Podcasts about new adam

In today's second reading from St. Paul's Letter to the Romans, the Apostle reminds us that death was not a part of God's plan for the human person from the beginning. Rather, it was a consequence of sin. Thus as original sin is passed down to each human being, so is the necessity of bodily death. But Paul reminds us that there is no tragedy here, since in Jesus, God has sent a New Adam to undo what was done in the Garden. And one day, in the bodily resurrection, we will experience the amazing gift that God's mercy gives us: A new and indestructible life completely free from death ... and the possibility of ever sinning again.

Discover the rich biblical symbolism behind Adam and Eve and their fulfillment in Jesus and Mary with Fr. Assisi Saldanha, C.Ss.R., in this enlightening episode of Who's Who in the Bible. Fr. Saldanha explores the profound typology of the New Adam and the New Eve, revealing how Jesus and Mary undo the effects of humanity's first disobedience through their perfect obedience to God's will. Drawing from the writings of Saint Paul and significant events of the New Covenant, he highlights God's universal plan of salvation and the deep connection between Mary and the Church. This engaging reflection offers fresh insights into redemption, grace, and the Christian call to holiness. Watch this inspiring episode and continue your journey through the biblical characters and stories that illuminate our faith.

In Episode 3 of the series Mary in the Dock: Ordinary or Extraordinary?, host Greg Smith puts the Catholic doctrine of Mary as the New Eve on trial. Protestants often object that it's typology overreach with no explicit New Testament warrant, risks elevating Mary at Christ's expense, and developed too late under possible pagan influence. Greg gives the strongest objections a full, fair hearing, then delivers a robust Catholic defense rooted in Genesis 3:15 (the protoevangelium of total enmity between the woman and the serpent), the Annunciation in Luke 1 (Mary's fiat of obedience undoing Eve's disobedience), and the clear teaching of the early Church Fathers like Justin Martyr and Irenaeus writing already in the second century. Far from competing with Christ, the New Eve doctrine is thoroughly Christocentric—it magnifies the redemption won by the New Adam and sets the stage for every other Marian teaching. Listeners serve as the jury in this conversational courtroom discussion that asks the key question: is Mary simply an ordinary woman God used for a moment, or the extraordinary New Eve the Church has proclaimed since the apostolic age? Perfect for curious non-Catholics, Protestant pastors investigating Catholicism, and cradle Catholics deepening their faith. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

Read OnlineJesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” John 20:21–23Today we celebrate the Solemnity of Pentecost, which took place fifty days after Jesus rose from the dead. Today's Gospel recounts Jesus' first appearance to the Apostles as a group—Thomas being absent—on the evening of the Resurrection. During this appearance, Jesus conferred on them the authority to forgive sins, a power foundational to the Sacrament of Reconciliation. This gift anticipates the fuller outpouring of the Holy Spirit at Pentecost, when the Apostles were empowered to carry out their mission with boldness and divine strength.By breathing on the Apostles, Jesus recalls the creation account in Genesis, when God breathed life into Adam (Genesis 2:7). Now Christ, the New Adam, breathes new life—the divine life of grace—into His Apostles. While this breathing conveys the Holy Spirit in an anticipatory manner, Pentecost represents the full bestowal of the Spirit upon the Church, sanctifying and empowering the Apostles and all disciples.Our knowledge of Pentecost comes to us from the Acts of the Apostles, Luke's continuation of his Gospel in which he details the beginning of the Church: “And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them” (Acts 2:2–3).When the Holy Spirit came upon the Apostles at Pentecost, there were physical manifestations. God often accompanies significant biblical actions with visible signs to reveal the invisible reality of His presence and activity. Though the transforming reality of Pentecost was the outpouring of the Holy Spirit, the accompanying signs teach us about the Spirit's nature and work.The “strong driving wind” that “filled the entire house” symbolizes the ongoing, life-giving presence of the Holy Spirit. Like the wind, the Spirit is unseen yet powerful, moving where He wills and producing visible effects in the lives of believers. Though we understand the natural causes of wind today, its mystery and uncontrollable nature remain, reflecting the Holy Spirit's divine origin and unstoppable work in the world. He comes from God's hidden presence, unseen but active, bringing about a new creation in the Church and in every soul He touches.The “tongues as of fire” signify the Spirit's purifying and transforming action, burning away sin and igniting hearts with zeal for God's mission. Together, these signs reveal the Spirit as the powerful, life-giving, and sanctifying presence of God, animating the Church and guiding her to proclaim the Gospel to the ends of the earth.Before Pentecost, the disciples hid in the Upper Room, fearful and uncertain. Though Jesus had taught them, performed miracles, and revealed His perfect love, their hearts were not yet fully transformed. At Pentecost, the Holy Spirit came as a divine fire, emboldening them to become fearless witnesses.When we receive the Sacrament of Confirmation, we receive the same gift bestowed upon the disciples at Pentecost. We might not feel a strong driving wind or see tongues of fire descend from Heaven, but the reality is the same. The signs at Pentecost were not only for the disciples, they were also for us, revealing the Holy Spirit's workings and power in our lives.Reflect today on the transforming power of the Holy Spirit. Have you experienced the Spirit's presence in your life? Like the first disciples, have you allowed the Holy Spirit to fill you with power from on high, emboldening you, purifying you, and setting you on fire with zeal to fulfill the mission God has entrusted to you? The Holy Spirit will transform us—if we let Him—setting our feet on the path to eternal glory.Come, Holy Spirit, fill the hearts of Your faithful and kindle in them the fire of Your love. Send forth Your Spirit and they shall be created. And You shall renew the face of the earth. O, God, Who by the light of the Holy Spirit did instruct the hearts of the faithful, grant that by the same Holy Spirit we may be truly wise and ever enjoy His consolations, through Christ our Lord. Amen. Jesus, I trust in You.Image: The fresco of Pentecost in the church Dreifaltigkeitskirche by August Müller (1923).Source: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Joey concluded our series by asking: if the Resurrection establishes truth and restores our identity, what are we to do with our lives? In John 20, Mary Magdalene mistakes the resurrected Jesus for a gardener. While she was literally wrong, she was profoundly right symbolically: Jesus is the "New Adam," the cultivator of a new creation.One of the deepest crises of our age is meaninglessness. We have more comfort and entertainment than any civilization in history, yet anxiety and despair are deepening because humans cannot survive without a "why". As believers in the risen Christ, we understand that "why" as our vocation—from the Latin vocare, meaning "to call". Vocation is not just a career; it is the way your life participates in the work of God in the world. We were not created merely to be consumers of the world, but to be cultivators of it. Resurrection healing doesn't mean having fewer burdens; it means being restored to a meaningful responsibility rooted in love.Support the show

The Word of God Devotional and Evangelical Ministries Catholic Evangelism Tuesday, March 31, 2026 The Cross of Christ Jesus CCC-411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he became obedient unto death, even death on the cross, makes amends superabundantly for the disobedience of Adam!

This episode is a special preview of Adam's Sneak Peeks—a Pinna-exclusive series from the world of Grimm, Grimmer, Grimmest. In Adam's Sneak Peeks, author and storyteller Adam Gidwitz shares early versions of brand-new Grimm-inspired tales—before they're fully produced. Then, listeners like you help shape what comes next. This week's story: “The Poor Soldier Boy.” A young deserter fleeing a cruel army strikes a dangerous bargain with a mysterious man in a green coat—who turns out to be the Devil. What follows is a darkly funny trip to the underworld, where curiosity, justice, and revenge collide. After you listen, Adam wants to hear from you: What surprised you? What confused you? What did you love most? Share your thoughts at pinna.fm/grimm. Your feedback could help shape the final version of this story—coming later as a fully produced Grimm, Grimmer, Grimmest episode with kids, voice actors, sound design, and all the magic you expect.

“Do this in remembrance of me” is a gracious invitation for the New Adam. As disciples of Christ, we joyfully receive this gift for forgiveness of sins, life, and salvation. In faith, we receive the Lord's Supper often, not making excuses, but clinging to the promises of Christ. Following His command to receive this gift, we examine our hearts and consciences and seek to be right with God. He gives Himself and we feast, knowing that it feeds our souls for nourishment to eternity. Rev. Mark Bestul, pastor of Calvary Lutheran Church in Elgin, IL, joins Rev. Brady Finnern to continue our study of the Sacrament of the Altar. To learn more about Calvary Lutheran, visit clce.org. Find your copy of the Book of Concord - Concordia Reader's Edition at cph.org or read online at bookofconcord.org. Study the Lutheran Confession of Faith found in the Book of Concord with lively discussions led by host Rev. Brady Finnern, President of the LCMS Minnesota North District, and guest LCMS pastors. Join us as these Christ-confessing Concordians read through and discuss our Lutheran doctrine in the Book of Concord in order to gain a deeper understanding of our Lutheran faith and practical application for our vocations. Submit comments or questions to: listener@kfuo.org.

This week, Jake and Bob welcome Dr. John Bishop, founder of FORGE, to continue their series on healing in men. John shares his perspective on why so many men today lack a clear picture of what it means to be a good man. He begins with the story of Adam, uncovering God's original design for masculinity—one rooted in work, responsibility, and the courage to engage in the world and the people entrusted to him. From there, he describes the wounds men experience from Adam's fall: fear, shame, and the tendency for men to withdraw, hide, or dominate rather than love. Yet, with Jesus Christ as a model, whose life and sacrifice reveal the true strength of a man, they reflect on how men can recover a living image of faithful, engaged, and restored masculinity.   Key Points: There is a widespread struggle to engage men in the life of the Church. A central problem facing men today is the lack of a clear and compelling picture of what it means to be a good man. Without strong masculine examples in families, churches, and schools, many men turn to cultural voices that offer distorted visions of masculinity. Adam is the first image of authentic masculinity and reveals a masculine inclination towards responsibility and stewardship. The Fall reveals a core masculine temptation: disengagement, as Adam remains passive when evil enters the garden. Fear and shame often drive men to withdraw emotionally or hide behind work, distractions, or performance. True masculinity requires engagement with both the external world and the interior life of relationships. Jesus Christ, the New Adam, reveals the ultimate image of masculinity through sacrificial love and radical trust in the Father. Fathers ultimately help their sons become men by guiding them toward the deeper truth that their identity is rooted in being beloved sons of God.   Resources: John's Ministry: Forge New Adam: God's Plan for Men by Dr. John Bishop   Chapters: 00:00 Introduction 07:22 Seeing Our Identity as Son, Brother, Bridegroom, and Father 12:17 What's Going On with Men in Our Current Age? 25:07 Adam: The First Image of Masculinity 35:44 Engaging with the World as a Man 47:38 Learning to Trust the Creator of the Universe   Connect with Restore the Glory:  Instagram: @restoretheglorypodcast  Twitter: @RestoreGloryPod Facebook: Restore the Glory Podcast   Never miss out on an episode by hitting the subscribe button right now! Help other people find the show and grow in holiness by sharing this podcast with them individually or on your social media. Thanks!

The narrative of Luke 22 shifts from the communal atmosphere of the Upper Room to the isolated intensity of the Mount of Olives. While the Table was the site where the New Covenant was announced, Gethsemane was the site where that covenant was fleshed-out in the sweat and blood of surrender. Joel pointed out that Jesus went to the garden "as was His custom." He didn't have to find a place to pray when the crisis hit; He already knew the path because of a lifetime of habitual communion with the Father.In the garden, we see the New Adam face the same test as the first: will He trust the Father or grasp for control? Jesus' prayer—"Remove this cup... yet not my will, but Yours"—is the most honest prayer ever recorded. It teaches us that honesty with God is not the opposite of faith; it is the prerequisite of surrender. We also saw the sharp contrast between the ways of man and the ways of God: when the threat arrives, Peter reaches for a sword and acts in violence, while Jesus reaches for the wound, healing His enemy, even as His own hour of darkness and pain begins.Support the show

A meditation preached at Lyncroft Centre in Toronto, on March 7, 2026. The devil tempts Jesus in the desert. Jesus is impeccable (unable to sin) in virtue of the hypostatic union, yet truly tempted from without in His human nature, in the sense of being really “assaulted” by the devil, not in the sense of interior consent or moral peril.Traditionally, this scene in the desert is a contrast with Adam. New Adam motif: The desert scene is read against Genesis, where Adam fell in a garden amid abundance, Christ triumphs in a wilderness amid hunger and weakness.Thumbnail: The Temptation of Christ by Simon Bening, Flemish, 1550 Getty Museum, Los AngelesMusic: Vienna Philharmonic Orchestra

Is Mary the New Eve in Scripture?  In this episode of YouTube Catechesis, we examine the biblical case for Our Blessed Mother as the New Eve, parallel to Christ as the New Adam. Rather than relying on later theological development, this episode turns directly to Scripture in its original languages: Hebrew, Greek, and Latin, to examine the grammatical precision embedded in the text itself. We walk through three scriptural anchors: • Genesis 3:15 the Protoevangelium and the promise of the Woman and her seed • Romans 5:19 St. Paul's Adam, Christ typology and reversal through obedience • John 19:26 “Woman, behold your son” at the foot of the Cross By examining the specific use of “woman” in Genesis and John's Gospel, and by following St. Paul's typological method in Romans, we consider whether the New Eve parallel is revealed in the structure of Scripture itself. This episode is explanatory and scriptural in focus, grounded in the language of the biblical text rather than later speculation. In the Patreon-only deep dive, we explore how the earliest Christians recognized and spoke about this New Eve typology long before the Reformation. Find it on Patreon: https://www.patreon.com/c/thelatinprayerpodcast A huge thank you to my Patrons! To follow me on other platforms Click on my LinkTree below. linktr.ee/dylandrego Submit Prayer Requests or comments / suggestions: thelatinprayerpodcast@gmail.com To Support FishEaters.com Click Here (  / fisheaters  ) Join me and others in praying the Holy Rosary every day; here are the Spotify quick links to the Rosary: Joyful Mysteries https://open.spotify.com/episode/1yhn... Sorrowful Mysteries https://open.spotify.com/episode/3P0n... Glorious Mysteries https://open.spotify.com/episode/3t7l... Luminous Mysteries https://open.spotify.com/episode/6vlA... 15 Decade Rosary https://open.spotify.com/episode/2q33... Know that if you are listening to this, I am praying for you. Please continue to pray with me and for me and my family. May everything you do be Ad Majorem Dei Gloriam. God Love You! Valete (Goodbye)   This podcast may contain copyrighted material the use of which may not always have been specifically authorized by the copyright owner. We are making such material available in our efforts to advanced the teachings of the Holy Catholic Church for the promulgation of religious education. We believe this constitutes a "fair use” of any such copyrighted material as provided for in section 107 of the US copyright law, and section 29, 29.1 & 29.2 of the Canadian copyright act. Music Credit: 3MDEHDDQTEJ1NBB0 Welcome back to another episode of YouTube Catechesis, where we look to scripture for corroboration on the titulos languages. Pontius Pilate inscribed "jesus christ" on the cross in "biblical hebrew", "koine greek", and Latin, highlighting their sacred use. This episode emphasizes the grammatical precision of these ancient languages, offering insights for "language learning" and a deeper understanding of "new testament" contexts. #neweve  #Genesis315 #CatholicScripture #Typology #blessedmother

In a culture shaped by radical authenticity, naming sin can feel judgmental or outdated—but Scripture insists that something is deeply wrong in us and in the world. Sin is not merely rule-breaking; it is rebellion, soul-sickness, disordered desire, and corrupted culture—an inheritance from Adam that we cannot fix ourselves. Yet in Jesus, the new Adam, grace overcomes sin, offering not condemnation but transformation and a new life.

Men are confused. The culture is loud. Fathers are absent. The Church is under pressure.So what does it actually mean to be a holy, strong, masculine man today?In this episode of The Manly Catholic, I chat with John Bishop, founder of Forge and author of New Adam, to confront the crisis head-on. We talk about the collapse of fatherhood, declining male engagement in the Church, toxic masculinity narratives, and the deep hunger men feel for a clear mission.This is not about machismo or cultural sterotypes such as "toxic masculinity" or domination; but about returning to Genesis and the garden.We walk through:Why masculinity and femininity rise and fall togetherThe devastating impact of fatherlessness on faith and societyWhy young men are searching for heroesThe failure of modern culture to form menAdam in the Garden and what his mission teaches usThe sacred call to work as part of male holinessWhy priests must reclaim authentic fatherhoodHow Christ, the New Adam, restores what was lostIf men do not know who they are, they cannot lead. If fathers do not lead, families collapse. If families collapse, the culture collapses.This episode is a direct challenge: Stop drifting. Stop outsourcing formation. Stop waiting for someone else to lead.The time for passivity is over.Products & References MentionedNew Adam by John BishopForgeFellowship of Catholic University Students (FOCUS)Mystic Monk CoffeeHarmel Academy of the TradesOpus DeiBrad Wilcox – Get MarriedPowerful Quotes from the Episode“Masculinity and femininity thrive when they are in synergy with one another. If you try and kill the one, you almost by definition kill the other.”“If you hit your 17th birthday and you have both biological parents in the home, that makes you a minority demographic.”“We need a healthy picture of masculinity. We need a new Adam.”Prayerfully consider supporting the podcast on our Buy Me A Coffee page (https://buymeacoffee.com/tmc) to help grow the show to reach as many men as possible! Thank you for your prayers and support.Subscribe to our YouTube page (https://www.youtube.com/channel/UCxrRLZNk4WqPdgcac5vuWEQ)Check out our website (www.themanlycatholic.com)Contact us at themanlycatholic@gmail.com

In this episode we welcome church historian Stephen Presley to explore the life, theology, and enduring relevance of Irenaeus of Lyons. Writing in the latter half of the second century, Irenaeus emerges not merely as a polemicist against Gnosticism but as a deeply pastoral theologian—one whose doctrine, biblical interpretation, and ecclesial commitments were inseparably bound to the life of the church. Presley highlights Irenaeus's vision of Scripture as a unified, Christ-centered story, summed up in his doctrine of recapitulation: all things find their meaning, coherence, and redemption in Christ, the true head of humanity. Against both ancient Gnosticism and modern disembodied spiritualities, Irenaeus affirms the goodness of creation, the integrity of the human person, and the necessity of catechesis rooted in the rule of faith. For today's church—navigating doctrinal confusion, cultural fragmentation, and questions of discipleship—Irenaeus offers a compelling model of theological method that is biblical, confessional, pastoral, and profoundly Christ-centered. Dr. Stephen O. Presley is Director of Education and Engagement and Senior Fellow for Religion and Public Life at the Center for Religion, Culture and Democracy and Associate Professor of Church History at Southern Seminary. Watch on YouTube Chapters 00:07 Introduction 01:47 The Center for Religion, Culture, and Democracy 04:48 How to Pronounce Irenaeus 08:48 The Early Church 13:31 Irenaeus as a Church Theologian 16:00 The Rule of Faith 20:36 Reading Scripture 26:11 Recapitulation 30:18 Against Gnosticism 33:38 Christ as the New Adam 44:07 Surprises While Writing the Book 46:39 Conclusion

In this episode we welcome church historian Stephen O. Presley to explore the life, theology, and enduring relevance of Irenaeus of Lyons. Writing in the latter half of the second century, Irenaeus emerges not merely as a polemicist against Gnosticism but as a deeply pastoral theologian—one whose doctrine, biblical interpretation, and ecclesial commitments were inseparably bound to the life of the church. Presley highlights Irenaeus's vision of Scripture as a unified, Christ-centered story, summed up in his doctrine of recapitulation: All things find their meaning, coherence, and redemption in Christ, the true head of humanity. Against both ancient Gnosticism and modern disembodied spiritualities, Irenaeus affirms the goodness of creation, the integrity of the human person, and the necessity of catechesis rooted in the rule of faith. For today's church—navigating doctrinal confusion, cultural fragmentation, and questions of discipleship—Irenaeus offers a compelling model of theological method that is biblical, confessional, pastoral, and profoundly Christ-centered. Dr. Stephen O. Presley is Director of Education and Engagement and Senior Fellow for Religion and Public Life at the Center for Religion, Culture and Democracy and Associate Professor of Church History at Southern Seminary. He is the author of Irenaeus of Lyons: His Impact and Life (Christian Focus) and Cultural Sanctification: Engaging the World like the Early Church (Eerdmans). Watch on YouTube Chapters 00:07 Introduction 01:47 The Center for Religion, Culture, and Democracy 04:48 How to Pronounce Irenaeus 08:48 The Early Church 13:31 Irenaeus as a Church Theologian 16:00 The Rule of Faith 20:36 Reading Scripture 26:11 Recapitulation 30:18 Against Gnosticism 33:38 Christ as the New Adam 44:07 Surprises While Writing the Book 46:39 Conclusion Participants: Camden Bucey, Stephen Presley

Devotional Summary Exploring the Catechism: Join Pastor Jason Van Bemmel as he dives into Question 7 of the Heidelberg Catechism to discuss the origins of man's depraved nature. From Guilt to Grace: Discover how the fall of Adam and Eve in Genesis 3 led to inherited corruption, and why acknowledging our guilt is the first step toward receiving God's grace. The New Adam: Learn how Jesus Christ, as the "New Adam," provides perfect righteousness and rescue for all who believe. Musical Worship: "Rock of Ages."

Standing in Bethlehem's ancient cave, it's easy to see why tradition loves the image of the Lamb of God born among temple lambs—yet every nativity scene adds an ox and donkey the Gospels never mention. In this Christmas reflection, Greg explores how early Fathers like Origen and Ambrose saw Isaiah 1:3 fulfilled in these humble beasts recognizing their Creator while humanity missed Him. Discover layers of Jew/Gentile unity, creation testifying (Romans 1 & 8), Eden's harmony restored with the New Adam and Eve, Christ's transformation of the "unclean" donkey, and how pagan myth becomes historical fact in the Incarnation—the ultimate Lamb who redeems us all. SUPPORT THIS SHOW Considering Catholicism is 100% listener-supported. If this podcast has helped you on your journey, please become a patron today! For as little as $5/month you get: • Every regular episode ad-free and organized into topical playlists • Exclusive bonus content (extra Q&As, Deep-Dive courses, live streams, and more) • My deepest gratitude and a growing community of like-minded listeners ➡️ Join now: https://patreon.com/consideringcatholicism (or tap the Patreon link in your podcast app) One-time gift: Donate with PayPal! CONNECT WITH US • Website & contact form: https://consideringcatholicism.com • Email: consideringcatholicism@gmail.com • Leave a comment on Patreon (I read every one!) RATE & REVIEW If you enjoy the show, please leave a rating (and even better, a review) on Apple Podcasts, Spotify, or wherever you listen — it really helps new listeners find us. SHARE THE SHOW Know someone who's curious about Catholicism? Send them a link or share an episode on social media. Thank you! Christus vincit, Christus regnat, Christus imperat.

The readings for this homily: https://bible.usccb.org/bible/readings/121125.cfmOn December 11, the Marian Fathers celebrate the spiritual founding of our community, dating back to 1670 when St. Stanislaus Papczyński made his solemn oblation and offered his whole being to God and to the Blessed Virgin Mary, conceived without original sin. In his vow, he promised to promote and defend her honor even to the cost of his life. Today, Fr. Matt reminds us that this mission continues.Before the dogma of the Immaculate Conception was officially defined in the 1800s, St. Stanislaus endured opposition and misunderstanding—yet he remained steadfast. Why? Because Mary is the New Eve, created immaculate to cooperate perfectly with Christ, the New Adam, in God's plan of redemption. As Fulton Sheen often noted, humanity fell through a man, a woman, and a tree—and God redeemed us through a Man, a Woman, and the Tree of the Cross.Mary's sinlessness reveals the beauty of the new creation, where Jesus makes all things new. She shows us not only who she is, but who we are called to become through grace. Fr. Matt explains why the Church Fathers taught that Mary experienced no birth pains in Bethlehem: her true labor pains came later at the Cross, where she became the Mother of all the living. Her Immaculate Conception is not a detail—it is the key to understanding who we are in Christ and the destiny God desires for us.As we approach Christmas, distortions about Mary often resurface, especially depictions that undermine her immaculate dignity. But honoring her means honoring God's work in her. St. Stanislaus's vow challenges us today: defend her honor, protect the truth of the faith, and never allow the Queen of Heaven to be diminished. When we keep Mary in her rightful place, the Holy Spirit finds a dwelling place in us just as He did in Nazareth. ★ Support this podcast ★

Join Catholic evangelist and bible teacher, Hector Molina as he explores the Mass Readings for the Solemnity of Our Lord Jesus Christ, King of the Universe (C).Mass Readings:2 Samuel 5;1-3Psalm 122;1-5Colossians 1;12-20Luke 23;35-43"A Walk in The Word" podcast is a weekly bible study and reflection on the Sunday Mass readings led by International Catholic evangelist and bible teacher, Hector Molina.PODCAST HOMEPAGE: https://awalkintheword.buzzsprout.comYOUTUBE CHANNEL: https://www.youtube.com/c/hectormolinacatholicevangelistSupport: Are you enjoying these videos? Become a Patron and partner with me in spreading the Good News! www.patreon.com/hectormolina/You can also show your support for the podcast by visiting: https://www.buymeacoffee.com/hectormolina#solemnityofchristtheking #feastofchristheking #vivacristorey #sundaymassreadings #catholiclectionary #catholic #sundaygospel #sundaygospelreflection #catholicbiblestudy #awalkintheword #catholicpodcast #bibleinayear #wordonfire #sundayhomily #hectormolina

Who is Mary in God's plan of redemption? Is she “Co-Redemptrix”? “Mediatrix of All Graces”? What does the Church actually teach about these titles — and why has there been renewed discussion about them?In this special votive Mass, Fr. Jason offers clarity on the Blessed Virgin Mary's unique role in salvation history, following the recent doctrinal note Mater Populi Fidelis. The Church affirms that Jesus Christ alone is the one true Mediator (1 Timothy 2:5) — but His unique mediation is inclusive, not exclusive. In other words, Christ invites us to share in His saving work through participation, not competition. When we intercede, when we bring others to the faith, when we cooperate with grace, we are participating in His mediation.Mary's cooperation is utterly unique. From her “fiat” at the Annunciation to her suffering at the foot of the Cross, she united her will entirely to her Son's redemptive mission. As Vatican II teaches (Lumen Gentium 61), “The Blessed Virgin was the handmaid of the Lord in gaining for us the greatest of all graces — redemption and salvation.” Through her motherhood, she became the living vessel through which the Author of Grace Himself entered the world.Yet we must be clear: Mary is not divine, not a redeemer apart from Christ. She is the Mother of the Redeemer, the Mediatrix through whom God chose to send His grace into the world — the New Eve standing beside the New Adam, the Ark of the New Covenant seen in Revelation 11–12.As Fr. Jason reminds us, “Lex orandi, lex credendi” — as we pray, so we believe. The Church's liturgy itself honors Mary as “the Mother of Grace” and “Mediatrix of all graces,” reflecting the faith of the centuries. Through her perfect cooperation with God's will, she models how we, too, are called to cooperate in Christ's saving work.Let us love her, honor her, and imitate her — not as a rival to Christ, but as the first and greatest disciple of the Lord. Watch this full homily on DivineMercyPlus.org or the free Divine Mercy Plus (DM+) app to learn more about what the Church truly teaches about Mary's role in salvation.#frjason #marian #marians #marianfathers #marianhelpers #divinemercy #thedivinemercy #catholic #catholicism #romancatholic #romancatholicism #mary #mediatrixofgrace #coredeemptrix #marianbeliefs #mariology #theology #catholictiktok ★ Support this podcast ★

This talk was given at St. Nicholas Orthodox Church (UOC-USA) in Charlottesville, VA. In it, Fr. Anthony presents Orthodoxy's sacramental view of creation and uses music as an example of how the royal priesthood, in Christ, fulfills its commission to pattern the cosmos according to that of Eden. My notes from the talk: I'm grateful to be back in Charlottesville, a place stitched into my story by Providence. Years ago, the Army Reserves sent me here after 9/11. I arrived with a job in Ohio on pause, a tidy life temporarily dismantled, and a heart that didn't care for the way soldiers are sometimes told to behave. So I went looking for an Orthodox church. I found a small mission and—more importantly—people who took me in as family. A patient priest and his matushka mentored me for six years. If anything in my priesthood bears fruit, it is because love first took root here. Bishops have a sense of humor; mine sent a Georgian convert with no Slavic roots to a Ukrainian parish in Rhode Island. It fit better than anyone could have planned. The Lord braided my history, discovering even ancestral ties in New England soil. Later, when a young man named Michael arrived—a reader who became a subdeacon, a deacon, and in time a priest—our trajectories crossed again. Father Robert trained me; by grace I was allowed to help train Father Michael; and now he serves here. This is how God sings His providence—melodies introduced, developed, and returned, until love's theme is recognizable to everyone listening. Why focus on music and beauty? Because they are not ornamental to the Gospel; they are its native tongue. Beauty tutors us in a sacramental world, not a "God of the gaps" world—where faith retreats to whatever science has not yet explained—but a world in which God is everywhere present and filling all things. Beauty is one of the surest ways to share the Gospel, not as salesmanship or propaganda, but as participation in what the world was made to be. The Church bears a particular charism for beauty; secular beauty can reflect it, but often only dimly—and sometimes in ways that distort the pattern it imitates. Beauty meets the whole human person: the senses and gut, the reasoning mind, and the deep heart—the nous—where awe, reverence, and peace bloom. Music is a wonderfully concrete instance of all of this: an example, a symbol, and—when offered rightly—a sacrament of sanctifying grace. Saint John begins his Gospel with the Logos—not a mere "word" but the Word whose meaning includes order, reason, and intelligibility: "All things were made through Him." Creation, then, bears the Logos' stamp in every fiber; Genesis repeats the refrain, "and God saw that it was good"—agathos, not just kalos. Agathos is goodness that is beautiful and beneficial, fitted to bless what it touches. Creation is not simply well-shaped; it is ordered toward communion, toward glory, toward gift. The Creed confesses the Father as Creator, the Son as the One through whom all things were made, and the Spirit as the Giver of Life. Creation is, at root, Trinitarian music—harmonies of love that invite participation. If you like, imagine the first chapter of Genesis sung. We might say: in the beginning, there was undifferentiated sound; the Spirit hovered; the Logos spoke tone, time, harmony, and melody into being. He set boundaries and appointed seasons so that music could unfold in an ordered way. Then He shaped us to be liturgists—stewards who can turn noise into praise, dissonance into resolution. The point of the story is not that God needed a soundtrack; it is that the world bears a pattern and purpose that we can either receive with thanksgiving or twist into something self-serving and cacophonous. We know what happened. In Adam and Eve's fall, thorns and thistles accompanied our work. Pain entered motherhood, and tyranny stalked marriage. We still command tools of culture—city-building, metallurgy, and yes, even music—but in Cain's line we see creativity conscripted to self-exaltation and violence. The Tower of Babel is the choir of human pride singing perfectly in tune against God. That is how sin turns technique into idolatry. Saint Paul describes the creation groaning in agony, longing for the revealing of the sons and daughters of God. This is not mere poetic flourish; it is metaphysical realism. The world aches for sanctified stewardship, for human beings restored to their priestly vocation. It longs for its music to be tuned again to the Logos. Christ enters precisely there—as the New Adam. Consider His Theophany. The Jordan "turns back," the waters are sanctified, because nothing impure remains in the presence of God. He does not merely touch creation; He heals it—beginning sacramentally with water, the primal element of both life and chaos. In our services for the Blessing of Water we sing, "Today the nature of the waters is sanctified… The Jordan is parted in two… How shall a servant lay his hand on the Master?" In prayer we cry, "Great are You, O Lord, and marvelous are Your works… Wherefore, O King and Lover of mankind, be present now by the descent of Your Holy Spirit and sanctify this water." This is not magic; it is synergy. We offer bread, wine, water, oil; we make the sign of the cross; we chant what the Church gives—and God perfects our offering with His grace. The more we give Him to work with, the more He transfigures. And then Holy Friday: the terrible beauty of the Passion. Sin's dissonance swells to cacophony as the Source of Beauty is slandered, pierced, and laid in the tomb. Icons and hymns do not hide the scandal—they name it. Joseph and Nicodemus take down a body that clothes itself with light as with a garment. Creation shudders; the sun withdraws; the veil is rent. Liturgically, we let the discomfort stand; sometimes the chant itself presses the dissonance upon us so that we feel the fracture. But the dissonance does not have the last word; it resolves—not trivially, not cheaply—into the transcendent harmony of Pascha. On the night of the Resurrection, the church is dark, then a single candle is lit, and the light spills outward. We sing, "Come receive the Light from the unwaning Light," and then the troparion bursts forth: "Christ is risen from the dead, trampling down death by death…" The structure of salvation is musical: tension, longing, silence, and a resolution that is fuller than our peace had been before the conflict. Here is the pastoral heart of it: Christ restores our seal. Saint Paul says we are "sealed with the promised Holy Spirit." Think of a prosphora seal pressed into unbaked dough; the impression remains when the loaf is finished. Sin cracked our seal; everything we touched bore our corruptions. In Christ, the seal is made whole. In Baptism and Chrismation, that seal is pressed upon us—not only on the brow but on the whole person—so that our very engaging with the world can take on the pattern of the Logos again. We do not stop struggling—Paul's "what I would, I do not"—but we now struggle inside a music that resolves. Even our failures can become passing tones on the way to love, if we repent and return to the key. This is why the Church's common life matters so much. When we gather for Vespers and Liturgy, we enact the world's purpose. The Psalms give us perfect words; the Church's hymnody gives us perfected poetry. Music, rightly offered, is Logos-bearing—it is rational in the deepest sense—and love is the same. Music requires skill and repetition; so does love. Music benefits from different voices and timbres; love, too, is perfected when distinct persons yield to a single charity. Music engages and transfigures dissonance; love confronts conflict and heals it. Music honors silence; love rests and listens. These are not analogies we force upon the faith—they are the way creation is built. The world says, "sing louder," but the will to power always collapses into noise. The Church says, "sing together." In the Eucharistic assembly, the royal priesthood becomes itself—men, women, and children listening to one another, matching pitch and phrase, trusting the hand that gives the downbeat, and pouring our assent into refrains of "Lord have mercy" and "Amen." The harmony is not uniformity; it is concord. It is not sentimentality; it is charity given and received. And when the Lord gives Himself to us for the healing of soul and body, the music goes beyond even harmony; it becomes communion. That is why Orthodox Christians are most themselves around the chalice: beauty, word, community, and sacrament converge in one act of thanksgiving. From there, the pastoral task is simply to help people live in tune. For families: cultivate attentiveness, guard against codependence and manipulation, and practice small, steady habits—prayer, fasting, reconciliation—that form the instincts of love the way scales form a musician's ear. For parishes: refuse the twin temptations of relativism and control; resist both the shrug and the iron fist. We are not curators of a museum nor managers of a brand; we are a choir rehearsing resurrection. Attend to the three "parts" of the mind you teach: let the senses be purified rather than inflamed; let the intellect be instructed rather than flattered; and let the nous—the heart—learn awe. Where awe grows, so does mercy. And for evangelization in our late modern world—filled with distraction, suspicion, and exhaustion—beauty may prove to be our most persuasive speech. Not the beauty of mere "aesthetics," but agathos beauty—the kind that is beautiful and beneficial, that heals what it touches. People come to church for a thousand different reasons: loneliness, curiosity, habit, crisis. What they really long for is God. If the nave is well-ordered, if the chant is gentle and strong, if the icons are windows rather than billboards, if the faces of the faithful are kind—then even before a word is preached, the Gospel will have begun its work. "We no longer knew whether we were in heaven or on earth," the emissaries of Rus' once said of their time at worship in Hagia Sophia. Beauty did not close their minds; it opened them to truth. None of this bypasses suffering. In fact, beauty makes us more available to it, because we stop numbing ourselves and begin to love. The Scriptures do not hide this: the Jordan is sanctified, but the Cross remains; the tomb is real; the fast is pangful. Yet in Christ, dissonance resolves. The Church's hymnody—from Psalm 103 at the week's beginning to the Nine Odes of Pascha—trains us to trust the cadence that only God can write. We learn to wait in Friday night's hush, to receive the flame from the unwaning Light, and to sing "Christ is risen" not as a slogan but as the soundtrack of our lives. So: let us steward what we've been given. Let us make the sign of the cross over our children at bedtime; let our conversations overflow with psalmody; let contended silence have a room in every home; let reconciliation be practiced before the sun goes down. Let every parish be a school for choir and charity, where no one tries to sing over his brother, and no one is left straining alone in the back row. If we will live this way, not perfectly but repentantly, then in us the world will begin to hear the old pattern again—the Logos' pattern—where goodness is beautiful and beauty does good. And perhaps, by God's mercy, the Lord will make of our small obedience something larger than we can imagine: a melody that threads through Charlottesville and Anderson, through Rhode Island and Kyiv, through every parish and prison and campus, until the whole creation—long groaning—finds its voice. Let God arise. Let His enemies be scattered. Christ is risen, trampling down death by death, and upon those in the tombs bestowing life.

What does it mean that Jesus is the New Adam? Fr. Brad breaks down this mystery of grace, freedom, and salvation.Morning Offering, October 21, 2025Every morning, join Father Brad as he begins the day with prayer and reflection. In a few short minutes, Father Brad guides you in prayer, shares a brief reflection grounding your day in the Church's rhythm of feast days and liturgy, and provides you with the encouragement necessary to go forward with peace and strength. Disclaimer: The ads shown before, during, or after this video have no affiliation with Morning Offering and are controlled by YouTubeLet us do as the saints urge and begin our days in prayer together so as a community of believers we may join the Psalmist in saying, “In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly.” (Psalm 5:3-4)________________

Exultation of the Cross Behold the Man: The Cross and Our Shared Criminality Homily on the Passion and the Cross I Corinthians 1:18-24; St. John 19:6-11, 13-20, 25-28, 30-35 Christ was crucified among criminals, a mirror of our own sinfulness and complicity in His Passion.  Yet like the repentant theif, we are invited to turn to Him in humility, behold His mercy, and enter the Kingdom with the New Adam who reveals true humanity.  Enjoy the show! ++++++ Our Lord Jesus Christ, the God-man, was condemned and put on a cross to die in the midst of criminals.  Not just the obvious criminals, such as the thieves on his right and his left, but he was surrounded by them.  For the entire world had been given over to sin.  The religious authorities, the ones who knew the law and the prophets, and should have been the first to support him, were certainly criminal.  They “assembled together… unto the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety and kill him.” (Matthew 26:3-4).  They were jealous of Jesus, seeing how “the world is gone after him.” (John 12:9).  They did not want a trial; they wanted his death.  Remember that when the good and law-abiding man, Nicodemus, called them on this and suggested to them that Jesus be brought before the court for a hearing, saying, “Does our law judge any man, before it hears him, and know what he does?”  They mocked Nicodemus, saying, “Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.”  They were not interested in the Law or the Truth or even the facts; they were preserving their own comfort and power, and were willing to break the law and commit murder (deicide!) to protect it.  They were criminals. Nor were they the only criminals.  Think also of Judas, who participated in their perfidy by betraying his alleged friend and teacher for thirty pieces of silver.  And then there was the entire crowd who came out, and in their own criminality, chose the convicted criminal Barabbas over Christ.  As St. Nikolai Velimirovic puts it; “God or a criminal?  And the criminals choose the criminal.” Yes, Christ was surrounded by criminals.  But before we condemn them, let's remember one of the first rules of biblical interpretation; when the scriptures speak of bad men, be they the scribes and pharisees, Judas, the Jewish people, or even common criminals, we are to think not just of them, but how it is that we are like them.  In our fallenness, it is easy to see the criminality of others, especially those with whom we disagree or are from other Babelic tribes than our own.  But so often their crimes are not obvious because they are so heinous, but because they have been magnified by the problems with our vision – we can only see darkness when our eyes are full of darkness and it is hard to see anything objectively when we have giant honking logs sticking out of our eye-sockets.  When tempted by such judgment, let us remember Christ, draw in the sand and say, “Let he who is without sin, throw the first stone.” Yes, we are all criminals of the sort that participated in the passion of our God; petty, jealous, riotous, scheming – it's all there in our hearts and on our lives for everyone to see.  We are the criminals of this story.  All of us have sinned against God and against His Way. But there was one criminal who stepped out of his sin and the propaganda of the devil, and repented.  He accepted that he had earned his suffering.  Again, paraphrasing St. Nikolai; blessed is the criminal who, in the midst of his very real agony, does not lash out in condemnation of the other criminals but rather recognizes that he has earned his cross because of his sins.  The resulting clarity then allows him to see the God-man in his midst, repent, beg for God's mercy, and then find himself in Paradise with his saviour.  We quote this saint every time we take communion: “Remember me, O Lord, when Thou comest into Thy kingdom”.  We imitate his words, but do we imitate the deep transformation that allowed him, while feeling such pain, to say them? And now that we have looked at the crowds of the scene described in today's Gospel, let us look to Christ.  Right before today's reading, Pilate had brought our Lord out before the people after he had been beaten and scourged and had a crown of thorns put on his head and had said, “Behold the man!”. Yes, let us behold the man.  For Jesus was both fully God and fully man.  And His humanity had brought Him immense agony.  Earlier, we saw Him as a man when He was an infant in a cave, and when He and his family fled to Egypt, and when He was hungry and thirsty and had no place to lay his head.  Of course we also saw Him as God, walking on water, quelling storms, healing the sick, and multiplying loaves.  But at no time was his humanity more on display than from the Garden of Gethsemane to the Cross.  First, sweat poured from his head like blood because of anguish, and then that blood was joined by more from the lashes and the crown and the nails.  Jesus in the Garden was tormented; as man he knew pain and was expecting more – and as God He had ordained this as the path to the salvation of the world.  St. Nikolai writes; “these two were in conflict and had to be brought into accord.”  And so the man-mind and will went from the tortured; “if Thou be willing remove this up from Me” to the submissive “nevertheless, not My will, but Thine, be done.”  And when He did this, He acquired a peace that could not be broken by unjust accusations, or blasphemies, or physical pain. Yes, “Behold the Man”!  Behold the sort of man that God had in mind when he first formed Adam.  A man obedient to God and willing to do everything so that some might be saved.  Think of His dignity as He went to His death.  Not only did He avoid grumbling and condemnations, “He worked for the good of all to His dying breath.” (SNV, 201)  He desired good even in the midst of the pain of crucifixion, even in the midst of the most supreme injustice, and even in the midst of those who reviled Him.  As St. Luke records, He said, “Father, forgive them, for they know not what they do.”  Do we see the charity?  Do we see the love?  Are we not drawn to imitate Him in His magnanimity?  Rather than throwing their sins against their teeth and shouting it out to God for vengeance, He was merciful toward them.  For even if the criminals who assaulted Him used words to justify their blasphemy, they “knew not what they did.” “Behold the Man.” Are we men?  Are we willing to imitate the Ur-Man, the New Adam; the very definition of what it means to be a man?  Can we be charitable in our pain?  Can we look to the salvation or others from the depths of our despair? And if this is, at least for now, beyond our reach, let us then imitate the one at his side, and focus not on the sins of others, but on our own, and turn to God in repentance, crying; “Remember me, Lord, in Thy Kingdom.”

Mary is the New Eve, faithfully following the New Adam, Jesus, in this life and the next.

Christ, The New Israel and the New Adam. Mark 1:12-13

Fr Seraphim's observations on the six days of Creation through his patristic mind and study of the Holy Fathers, who he says are the "sure guides" to understanding the spiritual life and the Holy Scriptures. Direct quotes taken from the book Genesis, Creation and Early Man which has been just re-released by Saint Herman Brotherhood. All are encouraged to order and read the full text in its context. Support the showVisit Our Site // Grab Some Merch // Become A Patreon Member

3 of 32 in a series through 1-2 Kings

The boys are back via satellite to talk about Adam's experience hosting a comedy show, policing a litterer while finding him a bus, Chris's decision on how to handle a bad opposing coach, the Mount Rushmore of natural disasters, and the first comedy special from Tom Green.

To support the ministry and access exclusive content, go to: ⁠⁠⁠⁠⁠http://patreon.com/logicalbiblestudy⁠⁠⁠⁠⁠For complete verse-by-verse audio commentaries from Logical Bible Study, go to: ⁠⁠⁠⁠⁠https://mysoundwise.com/publishers/1677296682850p⁠⁠John 21: 1-14 - 'Jesus stepped forward, took the bread and gave it to them, and the same with the fish.'Catechism of the Catholic Church Paragraphs:- 504 (in 'Mary's virginal motherhood in God's plan') - Jesus is conceived by the Holy Spirit in the Virgin Mary's womb because he is the New Adam, who inaugurates the new creation: "The first man was from the earth, a man of dust; the second man is from heaven." From his conception, Christ's humanity is filled with the Holy Spirit, for God "gives him the Spirit without measure." From "his fullness" as the head of redeemed humanity "we have all received, grace upon grace."- 690 (in 'The Joint Mission of the Son and the Spirit') - Jesus is Christ, "anointed," because the Spirit is his anointing, and everything that occurs from the Incarnation on derives from this fullness...The notion of anointing suggests . . . that there is no distance between the Son and the Spirit. Indeed, just as between the surface of the body and the anointing with oil neither reason nor sensation recognizes any intermediary, so the contact of the Son with the Spirit is immediate, so that anyone who would make contact with the Son by faith must first encounter the oil by contact. In fact there is no part that is not covered by the Holy Spirit. That is why the confession of the Son's Lordship is made in the Holy Spirit by those who receive him, the Spirit coming from all sides to those who approach the Son in faith (abbreviated). - 1286 (in 'Confirmation in the Economy of Salvation') - He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure." (abbreviated).- 161 (in 'The Necessity of Faith') - Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation. "Since "without faith it is impossible to please (God) " and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life 'But he who endures to the end.'"Got a Bible question? Send an email to logicalbiblestudy@gmail.com, and it will be answered in an upcoming episode!

In today's Passion account from John's Gospel, the author goes out of his way to tells us that the narrative begins and end in a garden. Obviously, the author is hearkening back to the beginning of Genesis and the Garden of Eden. It was there, as a result of man's disobedience, that man lost favor with God and was exiled from the garden. But now in this new garden, the New Adam has responded to God with obedience, thus cancelling out my death sentence for my own disobedience. Let us venerate the cross today with great gratitude, as Jesus has suffered for my sins in order to bring me healing, wholeness, and reconciliation with God.

Community Pastor Karen Guess preaches from John 19:1-37 and invites us to stay with Jesus, reflecting on the cross on Good Friday. As we do, we will see Jesus making meaning of the world, our sin, and God's heart because he is King, our Passover Lamb, and the New Adam.

Certain sections of scripture cause our modern eyes to glaze over, but ancient eyes cherished the genealogies of Jesus Christ. Looking back over the ancestors of Jesus, we find some names we recognize and many others we don't. These generations teach us about how God fulfills his promises, how Jesus comes to bring good news to all people, and how in Christ our deepest hopes make contact with the real world.Application Questions: 1. How can this list of names help you trust God's promises more in your own life?2. What are ways God's grace in Jesus can meet you when you feel insignificant or undesirable?3. Jesus is divine perfection breaking into our human world. How can that give you hope in the midst of your daily life?

God commissioned Adam, and all humanity, to a role in God's creation, but Adam abdicated the mission by his sin. Another way the Bible talks about atonement is that Jesus came to be a New Adam and complete the mission that God gave humanity.

Irenaeus of Lyons was a pivotal figure in the early Church, bridging the apostolic era and the development of Christian orthodoxy. A student of Polycarp, who was a disciple of John, Irenaeus defended against Gnostic heresies, articulated the scriptural canon, and innovated theological concepts. His work, Against Heresies, refuted Gnostic dualism and solidified core Christian beliefs like the unity of God and the incarnation. Irenaeus also championed the "Rule of Faith" and episcopal authority as safeguards of authentic apostolic tradition. His doctrine of recapitulation framed Christ as the "New Adam," restoring humanity's relationship with God. www.twinsbiblicalacademy.com

We come at last to the big culmination of Jesus's earthly ministry. The goal of his life. The event he has set his face like flint toward. The event he has been marching forward to reach: the crucifixion. No one expected the Messiah to die on the cross. But we will look back and see that the signs were there in the Old Testament, left there like windows through the walls of the maze looking to the cross — the ladder, up and out. Learn More The Extraordinary Story is a podcast about the life of Jesus Christ, who entered the maze of our world to transform it into a path to Him, today and always. The Extraordinary Story is produced by Benedictine College in Atchison, Kansas, and is written and hosted by Tom Hoopes.

New Adam and New Creation

Homily: Holiness Changes Everything (Sunday after Theophany) Ephesians 4: 7-13 St. Matthew 4: 12-17  Review/Introduction.  Ontology of Beauty.  Designed to provide a deeper appreciation for our faith and to demonstrate the blindness of materialism (to include the “new atheists”).  When materialists describe our appreciation for beauty, they either try to show how an appreciation for beauty somehow increased evolutionary fitness, or, in a more sophisticated way, say that it is a happy coincidence.  We know that there is more to beauty than these explanations allow.  God is beautiful, and His infinite beauty continually flows into creation as naturally as do logic, life, and love.  Beauty draws us into a growing relationship with something Good beyond ourselves, while at the same time resonating with and nourishing the spark of beauty within; it is not only real, but it is perfecting.  It's ontology is sacramental. Today we are continuing the feast of Theophany; the celebration of God's revelation to us of His Triune (Three in One; One in Three) nature at Christ's Baptism.  God the Father (the First Person of the Trinity) is revealed through His voice, which acknowledges Jesus as His Son (the Second Person of the Trinity), while the Holy Spirit (the Third Person of the Trinity) descends on Him and confirms this great truth.  This is an important thing for us to know, and we thank God for this revelation.  Among other things, the prayerful contemplation of the Trinity tells us much about how we, though separate persons, can and should be united; that the Church is more than a collection of like-minded individuals, and that the thing that they share is the thing that best defines them.  It describes how we can, as the Liturgy says, have “one mind” yet maintain our own identities, thoughts, and charismas.   Theophany as an Introduction to Holiness.  But it is not this mysterious truth that the Church, through the hymns and scripture of the feast, would have us focus on.  No, the poetry and prophecy of the feast of Theophany is on the reaction of creation to the presence of the Messiah, the Christ, the God-man Jesus; and in so doing it brings up another reality that – along with the reality of beauty that we discussed last week – “confounds the Greeks” (i.e. the new atheists and all materialists).  This reality is the ontology of holiness and its effect on creation.    Holiness I: a source and reflection of spiritual light, warmth, and power. Holiness is a quality that blessed things have; things that have been sanctified through their dedication to and proximity to the absolute source of spiritual light, warmth, and power.  This source exists outside of creation, but creation is designed to thrive under its influence; and having thrived, to become holy itself.  You get a sense of holiness when you perceive that something is “good”; and by good, I do not mean useful or pleasing.  These are the selfish perversions of “goodness”.  I mean when you can just tell that something is wholesome and right; when it just seems to radiate spiritual light, warmth, and power. Holiness II: Eden as the Cultivation of Holiness.   As the race created in the “Image of God”, humans had a special blessing to be cultivators of a holy creation.  The rest of creation, in turn, was created to respond to us.  But when we forsake holiness in favor of profanity, our special relationship with creation changed; we became as much of a curse to creation as anything else.   We, along with everything else, were created “good”, but we have forsaken this goodness and the result is a world that yields weeds and thistles along with fruits and vegetables. Holiness III:  But God desires the restoration of creation with us as its cultivator.   Old Adam – that is to say, old humanity – forsook holiness and lost its special relationship with the rest of creation.  Adam fell, and scripture tells us that creation groaned in agony as a result.  But here scripture is simply affirming something we already know: we are at odds with the world – some would say we are at war with it, and our attempts to subdue it through sheer force and technology have been met with, as God describes “thorns and thistles”.  The response of the best environmentalists can only mitigate the affects of this sundered relationship; and the desires of the purist secular and pagan ecologists, while well intended, cannot be realized through good will alone.  It seems that we are destined to wrestle with the world until either it or us are destroyed. But into this mess comes new hope: the New Adam; the one who never forsook holiness; the one who is, in fact, the pre-eternal source of holiness who chose to join the race of fallen Adam so that through Him it might be restored.   Spiritual warmth, light, and power radiated from His flesh.  He was holy and creation responded to Him.  The waters of the Jordan were transformed by His contact with it; water became the source, the mechanism, of the perfection of humankind.  All the wickedness that had come to dwell within the Jordan were “turned back” due to the presence of the messiah, the God-man Jesus.  Wickedness cannot abide the presence of holiness.  It is forced to either fight it or flee.  And this influence of Christ on creation did not stop at the Jordan.  The world could not be still at His presence: the good responded to Him as it was intended; the wicked either repented and joined Him in holiness or doubled down in its profanity.   Conclusion: the mission of the Church.   The marvelous thing is that through Him all of creation is being renewed.  His ministry on earth was just the start, the seed.  When it was planted in the earth at His death, it immediately sprang out of the earth with greater power and purpose.  Through Him, by embracing His holiness – now risen as the Holy Orthodox Church with Him as its root and head –  we can bring holiness to the world.  In the saints, this took very tangible form; but I know that you have seen it operate in your own life.  You respond to holiness and you have seen others do the same.  Some recoil in shock and revulsion; others reflect it back so that the mutual glow is increased. Am I being too abstract?  Try this.  The materialists say there is no proof of what I am saying: let's show how wrong they are.  Repay profanity with holiness.  When someone is being mean and spiteful, meet it with patience and kindness.  See what the reaction is.  If you are pure in your intent, there will be one of two reactions: either the spite will dissipate or it will attack.  In either case, do not stop the experiment: watch how your friends and enemies alike respond to the holiness you bring into their lives.  Watch how its presence in others affects you. Not only will this confound the new atheists in our midst, it will bring joy back into this troubled world.  And that is the real point of the Theophany of Our Lord.  

Romans 7:1-25

Today the Church celebrates the feast of the King who comes as the New Adam, to restore what was lost in the garden. He will not be like the first Adam, who allowed evil in the garden and allowed his bride to dialog with that malicious presence. Instead, he will be true steward and protector of the garden, as God intended the first Adam to be, and he will restore in us through grace what has been lost to us through sin.

[Note: If you subscribe on Apple Podcasts, please resubscribe to this feed. The other one will be going away in the near future.] "Grifters Gonna Grift" merchandise coming soon! This episode exposes just how useful footnotes can be as we transition from dusk to darkness, with the confidence-men being replaced by the Cosmopolitan. Under Discussion: The WWE, how nothing ever changes, the New Adam, land ownership, stripping people of their "humanity," cognative fallacies, peace pipes, and more. This week's music is "The Ballad of the Costa Concordia" by Car Seat Headrest. Next episode will cover Chapters 27-38 of The Confidence-Man. You can find the full reading schedule here. You can find all previous seasons of TMR on our YouTube channel and on Apple Podcasts, Spotify, etc. Please rate and review! It helps more than you know. Follow Open Letter, Two Month Review, Chad Post, Kaija Straumanis, and Brian Wood for random thoughts and information about upcoming guests.    

[Note: If you subscribe on Apple Podcasts, please resubscribe to this feed. The other one will be going away in the near future.] "Grifters Gonna Grift" merchandise coming soon! This episode exposes just how useful footnotes can be as we transition from dusk to darkness, with the confidence-men being replaced by the Cosmopolitan. Under Discussion: The WWE, how nothing ever changes, the New Adam, land ownership, stripping people of their "humanity," cognative fallacies, peace pipes, and more.  This week's music is "The Ballad of the Costa Concordia" by Car Seat Headrest. Next episode will cover Chapters 27-38 of The Confidence-Man. You can find the full reading schedule here. You can find all previous seasons of TMR on our YouTube channel and on Apple Podcasts, Spotify, etc. Please rate and review! It helps more than you know. Follow Open Letter, Two Month Review, Chad Post, Kaija Straumanis, and Brian Wood for random thoughts and information about upcoming guests.

Jesus's Kingdom demands a new, moldable perspective.

Jesus's Kingdom demands a new, moldable perspective.

Send us a Text Message.Ever noticed patterns and parallels in the Bible, like Noah as a new Adam, pointing to Christ as the second Adam? Dr. James Hamilton joins us to discuss his book Typology: Understanding the Bible's Promise-Shaped Patterns. In this episode, we'll explore how Old Testament themes and characters foreshadow the fulfillment found in Jesus. We'll discuss:-How historical correspondences in the Bible build significance.-Key patterns like Adam & New Adam, Exodus & New Exodus, and more.-How typology enhances our understanding of Scripture.If you're eager to see Old Testament promises fulfilled in Jesus Christ, you won't want to miss this interview!Book: https://a.co/d/5cszJQ9Jim Hamilton is Professor of Biblical Theology at Southern Seminary and senior pastor at Kenwood Baptist Church.

Questions Covered: 05:11 – Is Mary being the new Eve and Jesus the New Adam a strictly Catholic belief? 13:48 – Is it ok to read Protestant theologians? 22:22 – What is the Catholic answer to how do I get to heaven? 39:08 – Christians should love abortion since it guarantees heaven 45:44 – My non-Catholic friend asked: If Christ finished the sacrifice but the mass is ongoing, how is it actually finished? …