Podcast appearances and mentions of John Chrysostom

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

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

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

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

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

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

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

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

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

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

In this message, Pastor Karl digs into the third and fourth parables of Matthew 13 — the Mustard Seed and the Leaven — and recovers an interpretation that the earliest church held for the first three centuries: these are not simply triumphant stories of kingdom growth, but diagnostic warnings about corruption quietly taking root within it.Using the memorable image of an unnaturally oversized Chihuahua, Pastor Karl challenges the assumption that bigger always means better — in culture, in church, and in personal faith. Just because something grows doesn't mean it's healthy. God designs everything with a DNA, and when growth outpaces its intended nature, something has gone wrong.From the Mustard Seed, the lesson is clear: a church that softens or reshapes Scripture to fit cultural comfort is one where corruption has found a home. Health — not size — is the measure that matters.From the Leaven, the warning cuts even deeper: what is hidden eventually spreads, and what spreads eventually shapes. Compromise never announces itself. It blends in, seeps slowly, and before long, convictions weaken, hunger for God fades, and obedience stalls.Pastor Karl closes with a pointed and personal call: audit your inputs, don't outgrow your obedience, and do serious business with the leaven you've allowed to stay too long.Watch all our sermons on our youtube channel "Flipside Christian Church"Join us in person 8:00am, 9:30am & 11:00am every Sunday morning.37193 Ave 12 #3h, Madera, CA 93636For more visit us at flipside.churchFor more podcasts visit flipsidepodcasts.transistor.fm

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

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

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

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

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

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

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

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

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

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

Psalm 38Reading 1: Hebrews 9Reading 2: From the Catecheses 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 special episode featuring friends of Lutheran Reflections, we discuss patristic and Medieval perspectives on the use of instruments in worship, as well as provide a Lutheran evaluation of the church fathers' teachings.

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

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

Fr. Peter turns to the fifth sorrow of Our Lady: standing at the foot of the cross as her son died. Drawing on St. John Chrysostom's beautiful insight that the very means by which the devil conquered (a virgin, a tree, a death) were the same means by which Christ defeated him. He explores Our […] L'articolo Catechesis – The Crucifixion: Fifth Sorrow of Our Lady – Fr Peter George Flynn OFM proviene da Radio Maria.

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

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

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

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

In this episode of Church Is Messy, Rick and Svea tackle one of the most notoriously difficult passages in the New Testament: 1 Corinthians 11, which discusses head coverings and gender roles. The conversation centers on how people tend to retreat into fundamentalism—grasping at simplistic, dogmatic answers—when facing uncertainty or complex biblical texts. Rick explains that this impulse appears across the theological spectrum, from those who dismiss difficult passages entirely to those who impose rigid, literalistic interpretations without acknowledging the real complexities involved.The heart of their discussion explores why 1 Corinthians 11 is so challenging to interpret. Even top scholars disagree on fundamental questions: What does "head of" mean when Paul says God is the head of Christ, Christ is the head of man, and man is the head of woman? Does it signify authority, source, unity, or preeminence? Rick presents Lucy Peppiatt's scholarly theory as one reasonable explanation while acknowledging it cannot be definitively proven. He emphasizes that any valid interpretation must account for all the facts without contradicting itself or the rest of scripture. Svea shares her personal experience of feeling stress and anxiety when hearing this passage read, even in the healthy environment of Autumn Ridge, reflecting the real impact these texts have on women in ministry.Ultimately, Rick and Svea encourage listeners to approach difficult scripture with confidence, curiosity, and courage rather than contempt or cynicism. They stress that it's spiritually mature to say "I don't know yet" and to trust in God's character while continuing to study and wrestle with hard passages. The main point Paul makes is clear despite all the complexity: men and women are interdependent, and all are fully dependent on God. Sometimes the most important lesson from a difficult passage isn't what it definitively says, but learning how to approach it with humility, rigorous study, and unwavering trust in God.Topics discussed in this episode:00:00 Intro02:55 - Connecting Fundamentalism to the Difficult Passage05:56 - Fundamentalism as a Response to Uncertainty07:00 - Svea's Personal Experience as a Woman08:45 - The Umbrella Imagery10:35 - What Does "Head Of" Mean?11:47 - John Chrysostom's Fourth Century Perspective13:30 - Long Unbound Hair & Cultural Context14:22 - Rick's Full Interpretation of "Headship"17:02 - Jesus' Functional Subordination19:27 - The Mystery of Angels in the Passage19:54 - Spiritual Maturity in Uncertainty21:29 - God Beyond Full Comprehension22:35 - Approaching Difficult Scripture as Worship23:18 - Lucy Peppiatt's Theory23:56 - Evaluating Competing Interpretations26:00 - Paul's Main Point: Interdependence26:25 - Dealing with Personal Bias28:46 - What to Remember a Year from Now30:54 - Preston Sprinkle's 20-Year Wrestling31:21 - Learning How to Approach Scripture33:02 - Impact Story: Red Letters Only Christian33:35 - Closing & Moving Forward

With the expected influx of ordinations to the priesthood hoping to keep up with the recent surge of new converts coming into Orthodox parishes, many new priests will be stepping into pulpits (metaphorical or otherwise) to preach. Given the importance of preaching in the life of a parish (St. John Chrysostom knows what I mean), I am surprised at how comparatively little importance it is given in some places. When I was in seminary back in the Jurassic period we had many, many classes on the Old and New Testament each year, many offerings of Church History, many classes in Theology, but only one class on Homiletics. One asks: what's the point of learning all that other stuff if you can't effectively share it?

All sin separates us from God. Some sins—pride, envy, wrath, sloth, greed, lust, gluttony—can destroy us. Jesus gives us virtues that overcome these vices.This 8-week series examines the Seven Deadly Sins not to shame, but to reveal our need for grace. Each week shows how these sins infiltrate life, harm relationships, and distance us from God—and how Jesus provides the way out. The final week focuses on virtue and victorious life in Christ.This week we study wrath—distinguishing righteous anger from the "anger of man" James says fails God's purposes. We live in an "age of rage": social media, traffic, and daily life normalize quick temper and revenge. That's dangerous. How do we choose kindness? Let's listen in…LINKS + RESOURCES FROM THIS EPISODE:• Recommended reading for this series• Schadenfreude: "the desire to take pleasure in the misery of another person"• John Chrysostom (347-407 AD)• Download the free study guide, complete transcript, and show notes here.• Scripture References: Ephesians 4, verse 6; James 1, verses 19-20; Matthew 5, verses 21-26; Proverbs 19, verse 19; Proverbs 15, verse 1; Proverbs 24, verse 17; 1 Timothy 2, verse 8; 2 Corinthians ch. 5• Find out more about Covenant Church at ⁠covenantexperience.com

QUOTES FOR REFLECTION “Christ pervades all Scripture, as salt all waters of the sea, as light the brightest day, as fragrance the garden of choice flowers.”~Henry Law (1797-1884), Cambridge-educated Dean of Gloucester in Christ is All “The righteousness of God is God's righteous initiative in putting sinners right with himself, by bestowing on them a righteousness which is not their own but his. The righteousness of God is God's just justification of the unjust, his righteous way of pronouncing the unrighteous righteous, in which he both demonstrates his righteousness and gives His righteousness to us.” ~John Stott (1921-2011), British Anglican pastor and theologian “The righteousness of God is not that by which God is righteous but that with which he clothes man when he justifies the ungodly”~ Augustine (354-430), North African church leader, explaining Paul's understanding of “righteousness” in the Letter to Romans (A Treatise on the Spirit and the Letter) “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…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 “He Himself took on Him the burden of our iniquities, He gave His own Son as a ransom for us, the holy One for transgressors, the blameless One for the wicked, the righteous One for the unrighteous, the incorruptible One for the corruptible, the immortal One for them that are mortal. For what other thing was capable of covering our sins than His righteousness? By what other one was it possible that we, the wicked and ungodly, could be justified, than by the only Son of God? O sweet exchange! O unsearchable operation! O benefits surpassing all expectation! that the wickedness of many should be hid in a single righteous One, and that the righteousness of One should justify many transgressors!”~The Epistle to Diognetus (c. 150AD) 9:2-5. “The operation of the Church is entirely set up for the sinner; which creates much misunderstanding among the smug.” “Don't expect faith to clear things up for you. It is trust, not certainty.”~Flannery O'Connor (1925-1964), American authorSERMON PASSAGERomans 1:14-17 (ESV)Romans 1 14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15 So I am eager to preach the gospel to you also who are in Rome. 16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” Romans 321 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. Romans 4 5 And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.

Fr. Maximus Abba Moses reflects on the life of St. John Chrysostom, highlighting his dedication to God despite exile and trials. He explores the conditions for being Christ's disciple, emphasizing the need to love the Word of God, bear one's cross through struggles, and forsake anything that takes priority over God in the heart. Through the example of St. John and biblical figures like Abraham, Fr. Maximus explains how spiritual growth requires perseverance, detachment, and total commitment to Christ's teachings. The talk encourages embracing challenges in the Christian journey and fostering a heart fully devoted to God for true discipleship and fruitfulness in faith. Subscribe to us on YouTube https://youtube.com/stpaulhouston Like us on Facebook https://facebook.com/saintpaulhouston Follow us on SoundCloud https://soundcloud.com/stpaulhouston Follow us on Instagram https://instagram.com/stpaulhouston Visit our website for schedules and to join the mailing list https://stpaulhouston.org

Sanctifying the Moment: The Publican, the Pharisee, and the Seeds of the Kingdom Fr. Anthony Perkins; Luke 18:9-14 All of creation is good—and yet it was never meant to remain merely good. From the beginning, God made the world not as a finished product, but as something alive, dynamic, and capable of growth. Creation was designed to become better, to move toward beauty and perfection. Humanity was placed within it not as passive observers, but as gardeners, stewards, and priests—called to tend what God has made and lead it toward and into His glory. This brings us to the heart of the matter: The question is not whether God gives us good seeds, but whether we cooperate with grace so that the good becomes better—and the moment becomes a place where Christ and His Kingdom are made manifest among us. Nothing in God's creation is neutral. Everything that exists participates, however faintly, in the goodness of God—otherwise it would not exist at all. What is not offered toward its true end will still "grow," but in distorted directions—toward thorns rather than fruit. Grace is not resisted only by doing evil; it is resisted just as often by refusing to cultivate what God has given. Creation stands ready, waiting for the attention of its stewards. When what God has placed into our hands is met with humility, love, and understanding, it grows into something beautiful, bearing fruit that nourishes others and manifests the glory of God in tangible ways. But when it is met with pride, fear, or apathy, it still grows—only into something misshapen and bitter. As God warned after the Fall, we are perfectly capable of harvesting thorns and thistles as well as wheat. This is not abstract theology; it is how life actually works. Consider a newly married couple. Their relationship carries extraordinary potential. Will they cultivate it with patience, repentance, and self-giving love, allowing it to grow into a marriage that blesses their family and their community? Or will they water it with pride and resentment, forcing it to grow into something poisonous that wounds everyone who comes near? The same gift can grow in either direction. Consider, too, the life hidden in the womb. Like time and treasure, it is a gift entrusted to us, carrying breathtaking possibility. Will it be received with love and protection, allowed to grow into a bearer of light? Or will it be met with fear and rejection—so that what should have grown into life instead grows into wounds—shaping both a person and the culture that failed to guard it. Or think of the first meeting between strangers. In that brief moment lies the possibility of friendship, love, cooperation—or of manipulation, exploitation, or cold indifference. The moment itself is a seed. Whether it bears fruit depends on how it is received. If these examples feel distant, let us turn to what Americans understand very well: money and time. Every dollar we possess is a seed. It holds the potential to heal, to feed, to comfort, to build—or to be spent in ways that reinforce our addictions and fears. And every moment of time is heavy with possibility. Will it be offered in prayer or surrendered to distraction? Will it draw us toward communion or deeper into delusion? Each moment asks to be sanctified. This applies even to moments that seem only painful or broken. St. Dionysius reminds us that nothing exists without some participation in the Good, because God alone is the source of being. Even sorrow can become a seed—not because suffering is good, but because God can transfigure what we cannot fix. Such moments should not be rushed or explained away. But when they are met with humility and trust, God can draw forth fruit that would otherwise remain hidden. Today's Gospel gives us a clear image of how moments are either redeemed or ruined. The Pharisee was praying. He had the appearance of cultivation—fasting, tithing, religious seriousness—but pride spoiled the soil. The moment was not merely wasted; it was corrupted. The Publican was praying too. Whatever he had done with the gifts of his past, in this moment he offered humility. And God entered that small, pure offering. That single moment, received rightly, grew like a mustard seed, crowding out what had grown before. One humble moment outweighed years of distorted cultivation. St. John Chrysostom says it plainly: God is not offended by fasting; He is offended by pride. Humility can lift a life full of sins, and pride can ruin a life full of virtues. Within each of us lies the possibility of perfection, ready to manifest itself through every thought, word, and action. But this possibility can be warped by willfulness and pride. Let us not do that. Instead, let us receive every moment as an opportunity to cooperate with grace—to do something good and something beautiful—so that we ourselves, and the world entrusted to us, may become better and more beautiful. The Gospel today shows us that the sanctification of the moment does not begin with mastering Scripture, fasting rigorously, or tithing precisely. The Pharisee did all of those things—and they closed his soul to grace. Sanctification begins where the Publican began: with humility. On our own, we have nothing worthy to offer the moment, our neighbor, or God. And so we offer the only fitting gift: humility. That humility becomes an opening. Through it, grace enters and transforms the garden of the moment. And here is where we end, simply and directly: Every moment God gives us is a seed. When it is met with humility, Christ enters it. And when Christ enters a moment, the Kingdom is already there. So, brothers and sisters, let us sanctify the moment. Let us tend the seed. And let us allow what God has made good to become, by His mercy, truly beautiful.  

QUOTES FOR REFLECTION “A local church's elders do not rule on their own merits or according to their own designs but as subjects and delegates of Christ the chief shepherd…. Our elders may appear to be painfully ordinary men, but under their loving leadership, we receive the ministry of Christ himself…. “Our holiness is not merely personal. It is also the foundation of our corporate identity as the church. The surprising thing about the Bible's testimony is that the word saints does not single out exemplary church members, or church members whose gifts and graces are only of a particular variety. In fact, in biblical terms, there are no individual saints. In its sixty appearances in the New Testament, the word is always plural and always used as a description of all the Christians in the church…. We are not lone saints…; we are corporate saints, members of a holy company…. “The church in eternity will appear more lovely, but it will not be more loved.”~Megan Hill in A Place to Belong: Learning to Love the Local Church “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), early church leader in Constantinople “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….”~Clement of Rome (died c.100 AD), early church leader in Rome, from a letter written c. A.D. 96 “This epistle is really the chief part of the New Testament and the very purest gospel and is worthy not only that every Christian should know it word for word by heart, but occupy himself with it every day as the daily bread of the soul. It can never be read or pondered too much.”~Martin Luther (1483-1546) in his commentary on St. Paul's Letter to the Romans “The body of Scripture is a doctrine sufficient to live well…. Theology is the science of living blessedly forever. Blessed life arises from the knowledge of God…. And therefore it arises likewise from the knowledge of ourselves, because we know God by looking into ourselves.”~William Perkins (1558-1602), Cambridge-based Puritan theologianSERMON PASSAGERomans 1:1-17 (ESV) 1 Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, 2 which he promised beforehand through his prophets in the holy Scriptures, 3 concerning his Son, who was descended from David according to the flesh 4 and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, 5 through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, 6 including you who are called to belong to Jesus Christ, 7 To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.8 First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you 10 always in my prayers, asking that somehow by God's will I may now at last succeed in coming to you. 11 For I long to see you, that I may impart to you some spiritual gift to strengthen you— 12 that is, that we may be mutually encouraged by each other's faith, both yours and mine. 13 I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. 14 I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15 So I am eager to preach the gospel to you also who are in Rome. 16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

Why Tucker Carlson And Candace Owens Adopted the Most Virulently Antisemitic Denominations of Christianity: Interview With Rabbi Tovia Singer Rabbi Tovia Singer, a leading expert on Christian theology and counter-missionary work, is warning of what he describes as a troubling rise in antisemitic rhetoric among some high-profile conservative commentators, naming Tucker Carlson and Candace Owens as examples. In a recent interview with podcaster Alan Skorski, Singer said he is increasingly concerned that voices once seen as part of a pro-Israel conservative coalition are now echoing themes long associated with antisemitic conspiracy theories. Singer, whose work has focused for decades on countering Christian proselytizing aimed at Jews, discussed the evolution of Christian Zionism, calling it a relatively modern movement that has become a powerful force in American politics. He estimated that about one in five Americans now identifies as a Christian Zionist, making it one of the country's largest political blocs. The rabbi traced the roots of Christian antisemitism back to early church history, citing anti-Jewish writings by figures such as St. John Chrysostom and the role of Pope Pius XII during the Holocaust — often criticized by historians for his silence in the face of Nazi atrocities. Singer said antisemitic teachings were embedded for centuries across Catholic, Orthodox and Protestant traditions. He linked those historical patterns to modern conspiracy thinking, referencing the Protocols of the Elders of Zion, a forged document from the early 1900s that falsely claimed Jews were plotting world domination. Singer said echoes of those ideas can now be heard in some contemporary political commentary that portrays Jews as wielding outsized control over media, finance and government. Singer was particularly critical of Candace Owens, describing her embrace of a traditionalist strain of Catholicism that rejects the reforms of the Second Vatican Council as deeply alarming. He said that version of the faith revives doctrines portraying Jews as rejected by God and permanently stripped of their covenant — ideas he called both theologically dangerous and politically combustible. Owens converted after her marriage to political activist George Farmer and amid public splits with prominent Jewish conservatives such as Ben Shapiro and Dennis Prager, Singer noted. By contrast, Singer praised the late Charlie Kirk, founder of Turning Point USA, whom he described as exceptional among evangelical leaders for defending not only Israel but the Jewish people themselves. Singer said Kirk's influence reshaped the conservative movement and predicted that, had he lived, he could have become a presidential contender within a decade. Kirk was assassinated in September 2025, and Singer said there is now an internal struggle over his political legacy. He added that President Donald Trump remains firmly pro-Jewish and pro-Israel, describing that stance as consistent with the values of the Trump family. Singer reserved some of his sharpest criticism for Tucker Carlson, accusing the former Fox News host of hostility toward Israel and contempt for Christian Zionists. He pointed to Carlson's interview with Palestinian pastor Munther Isaac, who accused Israel of persecuting Christians in Bethlehem. Singer disputed that claim, noting that Bethlehem is under Palestinian Authority control and that its Christian population has fallen dramatically over the past half-century — from about 80% to roughly 5% — largely because of emigration driven by political and economic conditions, not Israeli policy. Carlson, who now hosts a widely followed podcast after leaving Fox News, has said he identifies as an Episcopalian but rarely attends church. Singer ended the interview with pointed irony. -VIN News Alan Skorski Reports 15JAN2025 - PODCAST

Enroll in Dr. Joiner's class: https://myprofer.com/coursesContribute to the East West Lecture Series fundraiser: theeastwestseries.com Dr. James Joiner discusses libertarian free will, contrasting it with compatibilist and determinist positions through the lens of patristic theology and developmental psychology. The conversation examines Gregory of Nyssa's theological anthropology, the concept of synergistic cooperation in theosis, and cross-cultural evidence for the universality of free choice. Dr. Joiner argues that both ancient Christian thought and contemporary research support the view that human beings possess genuine self-determination, exploring implications for moral responsibility, bioethics, and the differences between Eastern and Western theological frameworks.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobsOther words for the algorithm… free will, libertarian free will, compatibilism, determinism, Gregory of Nyssa, Cappadocian Fathers, patristic theology, Eastern Orthodox theology, church fathers, theological anthropology, theosis, deification, synergy, moral responsibility, praise and blame, developmental psychology, moral agency, self-determination, Christian anthropology, Christian East, Christian West, philosophy of religion, free will debate, moral psychology, bioethics, applied philosophy, Basil the Great, John Chrysostom, patristics, Orthodox Christianity, Byzantine theology, ancient philosophy, Christian philosophy, systematic theology, philosophical theology, Aristotelian ethics, virtue ethics, moral philosophy, conscience, moral intuition, Augustine, Pelagianism, divine sovereignty, human freedom, image of God, imago Dei, salvation, soteriology, grace, divine grace, sanctification, spiritual formation, Desert Fathers, Maximus the Confessor, Origen, Irenaeus, moral development, character formation, passions, will and intellect, Thomas Aquinas, Thomism, Kant, autonomy, phenomenology, David Bentley Hart, Kallistos Ware, Vladimir Lossky, ecumenical councils, Nicene Creed, liturgical theology, mystical theology, apophatic theology, hesychasm, spiritual senses, nous, William James, neuroscience and free will, agent causation, Peter van Inwagen, Alvin Plantinga, natural law theory, Neoplatonism, Plato, metaphysics, causation

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

St. Matthew 1:1-25 Why was the Son of God commanded to be named Jesus—the New Joshua? In this Advent reflection, Fr. Anthony shows how Christ fulfills Israel's story by conquering sin and death, and calls us to repentance so that we may enter the victory He has already won. --- Homily on the Name of Jesus Sunday before the Nativity In the name of the Father, and of the Son, and of the Holy Spirit. Amen. "They named Him Jesus, because He would deliver His people from their sins." (Matthew 1:21) Names matter in Scripture. They are never accidental. A name reveals identity, vocation, and mission. And so when the angel commands that the Child be named Jesus, we are being told something essential about who He is and what He has come to do. The name Jesus is simply the Greek form of Joshua. And that is not incidental. So we should ask: Who was Joshua? And why did the angel of the Lord insist on that name? Joshua was the successor of Moses, the one chosen by God to lead His people when Moses could not. Long before Joshua's time, God had made a covenant with His people and promised them a land—a place of rest, inheritance, and blessing. But that promise had been obscured by centuries of slavery in Egypt, under pagan gods who claimed power but offered only bondage. God sent Moses to remind the people who they truly were: not slaves, but God's own people. Through signs and wonders, God revealed His power over Pharaoh and over the false gods of Egypt. The people were delivered. They were free. They were heading toward the Promised Land. And yet, because of their disobedience and unbelief, that generation—including Moses himself—was not worthy to enter the land. And so God appointed Joshua to do what Moses could not: to lead the next generation into the inheritance God had promised. Joshua defeated the enemies of God—not by his own strength, but by God's supernatural power—and led the people into the Promised Land. All of this matters, because it prepares us to understand the name of Jesus and the mission it announces. "They named Him Jesus, because He would deliver His people from their sins." Now consider the situation at the time of Christ's birth. In many ways, it looked very much like the time of Pharaoh. God's people were again under foreign rule, again surrounded by pagan power, again longing for deliverance. The prophets had promised a Messiah, and the people waited for one who would set them free. But here is the crucial difference: this Joshua would not come to conquer territory.  This Joshua would come to conquer the true enemy. Not Rome. Not armies. Not borders. But sin itself. In his homily on this Gospel reading, St. John Chrysostom says: "He did not say, 'He shall save His people from their enemies,' but 'from their sins,' showing that this is a greater and more fearful tyranny than any foreign power." (Homily on Matthew 2) And this is precisely why the Son of God had to be born as a child. In his homily on the Nativity, which, Lord willing, you will hear on Thursday, Chrysostom draws the connection between the Nativity and our salvation with striking clarity: "He became Son of Man, that He might make us sons of God. He took what was ours, that He might give us what was His." (Homily on the Nativity) Jesus is the New Joshua—not leading one people into one land, but opening the Kingdom of God to all who would receive Him. He conquers not by the sword, but by the Cross. He defeats not nations, but death itself. And we know how He did it. By obedience where Adam fell. By humility where pride ruled. By offering Himself fully to the Father, even unto death. As the Fathers remind us, the victory was not loud or coercive, but hidden and faithful—won through righteousness rather than force. So what, then, is our situation? It is tempting to compare our world to Egypt, or to the time of pagan occupation, and to imagine that we are still waiting for deliverance. After all, many of us know what it is like to feel tired, burdened, or trapped in patterns we cannot seem to break, even while outwardly everything appears fine. We live in a culture that constantly distracts us, that teaches us to manage our desires rather than heal them, and that quietly encourages us to accept forms of bondage as normal. Like God's people of old, we forget who we are and whom we belong to, and so we begin to live as though freedom were still far away. But the truth is far more sobering—and far more hopeful. We are not waiting for the Messiah. He has already come. If we live as slaves, it is not because Pharaoh rules us. It is because we have refused the Deliverer. Christ has already opened the doors of freedom. Advent is the season in which the Church calls us to turn back, to repent, and to remember who we are—so that we may step again into the life He has already given us. Christ lives within the heart of every believer. He comes into the midst of all who gather in His name. He is present here, now, in the Holy Liturgy—offering the same grace, the same power, the same deliverance. He delivers us from the death of sin and leads us into the true Promised Land: the life of the Kingdom, the inheritance of the saints, communion with God Himself. So let us give thanks for the Deliverer—Jesus, the New Joshua. Let us praise Him, trust Him, repent, and return to Him, so that we may join Him in His victory. And let us receive His supernatural grace and power here and now, as we prepare to welcome Him anew at His Nativity. [For in the end, all of us must decide: Am I a sinner – of whatever type; a fornicator, a gossip, a glutton, a miser, a coward, a bully – (are we a sinner) who occasionally does Christian things but repents and reverts to my chosen sinful form. -OR- Am I a Christian who occasionally falls into sin, repents, and reverts to his chosen path of holiness? If we truly are sinners who only play at being Christians - if we only play at being holy – then when the Lord comes looking for a place to be born and dwell, there will be no room in the worldly varmint-infested inn our heart for him to lay and He will leave us to wallow and drown in the bondage of our sin. -BUT- If we are Christians who fall into sin but truly repent, the cave of our hearts is swept clean and He will be pleased to be born in our hearts and His glory will shine within and even from us. Christ has come into the world to deliver us – how have we responded?] To Him be glory, together with His Father and the Holy Spirit, now and ever and unto ages of ages. Amen.  

Contribute to the East West Lecture Series fundraiser: theeastwestseries.com Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkoutYou're to be familiar with the popularized details of the Mary and Nativity stories—the manger, the shepherds, the star. But this week, Dr. Jacobs takes you beyond the familiar Sunday school narrative to explore the robust early Christian tradition surrounding Mary's birth, her betrothal to the elderly widower Joseph, and the supernatural drama unfolding behind the scenes. This episode examines what the Church Fathers believed about the devil's frantic attempts to thwart the Incarnation, from his watchful surveillance of Israel's virgins to Herod's demonic massacre of the innocents. Dr. Jacobs traces the cosmic war between the powers of light and darkness, revealing how God orchestrated an elaborate divine ruse to veil the Messiah from Satan's gaze. Drawing from sources like the Gospel of James, Irenaeus, Gregory of Nyssa, and John Chrysostom, this deep dive recovers the fuller Christmas story that shaped Christian understanding for centuries.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs

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.

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 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

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)

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