Podcast appearances and mentions of John Chrysostom

This is my relatively short talk given during the 2025 Plato's Academy multidisciplinary conference: The Philosophy and Psychology of Anger, during which I discuss some of the useful insights and practices early Christian thinkers (2nd-5th Century CE) can provide us. These don't require one to be committed to Christianity and can be applied by a wide range of people. I begin with a passage from Pierre Hadot's book Philosophy As A Way Of Life: "[Christians] believed they recognized spiritual exercises, which they had learned through philosophy, in specific scriptural passages . . . The reason why Christian authors paid attention to these particular biblical passages, was that they were already familiar, from other sources, with the spiritual exercises of prosokhē, meditation on death, and examination of the conscience.” What Hadot calls “spiritual exercises” gets called by a variety of other terms by other thinkers. Foucault's "technologies of the self", Nussbaum's "therapeutic arguments", as well as the more general "philosophical practices" many of us reference in our work and study. What we can say about these early Christian thinkers is that many had a philosophical education, had opportunities to engage with pagan philosophical schools, some of which had pretty strong religious stances, with precursor and contemporary Jewish thought, and with a variety of other disciplines like rhetoric, medicine, literature, political theory, law, history, music, etc. There was already a strong interest in issues about anger already raised and debated in ancient philosophy including: vicious anger, can anger have useful role, dangers of indulging or excusing anger, anger and courage or justice, types or levels of anger, divine anger. Early Christian thinkers rely upon or incorporating broadly Platonic psychology, and ethical conceptions drawn from Platonist, Stoic, and Aristotelian schools, but within a framework Christianity provides. The thinkers I reference and discuss in this presentation include: 2nd-4th Century CE: Clement of Alexandria 150 – c. 215 AD, Tertullian 155 – c. 220, Origen 185 – c. 253, Lactantius 250 – c. 325 4th 5th century CE: Basil of Caesarea 330 – 379, Gregory of Nyssa 335, Evagrius Ponticus 345–399 AD, John Chrysostom 347-407, Ambrose 339-397, Jerome 342–347-420, Prudentius 348-413?, John Cassian 360 – 435, Augustine of Hippo 354-430 Some of the key scriptural passages they tend to engage most heavily with include: A number of discussions of anger in Pre-Christian Jewish scriptures, particularly in the Psalms, Proverbs, and Sirach The Sermon on the Mount in Matthew 5, Paul's Letter To Ephesians, and the Letter of James There is a stress on identifying and dealing with vices that involve anger, but also on developing virtues of Patience, Humility, Mercy, and Forgiveness. They also adopt, develop, and discuss a number of useful practices for lessening, understanding, or dealing with anger.

QUOTES FOR REFLECTION“The church…is not meant to call men and women out of the world into a safe religious enclave but to call them out in order to send them back as agents of God's kingship.”~Lesslie Newbigin (1909-1998), British theologian and missionary “The people who heard Jesus' disciples proclaiming the Good News were as impressed by what they saw as by what they heard. They saw lives that had been transformed…. A new quality, Christian love, was born. Conventional love is evoked by lovable qualities in the beloved, but the love people encountered from Christ embraced sinners and outcasts, Samaritans and enemies. It gave…because giving was its nature.”~Huston Smith (1919-2016), religious scholar and chair of the Philosophy Department at MIT “Why do we not observe how the charity of Christians to strangers…has done the most to advance their cause? For it is disgraceful…the impious Galileans support our poor in addition to their own, while everyone is able to see that our coreligionists lack aid from us!”~The Pagan Roman Emperor Julian (332-363), Letter to Arsacius, 360 AD “Why among all of the varieties of Judaism in the first century did only two survive….? One, the religion of the Rabbis – the other, the religion of Christianity. [This] rather improbable message that the Son of God has come to earth and been crucified, in human form, and risen from the dead ... appealed to a lot of perfectly ordinary people…in such a way that they were willing…to become initiated into a group which brought them only hostility, estrangement from their families and neighbors, and the possibility of persecution to the point of death.”~Wayne A. Meeks (1932-2023), Religious Studies Professor at Yale University “I believe that it was the religion's particular doctrines that permitted Christianity to be among the most sweeping and successful revitalization movements in history. And it was the way these doctrines took on actual flesh, the way they directed organizational actions and individual behavior, that led to the rise of Christianity.”~Sociologist Rodney Stark (1934-2022) in The Rise of Christianity “Assist…one another in good faith, and by deed and with a hearty will; nor let anyone remove his hand from the help of a brother, since ‘by this' saith the Lord, ‘shall all men know that ye are my disciples, if ye have love one to another.'”~Zephyrinus, bishop of Rome from A.D. 199 to 217 on John 13:35 “The person characterized by humility, gentleness, mercy and righteousness does not build a fence around good deeds. Rather, that one ensures that these good fountains overflow for the benefit of others. One who is pure in heart and a peacemaker, even when persecuted for the sake of truth, orders his way of life for the common good.”~John Chrysostom (347-407) revered early church leader in homily on Matthew 5SERMON PASSAGE selected passages (ESV)Genesis 12 1 Now the Lord said to Abram, “Go from your country and your kindred and your father's house to the land that I will show you. 2 And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” Psalm 671 May God be gracious to us and bless us and make his face to shine upon us, Selah2 that your way may be known on earth, your saving power among all nations. Isaiah 22 It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,3 and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Matthew 5 – Jesus's Teaching to His Disciples 10 “Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. 11 Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.13 You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet. 14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Matthew 1 1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Matthew 28 – Jesus's Commission to the Church 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” John 13 – Jesus's Commandment to the Church 34 “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.” John 17 – Jesus's Prayer for the Church 20 “I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. 22 The glory that you have given me I have given to them, that they may be one even as we are one, 23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.”

In this episode, Fr. Anthony reflects on Christ's call of St. Matthew as a revelation of the Lord's pastoral wisdom, patience, and mercy. Drawing on St. John Chrysostom, he shows how Christ approaches each person at the moment they are most able to receive Him, gently leading sinners to repentance while shielding the weak from the self-righteous. The homily invites us to imitate this divine pedagogy—offering mercy before rebuke, healing before judgment, and a way of life that draws others to the knowledge of God. +++ Mercy, Not Sacrifice: Christ's Pastoral Method in the Calling of Matthew St. Matthew 9:9-13 At that time, as Jesus passed on from there, He saw a man called Matthew sitting at the tax office; and He said to him, "Follow Me." And he rose and followed Him. And as He sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and His disciples. And when the Pharisees saw this, they said to His disciples, "Why does your teacher eat with tax collectors and sinners?" But when Jesus heard it, He said, "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, 'I desire mercy, and not sacrifice.' For I came not to call the righteous, but sinners to repentance."  When looking at this encounter, it is important to know the context.  Jesus had been at this for a while.  He had already called at least four of the twelve; Andrew, Peter, James and John, to be his disciples.  Moreover, in addition to them, many others were following him.  He had already been baptized, been tempted, given the Sermon on the Mount and performed several public miracles. Knowing this allows us to better appreciate Christ, how He operates, and therefore how we might better imitate Him as we claim to operate in + His name. Example One: Calling the disciples Let's go back to His calling the disciples.  Why didn't He call Matthew at the same time He called Andrew, Peter, James, and John?  St. John Chrysostom indicates that it was Christ's pastoral heart that determined when we called each of His disciples.  Remember, as the Logos, He shares the Father's will that "all be saved and come to a knowledge of the truth." (1 Timothy 2:4).  This means that He addressed people in the time and manner they were most likely to hear.  St. John Chrysostom points out that Matthew's heart was not open to Christ's call at the same time as Andrew, Peter, James, and John.  It took miracles and profound teaching to soften His heart for the encounter.  And He didn't just do this for Matthew, look how long it took for the Apostle Paul!  And perhaps, we can look at long he waited for us! We should learn from this lesson from Christ's earthly ministry and imitate Him.  We may need to live among some people for a while, showing the miracle of God's love working in and through us in the way we act and the things we say, before they are ready to accept an invitation to join us in The Way that heals and perfects.  Many of us jump the gun; skipping the vital step of living a public life of miraculous love – and then are surprised when the call to "follow Christ" goes unheeded.  Yes, there are times when the modern equivalents of scribes and pharisees need to be confronted, but once again, let's imitate Christ and let them out themselves when they question our motives and sanity for performing acts of sacrificial compassion.  If we skip the step of imitating Christ in His love for mankind, not only won't we win converts, we may also be indicating that we aren't really working in His Name at all.   Example Two: Leaving, not owning the opposition Speaking of which, Christ also demonstrates his pastoral care at the very beginning of today's lesson.  You may remember that today's lesson begins with something that seems to be a throwaway line; a transitional clause that lets the reader know that the narrative is moving on to another scene.  St. Matthew writes; "At that time, as Jesus passed on from there,…" and then segues into this lesson about how Christ called him, the author, to be His disciple.  But what did He leave and why?  What did He "pass on" from in the previous scene? Let me share that with you; just prior to this, Jesus had publicly corrected some scribes - leaders in the Jewish community - by healing a man of his paralysis after they doubted His ability to forgive sins.  Do you see how they out themselves as fools?  But Christ doesn't want them to remain in ignorance.  He desires that they, too, be saved and come to a knowledge of the truth …  but He also knew that they were not ready to accept the truth, so He left before they could double down on their sin and thus become even less likely to change their way of thinking and eventually answer His call to discipleship. As St. John Christostom puts it; For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence. Jesus could have owned those scribes!   This is what our polarized and self-indulgent culture seems to require of us: to immediately jump on any perceived weakness to show the superiority of our way.  We even manufacture offenses so that we have an opportunity to score points and play to the crowd.  But that's not what Jesus did; there was a real offense and a real weakness – but He didn't want or need to impress anyone.  Again, his desire is that of His Father; that all be saved and come to a knowledge of the Truth.  And so He forbeared and gave them an opportunity to cool off and repent while He moved off to spend time with someone who was ready to hear Him. These are the kinds of lessons that are obvious to those who have "eyes to see and ears to hear," but for the rest of us, it takes time.  As we have discussed previously, we still see the Gospel "through a glass darkly" and only see reality as "trees walking."  But we want to learn, and so we ask those who have made this journey successfully before us, men like the Holy Apostle and Evanglist Matthew, whose memory we celebrate today and St. John Chrysostom who shares the deeper Truths that St. Matthew shared – we ask them to guide and pray for us as go deeper into The Way. Let's see what more we can learn about Christ's approach to evangelism and pastoral care in today's lesson.  It is worth remembering that Matthew was a tax collector.  When Jesus gave him the invitation to "follow me", he responded with hospitality.  He opened his house to the Lord, his disciples, fellow tax collectors, and unspecified sinners.  Just to make sure everyone had a good time, this was all done within view of some local Pharisees.  The Pharisees spent their whole lives dedicated to righteousness (as should all of us).  I am perfectly willing to believe that they were sincere in their devotion to the Law.  In fact, it was probably their devotion to the Law that led to their revulsion at seeing an alleged rabbi (Jesus) eating with sinners.  They shared their righteous indignation with the Lord's disciples and He overheard them.  We can learn a lot about how to pastoral ministry by looking at Christ's response. First, He said (e.g. St. Mark 2:17); Those who are well have no need of a physician, but those who are sick do. I did not come to call the righteous, but sinners, to repentance.  This is the most obvious point: God was explaining what His mission to these sinners (and the world) was:  He had come to bring them to repentance.  This would hardly satisfy any ultra-Orthodox takfirists – they always want their pound of flesh!  After all, they say, repentance requires tears, and the best way to bring someone to tears is not to eat with them and provide them a living example of the better way; no, surely it is more effective to beat them over the head with the Sin-Stick, right?!  Evidently not, at least according to the all-knowing and all-loving God-man Jesus Christ. After acknowledging the sinfulness of His dinner companions and their need for repentance, He corrected the Pharisees' dubious pedagogical and evangelical instincts with this (e.g. St. Matthew himself in 9:13); Go and learn what it means, 'I will have mercy, and not sacrifice': for I am not come to call the righteous, but sinners to repentance. Christ is quoting Hosea when He says; "I will have mercy, and not sacrifice".  The full passage (which was implied) continues with (Hosea 6:6); "… and [I desire] the knowledge of God more than burnt offerings."  This is huge.  The Pharisees knew the full quote and its context; they would have seen that Christ was telling them that they were guilty of the very same sorts of things that went against God throughout the Old Testament.  He was telling them that they were more concerned with fulfilling the letter of the law (i.e. doing the "burnt offerings" well) than they were with knowing God or bringing others to Him.  At that meal, He was doing something that they should have been doing themselves. How Christ Discipled His Sinners cum Apostles More importantly, along with His entire response, Christ used this quote to describe His method for bringing the "knowledge of God" to sinners; He would use mercy to lead them to repentance, which would in turn allow them to grow in the knowledge of God.   St. John Chrysostom brings this point out at the end of his homily on this passage; What Christ is saying through his words and deads is this, "The disciples have not yet become strong; they still need a lot of condescension. They have not been renewed by the Spirit yet.  You really shouldn't put a lot of injunctions on people who are still weak."  And He said all these things in order to set laws and rules for His own disciples, so that when it was their turn to train disciples, they would deal with them very gently.  To reiterate St. John Chrysostom's point, God is showing His disciples how the Gospel is to be taught: gently and with mercy … while protecting the weak from the attacks of the self-righteous.  This is important for us as Christian leaders: we are called to follow Christ!  We are called to take His Gospel to sinners so that they might repent,  come to the knowledge of God, and be saved.  Keep the Sin-Stick ready, but use it the way Christ Himself did; to defend the weak from the attacks of the self-righteous. There is a temptation to bring sinners to a full awareness of their sin in order to drive them towards repentance, but be careful with this.   Psalm 129: 3-4 (which we often repeat as a prokimen so that we will master it – or rather so that it might master us);  If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee. And later in that same Psalm, we learn from the Psalmist, in the Spirt, what the purpose of this merciful forgivness is; so that He might bring salvation to Israel (129:8). Repentance, kenosis, and discernment are fostered over time.  It is an iterated and communal process.  The wounds this world inflicts on God's children are serious and it takes time for Him to heal them.  This means that you may not be able to see the process through to its conclusion, but it is okay to simply begin the treatment; the Church has trained other physicians that can continue the process, just as you will be called to continue the work others have begun.  As Christ said "One soweth, and another reapeth." (St. John 4:37:4) Conclusion Saint Matthew's life is a testimony to the efficacy of this gentle discipleship process.  He was a sinner.  The Lord protected Him and showed Him mercy.  Over time, through His example, His holiness, and His teachings, He brought Matthew through repentance to the true knowledge of God.  As a recipient of this grace, St. Matthew could do nothing else but offer it to others.   It is true that the Church is a hospital, and that Christ is the Great Physician; and it is also true that St. Matthew found healing in the Church under the Doctor's care.  But it is also true that He did not stay in the hospital bed. After a lifetime spent spreading the Gospel, this "good and faithful servant" earned the martyr's crown in Ethiopia. May the Lord transform us into the kind of patient, merciful, and holy pastors who can do the same.

.videoWrapper {position: relative;padding-bottom: 56.25%; /* 16:9 */padding-top: 25px;height: 0;}.videoWrapper iframe {position: absolute;top: 0;left: 0;width: 100%;height: 100%;} 8）迦 4:1-7天主派遣他的兒子來，生於女人。 1再說：承繼人幾時還是孩童，雖然他是一切家業的主人，卻與奴隸沒有分別，2仍屬於監護人和代理人的權下，直到父親預定的期限。3同樣，當我們以前還作孩童的時候，我們是隸屬於今世的蒙學權下； 4但時期一滿，天主就派遣了自己的兒子來，生於女人，生於法律之下，5為把在法律之下的人救贖出來，使我們獲得義子的地位。6為證實你們確實是天主的子女，天主派遣了自己兒子的聖神，到我們心裏，喊說：「阿爸，父啊！」7所以，你已不再是奴隸，而是兒子了；如果是兒子，賴天主的恩寵，也成了承繼人。 ❖保祿在前章作結論指出：凡信仰基督的，就成為天主的自由義子，亞巴郎的真實後裔，默西亞神國的承繼人。所以，信友如果在蒙受這麼多的神恩後，又回到梅瑟法律的權下，只按梅瑟法律而生活，拒絕基督賜給他的自主權，放棄作天主義子的身份；那麼，無論他是什麼人（猶太人也好，外邦人也好），是無異於自願再去做奴隸，再去做不自由的孩童。這原是舊約時代的人類處境，但到了默西亞時代，耶穌救贖人脫離了「法律」，提高了人的地位，使人成為「天主的子女」，人才可呼天主為「阿爸，父啊」（參看羅8:15；谷14:36）。 ❖保祿在第4章開始，為了勸告迦拉達信友不要拒絕在基督內所蒙受的鴻恩，重回梅瑟法律時代的生活，遂引用了當時法律的一項原理，即奴隸或未成年的孩童要受監管，沒有自由。他以此解釋法律在基督降世以前所有的作用和任務：就是作我們的「監護人」（evpi,tropoj - epitropos）、「代理人」（oivkono,moj - oikonomos），意即猶太人的法律及教外人的道德觀，二者都不健全。保祿的這段話可說是補述了上述（3:10-22）論法律的暫時性及缺少賜生命能力的那一段，也可說是開始講明下面（4:25-5:15）所要講的信友藉著信德所蒙受的自主權的論題。 ❖1-2兩節中的比喻是取材於羅馬法律。保祿假定一個快要去世的父親，給幼子安排未來的事；所以父親指定一個時期，在這時期未滿以前，幼子雖然是合法的承繼人，但他還沒有自主權，就外面看來，他和奴僕沒有什麼分別，屬於管他教育的「監護人」，和管他財產的「代理人」的權下。 ❖保祿在這裡就如在羅1-3章內看全人類，不分猶太人和外邦人，在基督降世以前所處的境況，都「是隸屬於今世的蒙學權下」（3）。所謂「蒙學」（stoicei/a - stoicheia），原指些初級事物和原理，暗指梅瑟法律的不完善和外教人道德觀的缺陷。換句話說，從前的人都處於奴隸的地位。不過這種悲慘的境況，只是暫時的。推動人類歷史的天主，早已決定了，當「時期一滿」，依照他的許諾，要從梅瑟法律權下，救出猶太人，又要從「愚昧無知」（宗17:30）的狀態中，救出外邦人，叫一切的人，都能藉著對基督的信仰，成為自己的義子。 ❖「時期一滿」（4）──到了天主所預定的時候（cro,noj - chronos），亦即默西亞的時代。聖言降生的事實並非隅然，而是天主早已安排的救世計劃，這計劃在聖祖和先知時代只是提述，卻未實現，因為天主所預定的時間尚未來到。這「時期一滿」就如《希伯來書》所說的「在這末期」（希1:2 e;scatai h`me,rai - eschatai hēmerai: last days），並不是世界的末日，而是指默西亞的時代，這時代始自默西亞的來臨，並要以他的第二次來臨（parousi,a - parousia）作結。 ❖「生於女人，生於法律之下」（4b）──保祿在第1-2節用了一個比喻的說法，這類似奴隸的時期，在默西亞時代正式結束。但這時代是藉聖言降生的事實展開的，不再是個比喻。這是個實在發生的事實：聖言成了一個真實的人，不僅如常人般「生於女人」，更是「生於法律之下」，即屬一個民族，一個以梅瑟法律所建立和維繫的民族，即以色列民族。 ❖「為把在法律之下的人救贖出來，使我們獲得義子的地位」（5）──基督並不是如諾斯士學派（gnostics）所主張的，只是取了一個幻象的形體，而實是由聖母的淨血成胎，誕生為人，有與我們人相同的血肉身體。誕生為人的耶穌，是一個有達味血統的猶太人；按人性來說，他自然屬於選民，也就「生於法律之下」，為的是要「把在法律之下的人救贖出來」。他既然是天主而人，人而天主，因此便是世人最理想的中保（希4:14-5:10），能救贖陷入罪惡中的弟兄——全人類，並特別能救出自己的同胞——猶太人，擺脫法律的束縛。「使我們獲得義子的地位」，「我們」二字包括猶太人和外邦人；「天主義子的地位」是信友最崇高的地位；固然，我們不能成為天主本性的「兒子」，就如耶穌是「天主子」一樣，可是我們在耶穌基督內，確實成了天父的「義子」（ui`oqesi,an - huiothesian）。為証實我們真是天主的義子女，天主派遣了聖神到我們的心中。 ❖「聖神到我們心裏，喊說：阿爸，父啊！」（6）——「阿爸，父啊！」（avbba, o` path,r - abba ho patēr），這是充滿愛意的阿剌美語稱呼aB'a; - 'abba'「爹爹！」（參看谷14:36；羅8:15）。接着的「父啊！」是希臘文的翻譯。猶太人從不用「阿爸」這稱謂向天主祈禱，所以這更顯出耶穌的聖子身份。當信友在領洗時，不但成了天主的義子，同時也領受了天主「聖神」。這聖神令基督信友感覺到耶穌與天父間的父子之情，叫我們在祈求天主時，敢用耶穌自己所用的稱呼：「阿爸，父啊！」孩子看見父親直呼「阿爸！」，是最真摯無妄的事實。這足見我們「已不再是奴隸，而是兒子了！」（7a） ❖「如果是兒子，賴天主的恩寵，也成了承繼人」（7b）──按本章開始時保祿所引用的羅馬法律比喻，聖言降生前，我們還被禁固在梅瑟法律或外邦人道德觀的「監管權下」，未有天國的承繼權，與奴隸無異。如今藉着基督的降生救贖，以及在我們心中作証的聖神，信友已是天主的子女，自然是他的承繼人，享有天國家業的承繼權。 ❖我們藉聖神的推動稱天主為「阿爸，父啊！」正表達出我們身為天主子女，常懷「純樸而率直，子女般的信賴，喜樂的信心，謙遜的大膽，深知被愛」（教理2778）。新約聖經多次以「放心大膽」parrhsi,a - parrhesia一詞，來形容這種心境（弗3:12；希3:6; 4:16; 10:19；若一2:28; 3:21; 5:14）。這可謂一個真正基督徒的特徵之一。 ❖現在我們可以呼求天主為「父」，因為祂藉降生成人的聖子，啟示給我們了，祂的聖神也引領我們認識祂。子對父的位際關係（personal relation）是人不能設想，就連大能的天使也無法窺測的。然而，聖子之神卻使我們能分享這位際關係，就是使我們這些相信耶穌是基督、而我們是由天主所生的人，分享這關係（教理2780）。 ❖我們既成了天主的義子女，我們有否順應聖神在我們心內的驅使，敢用耶穌自己所用的稱謂直呼天主「阿爸，父啊！」？我們既同稱天主為「阿爸，父啊！」我們有否視眾人為兄弟？聖西彼廉（St. Cyrian of Carthage ca. 200-258）在論及「主禱文」時說：「千萬不要忘記，當我們稱呼天主為「我們的父」時，言行舉止就應該相稱天主子女的身分。」金口聖若望（St. John Chrysostom 354-407）也說：「冷酷而不仁之心無權稱至慈善的天主為父，因為你的心已失去了天父慈愛的標記。」 ***** ***** ***** 保祿的書信和宣講，並沒有直接討論耶穌的母親瑪利亞，卻以此為一件已知和共識的事實。有人以為保祿完全不知有關耶穌的母親瑪利亞，甚至是個嫌忌婦女（misogynic）（格前11:3-16; 14:34；弟前2:11-15）及嫌忌婚姻（misogamic）（格前7:8）的人。這只是些脫離保祿言論的上下文而妄作無實據的武斷。論及聖言降生時，保祿沒有像瑪竇所說的「瑪利亞生耶穌」（evx h-j [=Mari,aj] evgennh,qh VIhsou/j - ex hes egennēthē Iēsous瑪1:16，更準確的說應是「耶穌是生於她」），沒有直指耶穌生於瑪利亞，只說他「生於女人」（geno,menon evk gunaikw/n – genomenon ek gynaikōn）。這在聖經的語境中，卻具有特別的意義，因為「女人」正與原祖的失足犯罪和天主預許救贖所用的詞彙密切有關。原罪前只有「女人」（創2:23）而無「厄娃」之名，而且天主的許諾也以一個「女人」和「蛇」（創3:14-15）為主角。這無異說，瑪利亞被比作「新厄娃」，正如耶穌是「新/最後的亞當」（格前15:45）一樣。 榮福童貞，天主之母，妳應受讚美，因那在妳內降生成人的聖言，克勝了地獄仇讎，從死者中喚醒了亞當，解除了遠古的詛咒，釋放了厄娃的枷鎖，誅滅了死亡，使萬民重獲新生。為此，我們同聲歌頌讚美說：我們的主、天主，耶穌基督，你應受讚美，願光榮永歸於你。亞孟。

This greatest of Christian orators is commemorated not only today, but as one of the Three Holy Hierarchs (with St Basil the Great and St Gregory the Theologian) on January 30.   He was born in Antioch to pious parents around 345. His mother was widowed at the age of twenty, and devoted herself to rearing her son in piety. He received his literary and oratorical training from the greatest pagan teachers of the day. Though an illustrious and profitable career as a secular orator was open to him, he chose instead to dedicate himself to God. He lived as a monk from 374 to 381, eventually dwelling as a hermit in a cave near Antioch. Here his extreme ascetic practices ruined his health, so that he was forced to return to Antioch, where he was ordained to the priesthood. In Antioch his astonishing gifts of preaching first showed themselves, earning him the epithet Chrysostomos, "Golden-mouth", by which he became universally known. His gifts became so far-famed that he was chosen to succeed St Nectarius as Patriarch of Constantinople. He was taken to Constantinople secretly (some say he was actually kidnapped) to avoid the opposition of the Antiochian people to losing their beloved preacher. He was made Patriarch of Constantinople in 398.   Archbishop John shone in his sermons as always, often censuring the corrupt morals and luxurious living of the nobility. For this he incurred the anger of the Empress Eudoxia, who had him exiled to Pontus in 403. The people protested by rioting, and the following night an earthquake shook the city, so frightening the Empress that she had Chrysostom called back. The reconciliation was short-lived. Saint John did not at all moderate the intensity of his sermons, and when the Empress had a silver statue of herself erected outside the Great Church in 403, accompanied by much revelry, the Patriarch spoke out against her, earning her unforgiving anger. In 404 he was exiled to Cucusus, near Armenia. When Pope Innocent of Rome interceded on his behalf, the imperial family only exiled him further, to a town called Pityus near the Caucasus. The journey was so difficult and his guards so cruel that the frail Archbishop gave up his soul to God before reaching his final place of exile, in 407. His last words were "Glory be to God for all things."   Saint John Chrysostom is the author of more written works than any other Church Father: his works include 1,447 recorded sermons, 240 epistles, and complete commentaries on Genesis, the Gospels of Matthew and John, the Acts of the Apostles, and all the Epistles of St Paul.   His repose was on September 14, but since that is the date of the Exaltation of the Cross, his commemoration has been transferred to this day.

This is a podcast of a guest sermon, given by invitation to the Unitarian Universalist Community of Rock Tavern. In it, I discuss anger as a common problem not only of our own times, but of all times. Christian teachings on anger present us with some "hard sayings," and several 4th century thinkers -- John Cassian, Augustine of Hippo, and John Chrysostom -- are very helpful for understanding how to live with and live out these difficult requirements. A transcript of the sermon is available here: https://www.academia.edu/14942379/_And_Whoever_is_Angry_With_His_Brother_Early_Christian_Insights_A

The third of our “Johns” of Series 17 is only the second native-born Englishman since the 8th century to be raised by the Church to the status of Doctor of the Church. It is because of this remarkable man, and what was done by Pope Leo XIV on 1 November 2025 in Rome, that I designed Series 17 to include these three Johns: John the Evangelist, John Chrysostom, and John Henry Newman. It is one thing to be a profound thinker, even a holy thinker of the great Mysteries of God and God's way with human beings. John Henry Newman was that. But it is quite another capacity for that same person to be able to stay in close to the way human beings actually are - Pope Francis spoke of pastors being “close enough to the sheep to take on their smell” - rather than as they ought to be. John Henry Newman was this also. There is a beautiful, articulate humanity that comes through in John's writings.In order to get a sense of this about John, I have chosen to concentrate attention on his justly revered Parochial and Plain Sermons (eight volumes of them), paying close attention to perhaps four of those sermons. Welcome to the conclusion of Series 17 of The Night School.

 The Post Nicene Church FathersThis engaging podcast episode features Dr. Rachel Chen and Bishop Andy Lewter exploring the profound contributions of seven pivotal Post-Nicene Church Fathers who shaped early Christianity following the Council of Nicaea in 325 AD. The conversation illuminates how Athanasius defended Nicene orthodoxy against Arianism through multiple exiles, how John Chrysostom's "golden mouth" combined powerful preaching with fearless advocacy for the poor, and how Jerome's Vulgate translation became the standard Latin Bible for over a millennium. The discussion highlights Ambrose of Milan's remarkable journey from unbaptized governor to influential bishop who challenged imperial power, Basil the Great's theological refinement of Trinitarian doctrine alongside his pioneering social welfare work, Eusebius's invaluable preservation of early church history despite his theological ambiguities, and Augustine of Hippo's towering intellectual legacy encompassing everything from spiritual autobiography to political theology and the doctrine of grace. Throughout the conversation, both scholars emphasize how these diverse figures—fighter, preacher, scholar, statesman, organizer, historian, and philosopher—collectively transformed Christianity from a persecuted minority into a dominant religious and intellectual force while acknowledging their human flaws and the ongoing relevance of their insights for contemporary Christian faith and practice.

QUOTES FOR REFLECTION“Men sometimes speak as if humility and meekness would rob us of what is noble and bold and manlike. O that all would believe that this is the nobility of the kingdom of heaven, that this is the royal spirit that the king of heaven displayed, that this is godlike, to humble oneself, to become servant of all!”~Andrew Murray (1828-1917), writer and pastor “It is blasphemy if you pray before God while you are full of anger.”~Ephrem the Syrian (c.306-373), Aramean Christian theologian and writer         My dear Wormwood,Be sure that the patient remains completely fixated on politics. Arguments, political gossip, and obsessing on the faults of people they have never met serves as an excellent distraction from advancing in personal virtue, character, and the things the patient can control. Make sure to keep the patient in a constant state of angst, frustration, and general disdain towards the rest of the human race in order to avoid any kind of charity or inner peace from further developing. Ensure the patient continues to believe that the problem is “out there” in the “broken system” rather than recognizing there is a problem with himself.Keep up the good work,Uncle Screwtape~from C.S. Lewis's devilish book, The Screwtape Letters (1941) “They all therefore were glorified and magnified, not through themselves or their own works or the righteous doing which they wrought, but through His will. And so we, having been called through His will in Christ Jesus, are not justified through ourselves or through our own wisdom or understanding or piety or works which we wrought in holiness of heart, but through faith, whereby the Almighty God justified all men that have been from the beginning; to whom be the glory forever and ever.”~Clement of Rome in 1 Clement 32:3-4, a letter written to Corinth in c. A.D. 96 “God allowed his Son to suffer as if a condemned sinner, so that we might be delivered from the penalty of our sins. This is God's righteousness, that we are not justified by works (for then they would have to be perfect, which is impossible), but by grace, in which case all our sin is removed.”~John Chrysostom (c. 347-407), Homilies on the Epistles of Paul to the Corinthians Question 33: What is justification? Answer: Justification is the act of God's free grace by which He pardons all our sins and accepts us as righteous in His sight. He does so only because He counts the righteousness of Christ as ours. Justification is received by faith alone.~Westminster Shorter Catechism (1647)SERMON PASSAGEselected passages (ESV)Acts 2 41 So those who received [Peter's] word were baptized, and there were added that day [to the church] about three thousand souls. 42 And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers. 43 And awe came upon every soul, and many wonders and signs were being done through the apostles. 44 And all who believed were together and had all things in common. 45 And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.Ephesians 2 1 And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the flesh and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. 11 Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— 12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17 And he came and preached peace to you who were far off and peace to those who were near. 18 For through him we both have access in one Spirit to the Father.Ephesians 4 & 5 1 I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace…. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. 1 Therefore be imitators of God, as beloved children. 2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Great Story Great Saints: Patrick brings listeners into the lives and radical choices of saints like Cyprian of Carthage and John Chrysostom, painting vivid contrasts between heroic virtue and everyday faith. He explores what being a saint means, drawing a sharp line between the Church’s ancient teachings and today’s beliefs, while refusing to sugarcoat the cost of conviction and the challenges of Church history. Patrick urges everyone—believers and skeptics alike—to confront the evidence from the earliest Christians and question what keeps them outside the Catholic faith. St. Cyprian of Carthage (06:48) St. John Chrysostom (35:14)

Bourbon Review: Jack Daniel's Single Barrel Heritage Barrel Topic: Deacons Follow us on all your podcast platforms and: Instagram: @manhoodneat X: Manhood Neat (@ManhoodNeat) / X Youtube: Manhood, Neat Podcast - YouTube Reach out: manhood.neat@gmail.com Show Notes: History of the Role of Deacons  Biblical Origins: The role traces back to the early church in Acts 6:1-7, where the apostles appointed seven men to handle practical needs amid church growth. This addressed complaints about neglected widows in food distribution, allowing apostles to focus on prayer and preaching. By the time of Paul's letters, deacons are a formal office (e.g., Philippians 1:1). Early church fathers like Ignatius of Antioch (c. 100 AD) referenced deacons as servants alongside bishops and presbyters. "In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. So the Twelve gathered all the disciples together and said, 'It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them'" (Acts 6:1-3, NIV). John Calvin on the early church structure: "As we have stated that three classes of ministers are set before us in Scripture, so the early Church distributed all its ministers into three orders. For from the order of presbyters, part were selected as pastors and teachers, while to the remainder was committed the censure of manners and discipline. To the deacons belonged the care of the poor and the dispensing of alms." While not explicitly called "deacons" in Acts, this is seen as the prototype. John Calvin in Geneva reformed the diaconate, emphasizing care for the poor through institutions like the general hospital. Who Can Be a Deacon  Biblical Qualifications: 1 Timothy 3:8-13 outlines character requirements, emphasizing integrity over skills. Deacons must be tested and proven blameless. "Deacons, likewise, are to be worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons" (1 Timothy 3:8-10, NIV). "A deacon must be faithful to his wife and must manage his children and his household well" (1 Timothy 3:12, NIV). Key Verse: Categories: Personal (dignified, not double-tongued, not greedy); Spiritual (hold faith with clear conscience); Family (husband of one wife, good manager of home). John Calvin on testing: "Those men are to be chosen who are approved by their past life in such a manner that, after what may be called full inquiry, they are ascertained to be well qualified." Additionally: Similar to elders but without teaching requirements (Titus 1:7-9 for comparison). Full of the Spirit and wisdom (Acts 6:3). Charles Spurgeon on deacons' character: "If deacons cannot be trusted they ought not to be deacons at all, but if they are worthy of their office they are worthy of our confidence." What They Do in/for the Church  Core Role: Deacons are servants who provide practical support, freeing elders for spiritual leadership. They meet material needs, promote unity, and handle logistics. Key Verse Quote: From Acts 6:2-4: "It would not be right for us to neglect the ministry of the word of God in order to wait on tables... We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word" (NIV). John Piper on deacons' purpose: "It would seem, then, that the deacon office exists to assist the leadership of the church by relieving the elders of distractions and pressures that would divert them from the ministry of the Word and prayer and the general, visionary oversight of the church." Specific Duties: Manage benevolence (aid to poor), facilities, finances; address complaints; support missions and community service. They act as "shock absorbers" for church harmony. Charles Spurgeon on faithful deacons: "The deacons of my first village pastorate were in my esteem the excellent of the earth, in whom I took great delight. Hard-working men on the week-day, they spared no toil for their Lord on the Sabbath; I loved them sincerely, and do love them still." Benefits to the Church: Prevent division (Acts 6), enable gospel growth, and model Christ-like service (Philippians 2:5-8). Are Deaconesses Biblical? Biblical Evidence: The debate centers on 1 Timothy 3:11 and Romans 16:1. Phoebe is called a "deacon" (diakonos) of the church in Cenchreae. "In the same way, the women are to be worthy of respect, not malicious talkers but temperate and trustworthy in everything" (1 Timothy 3:11, NIV). This may refer to deacons' wives or female deacons. "I commend to you our sister Phoebe, a deacon of the church in Cenchreae" (Romans 16:1, NIV). Key Verses: John Piper on women deacons: "Probably yes. There are four observations that incline me to think that this office was held by both men and women. 1. The Greek word for deacon can be masculine or feminine in the same form." Arguments For: Women can serve as deacons since the role is service-oriented, not authoritative (unlike elders). Early church history includes deaconesses for tasks like baptizing women. From the era of John Chrysostom (third-century Constitutions of the Holy Apostles): “For deaconesses were appointed, not to soothe God by chantings or unintelligible murmurs, and spend the rest of their time in idleness; but to perform a public ministry of the Church toward the poor, and to labour with all zeal, assiduity, and diligence, in offices of charity.” John Calvin on including women: "This meant, as one of the church's essential ministries, it had to call men and women to serve in the spiritual office of deacon." Arguments Against: 1 Timothy 3 specifies "husband of one wife" (v. 12), implying men; "women" in v. 11 likely means wives. No explicit "deaconess" term exists, and eldership is male-only.

Send us a textAll humor aside, a man has a daunting task in doing for his wife what the marriage relationship calls for. John and Sofia read excerpts from a remarkable text by St. John Chrysostom and discuss its practical implications for every day life.https://life-craft.org/

We're joined with Gwyneth Thompson Briggs, illustrator of the children's book, A Very Little Office of Compline: Night Prayer for Children, Jason Gale, VP of Content and Production at TAN Books, talks about Lectio Divina with the Spiritual Masters: The Gospel of Matthew with St. John Chrysostom and Tim Hill, head coach at Well-Ordered Family, talks about TAN Books' new app: TAN Digital.

Luke 7:11-16 (The Widow of Nain) At the gates of Nain, the procession of death meets the Lord of Life—and death loses. Christ turns the widow's grief into joy, revealing that every tear will one day be transformed into the eternal song of alleluia.  A "by-the-numbers" homily - enjoy the show! --- This was an encounter between two forces: death and the very source of life. We know how this encounter always turns out. Life seems so fragile (war, disease, accidents, violence) and we seem doomed to die. What happened (Jesus brought the dead back to life) Focus briefly on three parts of this Gospel reading: the procession, the grief of the mother, and how it ended. The funeral procession.  How we do funerals.  Preparation for it.  Psalms.  Preparation of the body.  Funeral service(s).  Burial.  The movement of the person from one list in our daily prayers to the other. Nine-day prayers.  Forty-day prayers.  Annual prayers.  Often with koliva or a special bread. The grieving mother.  Do not weep.  “Blessed are those who mourn.”  Jesus Himself, always in the Spirit, wept at the death of Lazarus.  Do not weep “like those who have no hope…” (I Thessalonians). Repent of the sin that leads to unhealthy tears; and that repentance requires that we live knowing that we may never have another chance on this side of a funeral to mend a relationship.  Tears of honest grief are cathartic, as are tears of outrage at the absurdity of living in a world where death is so prevalent.  But let those tears flow in the knowledge that as outrageous, ignoble, and offensive as death is; that our tears of sorrow are being turned, as we sing in the funeral service, into the song “alleluia!”  And that is how I want to conclude... How it ended.  This was an encounter between two forces: death and the very source of life.  Who won?  And who won when death took a man captive and found that it, instead, it was forced to encounter God?  Who won?  It was no real contest!  As we hear from St. John Chrysostom on Pascha: Christ-God annihilated death!  In a world that was made and is governed by the source of Life, death place is temporary, a consequence and concession to our sin – sin which itself is, again through Christ, only temporary.  It is holiness and life that endures forever. Conclusion. That is the side we have chosen: we reject sin and we reject death.  We have intentionally chosen the side of holiness and of life.  It seems as though our relationship with life is so vulnerable – to sickness, to violence, to sudden catastrophes; but in the only reality that matters in the end, it is quite the opposite.  It and all its associated grief, anxieties, traumas, and pain are products of this world, doomed to end when it is remade in glory.  Again, we have intentionally chosen the side of life.  Let's live it as it was meant to be lived, not in fear of death but in the joy of the One who has through death defeated death and who desires us to live well both now and into eternity.      

Our second John of Series 17 has been better known, and profoundly revered, in the eastern half of Christianity than in its western (Roman) half, though both halves esteem his life of holiness and brilliance as a pastor and speaker and writer, designating him a Doctor of the Church. He was so designated in the year 1568 with three other giants of holiness and intellect: St. Basil the Great (239-379 CE) St. Gregory of Nazianzus (330-390 CE) St. Thomas Aquinas, OP (1225-1274) About St. John Chrysostom we find remarks such as: “But at the center of his being is a dynamic and courageous faith that deserves to be praised. And feared. The fact is, John's life and preaching not only inspire, they also convict. There was a fire in John's gut; he loved Jesus Christ and had little patience with Christians who did not lay every ounce of body, mind, and soul at Jesus' feet. As much as I'm drawn by his spiritual fire, I have to admit, I'm hesitant to get too close lest I get singed.” (Mark Galli in 1994) And in the learned Oxford Dictionary of the Christian Church, 4th edition: “He is, furthermore, among the fathers of the church, the one who has best understood the difficulties, the trials of an authentically lived Christian life, whether in the monastery or in the world. His apostolic activity took place in the middle of a society which was not at all in harmony with the demands of Christianity. Despite everything, his message, with its charge of love for God and of love for people, has reached even us today in light of its gospel message.”(Malingrey & Zincone in 2014)We will get to know John through a series of seven sermons (388-389CE) that he preached on the biting parable of Jesus recorded in Luke16:19-31 - about a rich man and about a grindingly poor man who cowers at his front door, Lazarus by name. Welcome to the Night School.

Marty Solomon, Brent Billings, and Reed Dent talk about pride (or, rather, vainglory).The King of Comedy (1982 film) — LetterboxdWishful Thinking by Frederick BuechnerThere Will Be Blood (2007 film) — LetterboxdWhiplash (2014 film) — LetterboxdSoli Deo Gloria — WikipediaJohn Chrysostom — Wikipedia“This Is Water” by David Foster Wallace (YouTube)“This Is Water” by David Foster Wallace (Amazon)Glittering Vices by Rebecca Konyndyk DeYoungJesus and the Victory of God by N. T. WrightThe Weight of Glory by C. S. LewisRaiders of the Lost Ark (1981 film) — Letterboxd

Drawing upon St. John Chrysostom, Archbishop Averky examines this teaching from St. Paul and how modernists and ecumenists can and do twist it to their liking.

When the Word Takes Root: Lessons from St. John Chrysostom Today's Homily occurs on the Feast of St. John Chrysostom . . . . . . and connects the Gospel parable of the Sower with the saint's life and mission. The parable illustrates that the Word of God is abundantly sown, yet its fruitfulness depends on the disposition of the hearer . . . whether hardened, shallow, distracted, or open and rich soil. St. John Chrysostom is presented as an example of “good soil”: rooted deeply in prayer, scripture, and surrender before bearing abundant fruit through eloquent preaching, pastoral reform, and courageous witness. His fearless proclamation, even against imperial power and corrupt clergy, led to exile and suffering, yet his words continued to strengthen the Church. Remembered as the “Golden Mouth,” his lasting fruitfulness demonstrates that true preaching flows from a heart firmly rooted in Christ. The Homily concludes by reminding the faithful that Christ, the Divine Sower, continues to sow himself in the Eucharist, and each believer is called to cultivate soil that allows his Word to take deep root and bear lasting fruit. Listen to the Meditation Media. Listen to When the Word Takes Root: Lessons from St. John Chrysostom --------------------------------------------------------------------- Art Work The Byzantine emperor Nicephorus III receives a book of homilies from John Chrysostom; the Archangel Michael stands on his left (11th-century illuminated manuscript): Used with permission from Wikipedia.

St. John Chrysostom, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson Born: 347 AD, Antioch, Turkey Died: September 14, 407 AD, Comana Pontica Dr. Matthew Bunson and Kris McGregor explore the ministry of St. John Chrysostom during his time as Archbishop of Constantinople. Known as “Golden Mouth” for ... Read more The post St. John Chrysostom, Pt. 2 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Dr. Matthew Bunson discusses the life, times and teachings of St. John Chrysostom pt 1 Born: 347 AD, Antioch, Turkey Died: September 14, 407 AD, Comana Pontica The post St. John Chrysostom, Pt. 1 – The Doctors of the Church: The Charism of Wisdom with Dr. Matthew Bunson – Discerning Hearts Podcast appeared first on Discerning Hearts Catholic Podcasts.

Morning Prayer for Saturday, September 13, 2025 (Proper 18; John Chrysostom, Bishop of Constantinople and Teacher of the Faith, 407).Psalm and Scripture readings (60-day Psalter):Psalms 32, 361 Kings 5Hebrews 4:1-13⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

Evening Prayer for Saturday, September 13, 2025 (Eve of the Fourteenth Sunday after Pentecost, or the Thirteenth Sunday after Trinity [Proper 19]; John Chrysostom, Bishop of Constantinople and Teacher of the Faith, 407).Psalm and Scripture readings (60-day Psalter):Psalm 38Habakkuk 1Matthew 11⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to access the text for the Daily Office at DailyOffice2019.com.⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Click here to support The Daily Office Podcast with a one-time gift or a recurring donation.

The St. Paul Center's daily scripture reflections from the Mass for Saturday of the Twenty-third Week in Ordinary Time by Mr. Clement Harrold. John Chrysostom, Bishop, Doctor Obligatory Memorial First Reading: First Timothy 1: 15-17 Responsorial Psalm: Psalms 113: 1b-2, 3-4, 5a and 6-7 Alleluia: John 14: 23 Gospel: Luke 6: 43-49   Learn more about the Mass at www.stpaulcenter.com For more details about our 2025 Deacon's Conference, please visit www.stpaulcenter.com/deacons

St. John Chrysostom, Bishop, Doctor of the Church (Memorial)

Friends of the Rosary,Today, September 13, as we continue praying for Charlie and Erika Kirk and their two children, we honor a doctor of the early Church, St. John Chrysostom (347-407), and remember the fifth apparition of Our Lady in Fatima, Portugal, in 1917.We also prepare ourselves for the feast of the exaltation of the Holy Cross, the glorious sign of our victory, tomorrow, Sunday.When we make the Sign of the Cross, we fix our minds and hearts on God, keeping us closer to God, and giving our entire self to God — mind, soul, heart, body, will, thoughts.During trials and temptations, our strength and protection is the Sign of the Cross. At Baptism, we are sealed with the Sign of the Cross, signifying the fullness of redemption and that we belong to Christ.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 YorkMessage to Erika Kirk posted yesterday, after her emotional message, on behalf of the Rosary Network community:Dear Erika, you are a very courageous woman, a true witness of Christ Jesus. Your lovely husband is very proud of you and your kids. Many souls will start the pilgrimage of faith and convert themselves because of your words and charitable work. We, the faithful in the U.S., share your unbearable pain.Today, we honor the Most Holy Name of the Blessed Virgin Mary. The Mother of Jesus and Queen of the Universe feels your suffering and prays and intercedes for you and your children. Please trust in her intercession and pray daily her Holy Rosary. She will guide you in the storm.Erika, we love you and your family very much. Our heartfelt prayers are with you. Please continue spreading the merciful love of Christ through your family, a lovely domestic Church. Ave Maria.In Christ, Mikel and Maria Blanca.• September 13, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

Today the Church honors a great saint of the Eastern Church, St. John Chrysostom. This great bishop had a lot of great things to say about prayer. Hear some of them on today's reflection from Fr. Kubicki.

Saturday of the 23rd Week in Ordinary Time Memorial of St. John Chrysostom, 349-407; his name is a tribute to his preaching, meaning "golden-mouthed"; he reluctantly became bishop of Constantinople; but his zeal led him to decisive action, including deposing bishops who had bribed their way into office; he called for concrete steps to share wealth with the poor; Theophilus, the bishop of Alexandria, and the Empress Eudoxia were determined to discredit John; the empress finally had him exiled, where he died Office of Readings and Morning Prayer for 9/13/25 Gospel: Luke 6:43-49

The St. Paul Center's daily scripture reflections from the Mass for Saturday of the Twenty-third Week in Ordinary Time by Mr. Clement Harrold. John Chrysostom, Bishop, Doctor Obligatory Memorial First Reading: First Timothy 1: 15-17 Responsorial Psalm: Psalms 113: 1b-2, 3-4, 5a and 6-7 Alleluia: John 14: 23 Gospel: Luke 6: 43-49   Learn more about the Mass at www.stpaulcenter.com For more details about our 2025 Deacon's Conference, please visit www.stpaulcenter.com/deacons

Good morning! On today’s show, Matt Swaim and Anna Mitchell welcome Andrew Petiprin, author of The Faith Unboxed, to discuss why the Church is not a club. Other guests include Mike Aquilina to discuss the feasts of St. John Chrysostom and the Exaltation of the Holy Cross this weekend, and Fr. Hezekias Carnazzo from the Institute of Catholic Culture and Fr. Jonathan Duncan from the Bone Church Revival podcast to preview the Sunday Mass readings. Plus news, weather, sports, and more… ***** A Prayer for Priests Gracious and loving God, we thank you for the gift of our priests.Through them, we experience your presence in the sacraments. Help our priests to be strong in their vocation.Set their souls on fire with love for your people. Grant them the wisdom, understanding, and strength they need to follow in the footsteps of Jesus.Inspire them with the vision of your Kingdom. Give them the words they need to spread the Gospel.Allow them to experience joy in their ministry. Help them to become instruments of your divine grace.We ask this through Jesus Christ, who lives and reigns as our Eternal Priest. Amen. ***** Fr. Carter Griffin, author of Forming Families, Forming Saints Dr. Benjamin Reinhard, author of The High Hallow: Tolkien’s Liturgical Imagination Full list of guestsSee omnystudio.com/listener for privacy information.

Psalm 21Psalm 92Reading 1: Sirach 39Reading 2: From a homily 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

In this episode, Fr. Anthony examines the nature of ultimate reality—God, gods, and the arche'—through Scripture and the Fathers. With insights from Journey to Reality, he shows how God transcends all categories and draws us into worship and transformation.  Enjoy the show! ------ Ultimate Reality: God, gods, arche' Fr. Anthony Perkins; 10 September 2025 Text: Zachery Porcu, PhD. 2025. “Chapter 2 – Ultimate Reality” in Journey to Reality; Sacramental Life in a Secular Age.  Ancient Faith Publishing. Verses to Frame the Discussion Exodus 24:10. And they saw the God of Israel; and there was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. Exodus 33:11. Thus the LORD used to speak to Moses face to face, as a man speaks to his friend. When Moses turned again into the camp, his servant Joshua the son of Nun, a young man, did not depart from the tent. Isaiah 6:5. And I said: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts!” HE IS GREATER EVEN THAN THIS (SOME FUN WITH AN “INCONSISTENCY”  Exodus 33:17-20. And the LORD said to Moses, “This very thing that you have spoken I will do; for you have found favor in my sight, and I know you by name.” Moses said, “I pray thee, show me thy glory.” And he said, “I will make all my goodness pass before you, and will proclaim before you my name ‘The LORD'; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But,” he said, “you cannot see my face; for man shall not see me and live.” St. Ambrose: “Who shall see my face and live?” Scripture said, and rightly so. For our eyes cannot bear the sun's rays, and whoever turns too long in its direction is generally blinded, so they say. Now if one creature cannot look upon another creature without loss and harm to himself, how can he see the dazzling face of his eternal Creator while covered with the clothing that is this body? St. Gregory of Nyssa: He would not have shown himself to his servant if the sight were such as to bring the desire of the beholder to an end, since the true sight of God consists in this, that the one who looks up to God never ceases in that desire. For he says, “You cannot see my face, for man cannot see me and live.” Scripture does not indicate that this causes the death of those who look, for how would the face of life ever be the cause of death to those who approach it? On the contrary, the divine is by its nature life-giving. Yet it is the characteristic of the divine nature to transcend all characteristics. Therefore he who thinks God is something to be known does not have life, because he has turned from true being to what he considers by sense perception to have being. Job 38:19-20.  “Where is the way to the dwelling of light, and where is the place of darkness,   that you may take it to its territory and that you may discern the paths to its home? 1 Timothy 6:16. I charge you to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ;  and this will be made manifest at the proper time by the blessed and only Sovereign, the King of kings and Lord of lords,  who alone has immortality and dwells in unapproachable light, whom no man has ever seen or can see. To him be honor and eternal dominion. Amen. John 1:18. No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. On the resulting religion: Revelation 9-11.  And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives for ever and ever, 10 the twenty-four elders fall down before him who is seated on the throne and worship him who lives for ever and ever; they cast their crowns before the throne, singing,  “Worthy art thou, our Lord and God, to receive glory and honor and power, for thou didst create all things, and by thy will they existed and were created.” 2 Corinthians 3:18.  And we all, with unveiled face, beholding[a] the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit. St. John Chrysostom.  The Spirit is God, and we are raised to the level of the apostles, because we shall all behold him together with uncovered faces. As soon as we are baptized, the soul beams even more brightly than the sun because it is cleansed by the Spirit, and we not only behold God's glory, we also receive from it a kind of splendor. Segue to the book chapter (theosis requires a repentant mind) Religion should be more than our consumer society would lead us to believe it is. “What is the nature of reality?”  What does it all mean? Mankind wants to know, and he has tried to provide answers.  Many involve a mysterious higher power we call God. The problem with the word “God.” [Psalm 94:3.  For the Lord is the great God, the great King above all gods.] [Isaiah 45:5.. I am the Lord, and there is no other; apart from me there is no God.] Zachary Porcu's solution: Arche' Other solutions? Capital “G” God.  “I AM”.  Unmoved Mover. Light.  True God. Tian, Brahman, Absolute. What is the Arche' like? (P. 25; J) Life (essence).  Light (essence) Arche compared to gods, angels, men, and rocks. Last paragraph of chapter; So then, when we ask about whether there is a God in this sense, we are not asking whether there is some specific superhuman entity that orders or governs the universe.  That is thinking far too small.  We are asking about the arche' of all being: the source, principle, the thing that is being itself.  This is the highest of all questions; there is nothing the answer does not affect.  NOTE: The question of whether the God of the Old Testament was the arche' or a demiurge was settled decisively: God was, is, and always shall be perfect and uncreated.

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

Dr. Constantinou begins a new series, Introduction to the New Testament. She explains why the Bible must be seriously studied, where the word "Bible" came from, and why, according to St. John Chrysostom, it is unfortunate that the Bible even exists. So why does it exist?

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

Today is day 250 and we are studying A Rule of Prayer: Corporate Worship. 250. How is the Daily Office observed? The Daily Office is primarily designed for corporate prayer. It may also be used by individuals or families, in public or in private, in whole or in part. (Psalm 22:22–27; Acts 10:9–16; Hebrews 10:24–25; Revelation 7:9–12) 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.

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

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

Friends of the Rosary,The month of September is dedicated to Our Lady of Sorrows, whose memorial is celebrated on September 15.Another important feast on September 14 is the Triumph of the Holy Cross, the instrument of our salvation.September is a month that falls during the liturgical season of ordinary time (formerly Time After Pentecost), which is represented by the liturgical color green, the symbol of hope.The main liturgical feasts are:St. Gregory the Great (September 3)Nativity of Mary (September 8),St. Peter Claver (September 9),Holy Name of Mary (September 12),St. John Chrysostom (September 13),Exaltation of the Holy Cross (September 14),Our Lady of Sorrows (September 15),Sts. Cornelius and Cyprian (September 16),St. Robert Bellarmine and Hildegard of Bingen(September 17)St. Januarius (September 19),St. Andrew Kim and Companions (September 20),St. Pio (September 23),Sts. Cosmas and Damian (September 26),St. Vincent de Paul (September 27),Sts. Michael, Gabriel and Raphael (September 29) andSt. Jerome (September 30).The commemorations of St. Matthew (September 21) and Sts. Wenceslaus and Lawrence Ruiz and Companions (September 28) fall on a Sunday and are superseded by the Sunday Liturgy.The Holy Father's Intentions for the Month of September 2025 are for relationships with all of creation. Inspired by Saint Francis, we might experience our interdependence with all creatures who are loved by God and worthy of love and respect.In September, we follow the life of Christ and Mary through the Gospels, and focus on the teachings and parables of Jesus and what it means for us to be a follower of Christ.During Ordinary Time, we can focus more on the saints and imitate their holiness as followers of Christ.Finally, the months of August, September, October, and November are part of the harvest season, and as Christians, we recall God's constant protection over his people and give thanks for the year's harvest.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• ⁠September 2, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

The fathers speak with one voice concerning the passion of anger: it blinds the eyes of the soul and expels the grace of the Spirit. St. Cassian tells us that even a “just cause” for anger blinds no less than an unjust one; whether gold or lead is pressed over the eyes, sight is equally obstructed. So too when anger burns, whether cloaked in righteousness or openly irrational, the light of the Sun of Righteousness is veiled from us. The words cut to the quick: we are not to excuse or harbor even a trace of anger. For Christ Himself declared that “whosoever is angry with his brother shall be in danger of judgment” (Mt. 5:22). St. John Chrysostom tells us that scribes added the phrase “without a cause” to soften the command, but the Lord's intention was uncompromising: to root out the seed entirely, lest it grow into the frenzy that enslaves the heart. For the hesychast this teaching is clear: isolation is no refuge from anger. Cassian admits to raging at sticks of wood or the stubbornness of flint that would not spark quickly enough. The desert does not strip away anger; rather, it exposes it. If we think that by fleeing from brothers we escape the trial of forbearance, we deceive ourselves. Without the correction of life in common, passions grow unchecked, and even inanimate things can draw forth our wrath. Thus, for both monk and layman, anger must be confronted at its root. What, then, of those living in the world, immersed in the irritations and burdens of ordinary life? The fathers offer no easier path for them. Anger in the household, in work, in traffic, in all the frictions of daily existence—these, too, are occasions for forbearance, the training ground of meekness. The same Christ who commands the desert hermit commands also the parent, the spouse, the worker: “Be angry, and sin not” (Ps. 4:4). Turn anger not against neighbor or circumstance, but against the thoughts that seek to enslave. St. Maximos is clear: fasting and vigils restrain bodily desires, but anger is cured only by kindness, charity, love, and mercy. This is the practical labor of every Christian, monk or lay: to return insult with silence, to meet disturbance with meekness, to smother wrath with prayer.  The fathers remind us soberly that chastity, poverty, vigils, and every hardship will avail nothing if anger reigns in the soul on the Day of Judgment. For anger drives out the Spirit; where wrath abides, peace cannot dwell. And he who is without peace is also without joy.  Thus the path is narrow. Anger is a pit, and blessed is he who jumps over it, pulling the gentle yoke of Christ to the end with meekness. This is no less true for those in the city than for those in the desert. Whether at the dinner table, in the workplace, or in the monastery, each moment of provocation is an invitation to humility, to accuse oneself rather than another, to seize the opportunity for compunction rather than resentment. If we endure, grace will come. What seems at first an impossible command—to eradicate anger entirely—becomes, by the Spirit, an easy yoke. For the fathers remind us: all things are possible to the one who bends low in humility, entrusting his passions to Christ who alone can heal the soul. --- Text of chat during the group: 00:13:39 Tracey Fredman: I miss seeing Lori. I hope she's doing well. 00:16:52 Adam Paige: It's Greek, he writes in Greek 00:18:54 Adam Paige: Some of his books are available digitally, but not Flying over the Abyss 00:19:41 Fr. Charbel Abernethy: Page 272 St. John Cassian 00:20:30 Bob Čihák, AZ: P 272 E 00:44:26 Jacqulyn: Living on a ranch, I totally understand that feeling! 00:45:02 Erick Chastain: Is the worsening of the logismoi in the wilderness as opposed to when you are out in the world dependent on whether one is an introvert/extrovert? 00:45:13 Jacqulyn: Yes, I do! But the sheep keep me focused! 00:45:37 Bob Čihák, AZ: I get angry at myself, but not for long. 00:52:17 Anthony: Lately I've been encouraged by St Francis, who instead of getting wrathful with himself called his erring self "Brother Ass." 00:56:35 Hey Oh! : Augustine said that  anger is like an unwanted guest. Once we let it in we don't know how long it will stay or what it will do in our home (hearts). 00:57:39 Rick Visser: It seems that in contemporary psychology there is a strong tendency not to deny the anger that exists in us. We must allow it, not repress it. 00:58:12 Catherine Opie: Reacted to "It seems that in con..." with

The tender balance between God's work in us and our active response to Him forms the heart of Paul's message in Philippians 2:12-18. Diving deep into this rich passage, we explore what it truly means to "work out your salvation with fear and trembling" while recognizing that "it is God who works in you."What does it look like to handle your spiritual calling with reverence? The Greek words Paul uses paint a vivid picture—phobos (fear) describes carrying something precious with extreme care, while tromos (trembling) acknowledges our dependence on divine guidance for tasks beyond our natural abilities. This isn't about being terrified of God, but about approaching our responsibilities with holy awareness.Have you noticed how easily we slip into complaining? Paul, writing from a Roman prison cell, challenges us to do everything "without complaining or disputing." In our contemporary culture, where ranting attracts attention and validation, Christians are called to stand apart through grateful attitudes and loving responses. Early church father John Chrysostom even compared complaining to blasphemy—it implicitly questions God's goodness and provision.Whether you're leading a ministry team, managing household responsibilities, or navigating workplace challenges, this message reminds us to approach every task with reverence and gratitude. The deeper our relationship with God grows, the more naturally our actions align with His purposes—not to gain approval from others, but because His will has genuinely become our own.My hope is that this podcast helps grow your faith and equips you to accomplish your dreams and goals!Follow me on InstagramFollow me on FacebookFollow me on TikTok

In the 300s, "the whole world groaned and was astonished to find itself Arian", as St Jerome put it. And the brilliant and courageous Athanasius replied, "Is the world against Athanasius? Then Athansius is against the world." Athanasius contra mundum! It's a remarkable story... the secular ruler of the world convening the Church's bishops... a charismatic and influential bad guy rousing half of the Church to his side... indomitable heroes like Athanasius, Basil, Gregory of Nazianzus, John Chrysostom, and others defending the Faith at all costs... St Nicholas punching Arias in the face... This year marks the 1700th anniversary of the Council of Nicea, and Bishop Caggiano dives deeply into the Council on Let Me Be Frank - the history, the theology, the lasting impact on our Faith... I really enjoyed this conversation, and I'm sure you will too! Interestingly, I once read that the phrase "not one iota of difference" comes from the Arian heresy and the Nicene Creed... the Greek letter "i" (iota) is the difference between homoousios (consubstantial) and homoiousios (similar substance)... Email List www.veritascatholic.com Other Veritas Shows The Tangent: https://thetangent.podbean.com/ The Frontline With Joe & Joe: https://thefrontlinewithjoeandjoe.podbean.com/ Restless Catholic Young Adults: https://restlesscatholicmedia.podbean.com Daily Gospel Reflections: https://dailycatholicreflection.podbean.com/ Socials Instagram: https://www.instagram.com/veritascatholic/ FB: https://www.facebook.com/veritascatholic  

St. Isaac's counsel confronts the modern temptation toward self-promotion, verbal dominance, and the illusion of expertise. In a time when our culture prizes quick answers, visible influence, and a polished public persona, his words cut against the grain. He reminds us that the deepest authority is not rooted in rhetoric or clever disputation, but in the quiet radiance of a virtuous life. Humility, expressed in meek speech, modest bearing, restraint in judgment, and continual learning, guards the soul from the injury of familiarity and the snares of pride. For those in the spiritual life today, this means resisting the lure of proving ourselves in debates, curating our image for approval, or speaking beyond what we have truly lived. It is an invitation to clothe our knowledge in tears and fasting, to let the wisdom of the Church shape our vision, and to guard our minds from curiosities that puff up rather than purify. Such a way seems “small” in the eyes of the world, yet it opens the heart to the grace of God, the only true teacher. --- Text of chat during the group: 00:10:58 Fr. Charbel Abernethy: Page 145. Paragraph 20 00:12:39 Bob Čihák, AZ: P. 145, mid-page # 20 2nd paragraph on page 00:13:11 Zack Morgan: no 00:24:51 Anthony: This goes so much against the grain of the Classical Greek world: being a public person and a public corrector after the manner of Socrates 00:40:14 Anthony: I found the spirit of blasphemy is contagious from people who proclaim they are righteous but take delight in showing the faults of others. I wish I could shake it off. 00:40:25 Una: Any practical suggestions for those of us whose knees are shot and can't do prostrations anymore? 00:45:55 Ben: I think St. Seraphim of Sarov said something about continual prayer supplying for the inability to fast. Could one hope that the same could be said about an inability to perform other ascetical works, like prostrations? 00:54:02 Ren Witter: How does one discern when one's conscience differs from widely held beliefs in the Church because it is malformed, and when it differs but is in fact formed well? I am thinking of immediate, small things obviously, but also St. John Chrysostom, who experienced exile from the institutional Church, and who had such confidence in his own conscience that he could say “they have the churches, but we have the truth” ? 00:55:18 Anthony: Replying to "Any practical sugges..."   There's something about prayer being the highest ascetical work. Maybe in Evergetinos. 00:59:28 Mary

7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.John 16:7-1121 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. 22 But be doers of the word, and not hearers only, deceiving yourselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24 For he looks at himself and goes away and at once forgets what he was like. 25 But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.James 1:21-25CONVICTION AND COMFORT7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.John 16:7-1126 But the Advocate, the Holy Spirit, whom the Father will send in my name,John 14:26 (NIV)26 But the Counselor, the Holy Spirit, whom the Father will send in my name,John 14:26 (CSB)26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name,John 14:26 (KJV)HOW DOES THE COMFORTER COMFORT US?8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged.John 16:7-11Trust in the Lord with all your heart, and do not lean on your own understanding.Proverbs 3:5The heart is deceitful above all things, and desperately sick; who can understand it?Jeremiah 17:9Whoever trusts in his own mind is a fool, but he who walks in wisdom will be delivered.Proverbs 28:268 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.1 Peter 5:8MOVIE CLIP***10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers[a] has been thrown down, who accuses them day and night before our God.Revelation 12:108 And when he comes, he will convict the world concerning sin and righteousness and judgment:John 16:8elegchō: declare (someone) to be guilty of a criminal offense by the verdict of a jury or the decision of a judge in a court of law.“The Spirit is the ‘advocate' or helper of those who believe in Jesus, their counsel for the defense. But in relation to unbelievers, to the godless world, he acts as counsel for the prosecution.”F.F. BruceBefore the convicting work of the Holy Spirit one may say, I make a lot of mistakes. Nobody's perfect. After the convicting work of the Holy Spirit one may say, I'm a lost rebel, fighting against God and His law – I must rely on Jesus to get right with God.David Guzik13 When the Spirit of truth comes, he will guide you into all the truth…John 16:138 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.1 Peter 5:8THE ACCUSER LEADS US WITH COMFORTTHE COMFORTER LEADS US WITH TRUTHTHE ACCUSER LEADS WITH COMFORTThe devil will sometimes come to men's souls as a false comforter.Charles SpurgeonIn the spring of the year, the time when kings go out to battle, David sent Joab, and his servants with him, and all Israel. And they ravaged the Ammonites and besieged Rabbah. But David remained at Jerusalem.2 Samuel 11:1THE COMFORTER LEADS US WITH TRUTH“The Holy Spirit never comes merely to make us feel good; He comes to make us holy, and that requires conviction before comfort.”A.W. Tozer“When the Holy Spirit comes, He is like a refiner's fire. He burns away the dross, but never destroys the gold; He convicts to cleanse, and cleanses to comfort.”Charles Spurgeon5 Then David's anger was greatly kindled against the man, and he said to Nathan, “As the Lord lives, the man who has done this deserves to die, 6 and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”7 Nathan said to David, “You are the man!2 Samuel 12:5-7“When He rebukes, He wounds only to heal; when He pierces the conscience, it is to pour in the balm of comfort.”John Chrysostom

I sit down with my old friend from the Paul VanderKlay discord days, Dave W., to discuss the upcoming South Estuary conference and dive deep into the differences between "Light Woo" and "Dark Woo." We explore the nature of evil as a parasitic force and contrast the path of self-empowerment with the Christian concept of Theosis.Register for Dave's conference, Southestuary, here: https://www.southeastuary.com/Midwestuary : https://www.midwestuary.com/Dave's convo with PVK - https://www.youtube.com/watch?v=CnxGugpTJZg&t=1744sPeople MentionedPaul VanderKlay (  @PaulVanderKlay  ) , Jordan Hall, Jordan Daniel Wood, JD Lionheart, Michael Martin, Nate Hile (  @grailcountry  ) , Shari, Yoseph Razin, Chris Green, St. Maximus the Confessor, St. Gregory of Nyssa, St. Isaac the Syrian, Origen, St. Seraphim of Sarov, St. John Chrysostom, Rod Dreher, Vin Armani, John Vervaeke (  @johnvervaeke  ) , Ashley Lande, Scott Adams, Augustine, Plotinus.

St Isaac the Syrian's words strike with such power and seek to draw us away from what we desperately cling to as human beings - vainglory. Our focus upon ourselves, our particular needs and desires, makes us gather “abominable treasures“ for ourselves that defile our hearts. But more than defiling our hearts, such a vainglory prevents us from experiencing the love and mercy of God in all of its fullness.  Thus, Saint Isaac does not hold back in emphasizing the need to purify the heart from all vainglory and pride. His words crash upon the heart like a hammer against an anvil. It is better for us to free ourselves from the shackle of sin than to free slaves from slavery. It is better for us to make peace with our soul than it is to teach about bringing peace among men. It is good to speak about the things of God but it is better for us to make ourselves pure for Him. To speak humbly and to be seen as uncouth by others is better than speaking eloquently about things that we only know as hearsay or that are writings of ink. What St. Isaac is seeking to have us contemplate is the transformative power of God‘s grace and the presence of the Holy Spirit within our hearts. It is God‘s love and mercy that transforms the repentant heart and it is that same love and mercy that transforms the world; even if it remains hidden in obscurity or in poverty. What value is there in a person preaching or teaching about God when through his negligence his soul remains sickly? What gain is there to teach others or lead them to the knowledge of God and then to fall away from hope in God? We begin to see through St. Isaac's writings how we have obscured the gospel. In doing so we have not only weakened its message but we have also lost sight of the presence of God within the sorrows and afflictions of life.  It is through the Cross that we have been redeemed and when there is fidelity and trust in the Lord, when we are humbled by life, it is then that His power is made perfect. --- Text of chat during the group: 00:19:39 Gwen's iPhone: Blessed Transfiguration  Father 00:24:55 Myles Davidson: What is the distinction between vainglory and pride? 00:27:53 Jamie Hickman: Was the hedgehog reference from John Chrysostom? Love it...just not familiar with it 00:29:24 Jamie Hickman: ah yes, thank you, Father 00:32:24 Anthony: I have a feeling St Isaac is reflecting on his short time as an active bishop, which he fled. 00:33:39 Myles Davidson: Replying to "ah yes, thank you, F..." Cassian's Conference 10.11 00:34:03 Jamie Hickman: Reacted to "Cassian's Confere..." with ✍️ 00:36:18 Jamie Hickman: Mary your vocation to purify your heart is beautiful. Thank you for sharing this. 00:45:51 Anthony: This is the difference of the frankness of a "Rocky" instead of the glibness of Apollo Creed 00:47:57 Rebecca: Sometimes a humble spirit can become a source of pride and vainglory…. 00:49:18 Rebecca: …as in the false self co-opts the experience of the ‘humble spirit'. 01:02:38 Russ's iPhone: Lewis- Pain is Gods divine megaphone to rouse us from our spiritual slumber, or pain is Gods divine drill into the human heart. 01:07:23 Ren Witter: I feel like a lot of the time, the same circumstances that can humble can also lead to intense anger and resentment. What is the difference between the person who allows themselves to be humbled, and the one who responds with resentment and anger? 01:08:55 Anthony: I plenty of times start with anger and have to put it aside.  Maybe that is humility.  Over and over again. 01:09:47 Anthony: We have to remember we are humans, not the mythical Vulcans 01:10:47 Mary

A teaching by Alexander Breytenbach. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.ruahchurch.com

Meditations from Sts. Francis de Sales, John Chrysostom, and Augustine

This is part 4 of a 9 part series. For the full series you can go here.Long ago it is written that God said, “Remember” - yet today mankind has forgotten. Through the many clever schemes of the devil in history, most of the world has been deceived into believing tradition over truth. And what's more, a time is soon coming when the choice will have to be made between obeying the word of God or obeying the word of the devil.TIMESTAMPS:* 00:00 - Synod of Elvira* 07:38 - Augustine* 25:50 - Peter Heylyn* 31:49 - Francis White* 40:12 - John Kitto* 45:44 - Timothy of Alexandria* 51:38 - Gregory of Nyssa * Asterius of Amasea* 58:18 - John Chrysostom* 1:09:46 - Kenneth Strand* 1:56:39 - Thomas Morer* 2:03:27 - Political Changes & Constantine* 3:29:10 - Wrap-Up * 3:41:40 - The Church Fathers This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.danceoflife.com/subscribe

The Exodus Way E11 — After Jesus' death, resurrection, and ascension, his followers grew into a movement known simply as “The Way”—a new exodus people delivered from sin and death, following the narrow way of Jesus through the wilderness of our present world and awaiting entry into a promised new creation. The Apostle Paul is a central figure in this movement, commissioned by the risen Jesus to spread the good news of the new exodus to the nations. He planted churches in several Roman cities and wrote letters to congregations of Jewish and Gentile believers. Paul was a Jewish man steeped in Israel's Scriptures, which is why we see him infusing Exodus language and imagery into his letters to the early Church. In this episode, Jon and Tim explore Paul's letters to the churches in Corinth, Galatia, and Rome, discovering how Paul saw the death and resurrection of Jesus, the life of the Christian, and the larger story of creation as a cosmic exodus.View all of our resources for The Exodus Way →CHAPTERSRecap of Where We've Been (0:00-3:01)Exodus Imagery in 1 Corinthians 5 (3:01-14:03)Exodus Language in Galatians (14:03-31:41)The Cosmic Exodus in Romans 8 (31:41-44:33)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESThe Homilies of St. John Chrysostom on the Epistles of St. Paul to the Corinthians by John ChrysostomPaul and His Story: (Re)Interpreting the Exodus Tradition by Sylvia KeesmaatYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSIC“Lilo” by The Field Tapes & Middle School“Loving Someone You Lost” by The Field TapesBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Frank Garza and Aaron Olsen edited today's episode. Aaron Olsen and Tyler Bailey provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.