.blob.core.windows.net/daily-devotions/20260306dev.mp3 Listen to Devotion [Abraham] is the father of us all. Romans 4:16 Abraham’s Faith One of the giants of the early Christian church was John Chrysostom. He served as a pastor about 300 years after Jesus rose from the dead. Trained in classical rhetoric, John easily could have made a comfortable life for himself in various professions. Instead, he devoted his considerable gifts to the proclamation of Jesus Christ. Like many a Christian before him and after him, John Chrysostom read from the Old Testament about Abraham. He read how God called Abraham to leave the familiarity of his homeland and live as a permanent stranger somewhere else. He read how Abraham, surrounded by a godless and calloused culture, publicly proclaimed the name of the Lord. And he read how Abraham heard God’s promise that the Savior of the world would one day come from his family, and how Abraham believed that promise. As he thought long and hard about Abraham, about the profound faith Abraham possessed, John Chrysostom said this about Abraham, “He asked no questions, demanded no signs, but trusted the promise alone.” Let’s read that again. Of Abraham, John Chrysostom said, He asked no questions, demanded no signs, but trusted in the promise alone. It is no coincidence that the apostle Paul calls Abraham, “The father of us all,” the father of all of us who believe in Jesus as our Savior. He says this because Abraham embodies what it meant to trust the gospel promises of God. Paul marveled at Abraham’s faith. So did John Chrysostom. So did Martin Luther. How could he do it? How could he trust so fully, without question? Was it his innate strength of character? Was he simply a better, more spiritual, kind of person? That cannot be it. The Bible makes it clear that Abraham was born a lost, broken sinner just like the rest of us. In the end, the answer does not lie in Abraham. Rather, it lies in the power of the promise itself—the promise of full forgiveness in Jesus alone. It is the same promise that feeds your faith and mine. Prayer: Lord Jesus, feed my faith by the power of your promise. Amen. Daily Devotions is brought to you by WELS. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. ™ Used by permission of Zondervan. All rights reserved worldwide.

It's the year 386 and we are in Antioch. Tensions are rising along with political corruption and taxation. Early church father John Chrysostom (aka "Golden-Mouth") isn't having it. He's about to deliver a sermon so fire that prison gates are going to be swung wide open. Join us in our year's final episode as Summer tells the story of one of the most famous sermons in all of church history! The post The Sermon That Set the Prisoners Free appeared first on Sheologians.