Podcasts about Orthodoxy

SEGMENT 15: MUSK, CARLSON, AND VANCE DIVERGE FROM REPUBLICAN ORTHODOXY Guest: Peter Berkowitz Berkowitz discusses Michael Doran's Tablet article examining three Trump celebrities—Elon Musk, Tucker Carlson, and Vice President J.D. Vance—whose views diverge from traditional Republican policies. Musk favors government subsidies and China partnership, Carlson platforms hate speakers, and Vance promotes isolationism over American global leadership.UNDATED BRUSSELS

In this stream I discuss the latest news regarding Greenland, Orthodox Church's response to Christian Zionism, latest from Davos and more! Make sure to check it out and let me know what you think. God bless

What happens when Christianity loses authority? Chaos follows. Families fracture. Men drift. Truth becomes negotiable.In Part Two of this conversation with Father Peter Damian, the discussion moves from personal history into the heart of the crisis facing the modern Church and the modern man. Father Peter continues unpacking his journey from Orthodoxy into the Catholic Church, but the focus sharpens on ecclesial authority, obedience, and why Christ intentionally established a visible Church with a living teaching office. This is not about preference. It is about survival.Drawing from Sacred Scripture, Church history, and lived pastoral experience, Fr. Peter explains why Christianity without a final authority inevitably fractures. He dismantles the illusion of unity without submission, exposes the danger of theological individualism, and shows why men who refuse authority always end up submitting to something else, whether the state, culture, or their own disordered passions.The conversation turns practical and confrontational. Fr. Peter speaks directly to Catholic men about obedience, not as weakness, but as strength. Pride masquerades as independence, but humility is the foundation of authentic masculinity. A man who cannot submit to God-given authority cannot lead his family, protect his home, or remain steady under pressure.James presses the issue further and issues a direct challenge to men who live in half-commitments. You cannot defend the Church while standing outside her walls. You cannot claim Christ while rejecting His Bride. You cannot rebuild a Catholic culture while refusing Catholic discipline.This episode rejects the comfortable lie that faith can be customized. It cannot. The Gospel demands total allegiance. Christ demands obedience. The Church demands fidelity.This is a call to decision.Powerful Quotes from the Episode“Unity without authority is an illusion. It cannot last.”“A man who rejects obedience will always end up enslaved to something else.”“Christ did not leave us a feeling. He left us a Church.”Key Takeaway for MenStop negotiating with the faith. Choose obedience. Submit your intellect and your will fully to Christ and His Church. Cut off the habits, media, and influences that train you to resist authority. A disciplined soul is a free soul.Support & Stay ConnectedPlease prayerfully consider supporting the podcast on our Buy Me A Coffee pagehttps://buymeacoffee.com/tmcto help grow the show and reach as many men as possible. Be sure to follow us on X for more great content:https://x.com/Manly_CatholicAs always, please pray for us. We are men who strive daily to be holy, to become saints, and we cannot do that without the help of the Holy Ghost.Subscribe to our YouTube page to see our manly and holy faces:https://www.youtube.com/channel/UCxrRLZNk4WqPdgcac5vuWEQCheck out our website:www.themanlycatholic.comContact us at:themanlycatholic@gmail.com

This video is a clip of my stream "Greatest Christian Warrior-King? St. Stephen the Great the Lion of Moldavia (Sponsored Stream)." If you would like to watch the entire stream please click the following link. https://youtube.com/live/YgFFT94Stoo

This holy defender of the One, Holy, Catholic and Apostolic Church labored in the final days of the Byzantine Empire, when, pressed on all sides by the Turks, the Emperor in desperation sought union with (or rather submission to) the Papacy in hopes of obtaining aid from the West. It was St Mark who stood almost alone to prevent such a disaster to the Faith.   He was born in Constantinople in 1392 to devout parents. He received a thorough education and seemed destined for a secular career, but at the age of twenty- six he abandoned all worldly claims and became a monk in a small monastery in Nicomedia. Soon the Turkish threat forced him to return to Constantinople, where, continuing in the monastic life, he wrote a number of treatises on prayer and the dogmas of the Church. In time he was ordained priest, then, at the insistence of the Emperor John VIII Paleologos was made Metropolitan of Ephesus. The Emperor also prevailed on him to join the delegation which traveled to the Council of Florence to consider the reunion of the Orthodox Church and the churches under the Papacy. (Saint Mark went as exarch of the Patriarchs of Jerusalem, Antioch and Alexandria, who were unable to attend.)   The Greek delegation included the Emperor and the Patriarch of Constantinople. All, including Metropolitan Mark, began with great hopes that a true union in faith might result from the Council, but as the sessions proceeded, it soon became clear that Pope Eugenius and his theologians were interested only in securing submission of the Eastern Church to the Papacy and its theology. The Metropolitan spoke forcefully against various Latin dogmas such as the filioque and Purgatory, but the Greek delegation, desperate for western aid, bowed to expediency and agreed to sign a document of Union which would have denied the Orthodox Faith itself. Saint Mark was the only member of the delegation who refused to sign. When the Pope heard of this, he said "The bishop of Ephesus has not signed, so we have achieved nothing!"   When the delegation returned to Constantinople, the signers of the false Union were received with universal condemnation by the people, while Metropolitan Mark was hailed as a hero. The churches headed by Unionists were soon almost empty, while the people flocked to the churches headed by those loyal to Orthodoxy. Saint Mark left the City to avoid concelebrating with the Unionist Patriarch. He was exiled by the Emperor to Lemnos, but was freed in 1442. He continued to oppose the Union until his repose in 1444. In 1452 the Union was officially proclaimed in Constantinople, but the hoped-for Western aid was not forthcoming, and the City fell to the Turks in 1453.

Many people only know the version of the non-canonical gospels popularised by Dan Brown's Da Vinci Code. The Church did away these 'lost' texts, and their recovery promises to reveal a more primitive version of Jesus that Orthodoxy suppressed. But how much truth is there to this narrative? What really are the non-canonical gospels? In this episode, Helen and Lloyd are joined by Simon Gathercole to uncover the true story of the non-canonical or 'apocryphal' gospels. Simon J. Gathercole is Professor of New Testament and Early Christianity at the University of Cambridge and a Fellow of Fitzwilliam College. He is a world leading authority on the non-canonical gospels, and is the author of The Gospel of Judas (2007), The Gospel of Thomas (OUP, 2007), The Gospel of Thomas: Introduction and Commentary (Brill, 2014) and The Apocryphal Gospels (Penguin, 2021). SUPPORT BIBLICAL TIME MACHINEIf you enjoy the podcast, please (pretty please!) consider supporting the show through the Time Travellers Club, our Patreon. We are an independent, listener-supported show (no ads!), so please help us continue to showcase high-quality biblical scholarship with a monthly subscription.DOWNLOAD OUR STUDY GUIDE: MARK AS ANCIENT BIOGRAPHYCheck out our 4-part audio study guide called "The Gospel of Mark as an Ancient Biography." While you're there, get yourself a Biblical Time Machine mug or a cool sticker for your water bottle.Support the showTheme music written and performed by Dave Roos, creator of Biblical Time Machine. Season 4 produced by John Nelson.

Joined with Daniel Lovette and celebrating the mysteries of the universe hidden in our beloved G.K. Chesterton's mighty work, "Orthodoxy!" Chapter 2, entitled, "The Maniac!"FAITHBUCKS.COM

Reaction and Response to "Why Roman Catholics Should Not Become Orthodox?"What if the hunger for stability isn't nostalgia, but a compass? Cloud of Witnesses discussion panel today is made up of John St John, James St Simon, Mario Andrew, and Jeremy Jeremiah.  The panel reacts to a pro-Catholic video that warns against becoming Orthodox and use it to surface the deeper questions: where does authority live, how does doctrine truly develop, and what keeps worship both beautiful and trustworthy?We react to a polemical Roman Catholic video urging Catholics not to convert to Eastern Orthodoxy and test its claims about apostolic unity, papal authority, doctrinal development, and universality. Along the way we share personal stories, weigh history against worship, and ask what sustains faith without constant change.• claims about Peter, Rome and Antioch• first among equals versus universal jurisdiction• councils as the arbiter of faith• slowness as protection against novelty• filioque and changes to the Creed• Marian dogmas and the limits of development• beauty and recognition in unchanging liturgy• ethnicity, national churches and real unity• pastoral gaps, weak catechesis and frustration• how to speak to Catholics considering OrthodoxyWe start with apostolic unity and the claim that Peter's office guarantees visible communion. From there, we trace how Orthodoxy understands primacy as “first among equals,” rooted in the shared authority of the apostles and the ecumenical councils. The conversation tests historical flashpoints—Peter in Antioch, Chalcedon weighing Leo's Tome, and moments when Rome's stance faltered—asking whether unity requires a single final arbiter or a conciliar process that takes time to mature. Rather than papering over differences, we probe them: is slow consensus a weakness, or a safeguard against novelty?Doctrinal development takes center stage as we compare clarifications in the West with what the East calls faithful continuity. We wrestle with the filioque's addition to the Creed, later Marian dogmas, and the principle that the symbol of faith should not be amended. Along the way, we get personal: stories of Catholics who feel adrift amid liturgical inconsistency, the draw of Orthodox worship that “feels” ancient because it is, and the complicated mix of ethnicity and universality that outsiders often misread. Beneath jurisdictions, we argue, stands a single sacramental life held together by councils, shared prayer, and a reluctance to innovate.If you've ever wondered why some Catholics look East, or how Orthodoxy claims to hold the line without a papal office, this conversation gives you history, theology, and lived experience in equal measure. Listen, reflect, and tell us where you stand—what convinces you most: authority, continuity, or the beauty that calls you home?Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

'Saint Anthony, the Father of monks, was born in Egypt in 251 of pious parents who departed this life while he was yet young. On hearing the words of the Gospel: "If thou wilt be perfect, go and sell what thou hast, and give to the poor" (Matt. 19:21), he immediately put it into action. Distributing to the poor all he had, and fleeing from all the turmoil of the world, he departed to the desert. The manifold temptations he endured continually for the space of twenty years are incredible. His ascetical struggles by day and by night, whereby he mortified the uprisings of the passions and attained to the height of dispassion, surpass the bounds of nature; and the report of his deeds of virtue drew such a multitude to follow him, that the desert was transformed into a city, while he became, so to speak, the governor, lawgiver, and master-trainer of all the citizens of this newly-formed city. But the cities of the world also enjoyed the fruit of his virtue. When the Christians were being persecuted and put to death under Maximinus in 312, he hastened to their aid and consolation. When the Church was troubled by the Arians, he went with zeal to Alexandria in 335 and struggled against them in behalf of Orthodoxy. During this time, by the grace of his words, he also turned many unbelievers to Christ.   'He began his ascetical life outside his village of Coma in Upper Egypt, studying the ways of the ascetics and holy men there, and perfecting himself in the virtues of each until he surpassed them all. Desiring to increase his labours, he departed into the desert, and finding an abandoned fortress in the mountain, he made his dwelling in it, training himself in extreme fasting, unceasing prayer, and fierce conflicts with the demons. Here he remained, as mentioned above, about twenty years. Saint Athanasius the Great, who knew him personally and wrote his life, says that he came forth from the fortress "initiated in the mysteries and filled with the Spirit of God." Afterwards, because of the press of the faithful, who deprived him of his solitude, he was enlightened by God to journey with certain Bedouins, until he came to a mountain in the desert near the Red Sea, where he passed the remaining part of his life. Saint Athanasius says of him that "his countenance had a great and wonderful grace. This gift also he had from the Saviour. For if he were present in a great company of monks, and any one who did not know him previously wished to see him, immediately coming forward he passed by the rest, and hurried to Anthony, as though attracted by his appearance. Yet neither in height nor breadth was he conspicuous above others, but in the serenity of his manner and the purity of his soul."   'So passing his life, and becoming an example of virtue and a rule for monastics, he reposed on January 17 in the year 356, having lived together some 105 years.' (Great Horologion)   Speaking of the demonic temptations and struggles with the passions that beset those who seek their salvation, St Anthony said: "All these trials are to your advantage. Do away with temptation and no one will be saved."

ORIGINAL AIR DATE: APR 21, 2019Join us for another Fringe Flashback series, this time featuring SPIRITWARS episodes discussing acclaimed Catholic writer, G.K. Chesterton.Host Michael Basham frequently references G.K. Chesterton, the influential Christian apologist and author, portraying him as a "great hero of the faith."Several episodes center on Chesterton's works, including:The Everlasting Man Dimension: Explores dimensions of Chesterton's The Everlasting Man, tying it to themes of discipleship, the gospel and biblical faith.Daniel Had Understanding in All Visions and Dreams: Daniel 1 and G.K. Chesterton Eugenics Ch. 7: Blends a study of Daniel 1 from the Bible with analysis of Chapter 7 from Chesterton's Eugenics and Other Evils, emphasizing visions, dreams, and ethical critiques.SpiritWars with GK Chesterton: How to Read Everlasting Man!: Offers guidance on approaching and interpreting Chesterton's The Everlasting Man from a spiritual perspective.The Unfinished Temple -- Michael Basham // GK Chesterton: Discusses Chesterton's ideas and legacy as a defender of Christian principles.Basham has also guested on other podcasts, such as William Ramsey Investigates, for in-depth talks on Chesterton's The Everlasting Man and Orthodoxy (e.g., episodes from 2019 and 2025).FAITHBUCKS.COM

This video is a clip of my stream "St. Constantine the Great: His Life and Legacy (Sponsored Stream)" If you would like to watch the entire stream please click the following link. https://youtube.com/live/KErDYSeHHNo

What happens when a man grows up under brutal communism, religious persecution, and fear and then discovers that true freedom cannot exist without truth?In this episode of The Manly Catholic, James sits down with Father Peter Damian, a Catholic priest, son of a Eastern Orthodox pastor, and convert who lived firsthand under the weight of communist ideology in Romania. This is not theory. This is lived experience.Father Peter shares what life was really like behind the Iron Curtain, where neighbors spied on neighbors, faith was suppressed, and fear ruled daily life. He explains why freedom, once lost, is never something to be taken lightly and why modern men are dangerously naive about what happens when truth collapses.The conversation turns direct and uncompromising as Father Peter walks through his intellectual conversion from Orthodoxy to Catholicism. He explains why Christ did not leave us a loose federation of opinions but a Church with authority. From Matthew 16 to the Church Fathers, from the papacy to the failures of decentralized Christianity, this episode exposes why unity without authority is impossible and why the early Church always pointed to Peter as the visible head meant to preserve order and truth.This episode dismantles the lie that freedom means doing whatever you want. Father Peter shows how that lie devastated societies in the East and is now hollowing out the West. Without faith, morality collapses. Without morality, society decays. This is not speculation. It is history repeating itself.Father Peter also shares his powerful vocational story, including the role Our Lady of Medjugorje played in his conversion and call to the priesthood. This episode is a direct challenge to Catholic men. Stop living as spectators. Stop outsourcing truth. Stop confusing comfort with freedom. If you want a virtuous society, you must first become a virtuous man rooted in Christ and His Church.This is Part One of the conversation. The foundation is laid. The fight continues.Referenced Products & ResourcesMystic Monk CoffeeHarmel Academy of the TradesPowerful Quotes from the Episode“Without faith, morality collapses. And without morality, society becomes a disaster.”“Freedom is not the ability to do whatever you want. It is the ability to do what is right.”“The Church is meant to be a symphony. But a symphony without a choir master becomes chaos.”Key Takeaway for MenStop treating freedom as comfort. Start treating it as responsibility. Submit your intellect and your will to Christ and His Church. A man who rejects authority will never lead his family or defend the faith.Support & Stay ConnectedPlease prayerfully consider supporting the podcast on our Buy Me A Coffee page to help grow the show and reach as many men as possible. Thank you for your prayers and support.As always, please pray for us. We are men who strive daily to be holy, to become saints, and we cannot do that without the help of the Holy Ghost.Check out our website and sign up for our newsletter!Contact us at themanlycatholic@gmail.com

The first minutes hit like a siren: why are graphic scenes of war broadcast in real time, and who gains from the outrage? From there we follow a veteran who stopped scrolling and bought a plane ticket—Dubai to Jerusalem, through the Old City's quarters and into the West Bank with a Palestinian Christian guide. He describes 702 checkpoints in a territory the size of a small state, villages fenced and locked, and settlers in civilian clothes carrying M4s he says trace back to US aid. Between family visits and stories of demolished homes and lost permits, the moral question sharpens: what does it mean when American taxes echo as gunfire in another land?To watch the episode in studio, visit: https://youtu.be/7_xFtqNZAJwTo watch to Part 1 of this two part episode, visit: https://youtu.be/Z03jag9JUtcWe pull back the camera to the information war: censorship, the algorithmic burying of uncomfortable footage, and narratives that turn neighbors into enemies. The host and guest argue that culture wars function like a trap—keeping citizens as “human batteries” fed on distraction, debt, and division. The alternative is demanding but tangible: personal excellence, strong families, financial independence, homesteading and homeschooling where possible, and a conscious march into media, education, finance, and tech to rebuild the culture that reshapes policy. No calls for insurrection here—only a sober read on how uprisings are used to justify tighter surveillance and how real change is planted, tended, and grown.The conversation then traces an arc few podcasts dare: from the destruction of the Second Temple to Constantine's Edict of Milan, the Nicene Creed, the Great Schism, and the Reformation. For listeners lost in a sea of shifting pulpits and politicized sermons, Orthodoxy is presented as a throughline—apostolic succession, unchanged creed, and the writings of the Church Fathers—as a stable anchor in an age of spin. The finale turns to purpose. The odds of your existence are nearly zero; don't donate your life to an algorithm. Seek Christ, ask for truth, and pursue a calling with integrity. If this resonated, share it with a friend, subscribe for future deep dives, and leave a review so more people can find the conversation.Please visit our website to get more information: https://wildchaosshow.com/

ORIGINAL AIR DATE: JULY 11, 2019Join us for another Fringe Flashback series, this time featuring SPIRITWARS episodes discussing acclaimed Catholic writer, G.K. Chesterton.Host Michael Basham frequently references G.K. Chesterton, the influential Christian apologist and author, portraying him as a "great hero of the faith."Several episodes center on Chesterton's works, including:The Everlasting Man Dimension: Explores dimensions of Chesterton's The Everlasting Man, tying it to themes of discipleship, the gospel and biblical faith.Daniel Had Understanding in All Visions and Dreams: Daniel 1 and G.K. Chesterton Eugenics Ch. 7: Blends a study of Daniel 1 from the Bible with analysis of Chapter 7 from Chesterton's Eugenics and Other Evils, emphasizing visions, dreams, and ethical critiques.SpiritWars with GK Chesterton: How to Read Everlasting Man!: Offers guidance on approaching and interpreting Chesterton's The Everlasting Man from a spiritual perspective.The Unfinished Temple -- Michael Basham // GK Chesterton: Discusses Chesterton's ideas and legacy as a defender of Christian principles.Basham has also guested on other podcasts, such as William Ramsey Investigates, for in-depth talks on Chesterton's The Everlasting Man and Orthodoxy (e.g., episodes from 2019 and 2025).FAITHBUCKS.COM

ORIGINAL AIR DATE: JULY 23, 2018Join us for another Fringe Flashback series, this time featuring SPIRITWARS episodes discussing acclaimed Catholic writer, G.K. Chesterton.Host Michael Basham frequently references G.K. Chesterton, the influential Christian apologist and author, portraying him as a "great hero of the faith."Several episodes center on Chesterton's works, including:The Everlasting Man Dimension: Explores dimensions of Chesterton's The Everlasting Man, tying it to themes of discipleship, the gospel and biblical faith.Daniel Had Understanding in All Visions and Dreams: Daniel 1 and G.K. Chesterton Eugenics Ch. 7: Blends a study of Daniel 1 from the Bible with analysis of Chapter 7 from Chesterton's Eugenics and Other Evils, emphasizing visions, dreams, and ethical critiques.SpiritWars with GK Chesterton: How to Read Everlasting Man!: Offers guidance on approaching and interpreting Chesterton's The Everlasting Man from a spiritual perspective.The Unfinished Temple -- Michael Basham // GK Chesterton: Discusses Chesterton's ideas and legacy as a defender of Christian principles.Basham has also guested on other podcasts, such as William Ramsey Investigates, for in-depth talks on Chesterton's The Everlasting Man and Orthodoxy (e.g., episodes from 2019 and 2025).FAITHBUCKS.COM

Sin is often reduced to a list of bad behaviors, but this conversation reframed it as a rupture in relationship and a distortion of identity.  Join Jeremy Jeremiah, Mario Andrew, and Cloud of Witnesses special guests Father Deacon Anthony, an ordained deacon in the Antiochian Orthodox Church, and associate marriage and family therapist, Jacob Sadan (https://jacobsadan.com/) in this frank and inspiring discussion of sin.Drawing from early Christian teaching and cognitive behavioral therapy, our guests showed that actions flow from thoughts and feelings, and those are shaped by how we name what is happening inside us. If we see ourselves as inherently evil, despair follows; if we deny fault, pride grows. The older Christian vision holds a paradox: we are made very good in God's image, yet wounded by passions and habits that pull us from life. That paradox calls for clarity, not condemnation. Naming the wound without becoming the wound is the beginning of healing.  A vivid metaphor carried the dialogue: the black spot on the skin. We can ignore it, try to cut it out ourselves, identify with it in shame, or bring it to the physician. Only the last path actually heals. The physician, Christ, works through the church's rhythms—fasting, prayer, confession, feasting—because rhythm regulates what is dysregulated. Like a garden, the soul shows its beauty when tended with boundaries and care. The point isn't legalism but formation: seasons that humble pride, awaken joy, and train our loves. In this frame, guilt is not a curse; it is the pain signal that says, return to the Doctor. Shame, on the other hand, fuses sin to identity and locks the soul in a closed room.  Psychologically, the cycle is simple and stubborn: beliefs spark feelings, feelings drive behaviors, behaviors reinforce beliefs. If I believe I must fix myself alone, I will overreach, fail, and destroy self-trust. Addiction lives in that gap between imagined control and actual powerlessness. The first step to freedom is admitting limits and sorting what I can change from what I must surrender. Confession becomes a structured pause to observe the inner world: what happened, why it happened, and what to do next. Spoken aloud to a trusted guide, the most terrifying truths lose their sting and regain their meaning as invitations to growth.  Finally, community matters. A church that engages body and senses, offers communion and confession, and pairs diagnosis with prescription becomes an arena where grace meets effort. Outside that arena, there are no crowns because there is no contest. Inside it, accountability interrupts self-deception, and mercy makes change plausible. The way forward is not self-loathing or self-excuse but love, truth, and rhythm: see the spot, feel the healthy sting of guilt, ask for help, and return to the practices that tame the garden. We are beloved and broken, not worthless or sovereign; healing happens where we stop pretending to be judge and return to being patients of the true Physician. Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.  Please leave a comment with your thoughts!

The question seems simple: did Protestants ever agree on the Lord's Supper? The answer, drawn from history and confessions, is messy. The early church spoke with one voice about a true, real presence of Christ in the Eucharist, a conviction shared across geography and centuries. Then the Reformation fractured that consensus. Luther defended real presence with fire, appealing to Christ's words as plain and binding; Calvin insisted on a true spiritual presence without a change of substance; Zwingli argued for a powerful memorial devoid of presence in the elements. These are not minor tweaks; they are different maps of reality, worship, and church. The implications ripple through how we pray, preach, and gather.  Special episode for our brother  @theprotestantgentleman Dillon Baker.Luther's stance, preserved in the Augsburg Confession, reads with startling clarity: the body and blood of Christ are truly present and distributed to those who partake. For him, the promise of Christ anchored the sacrament; God acts, we receive. This wasn't speculative metaphysics; it was pastoral assurance built on Christ's words. Yet even within that stance, Luther rejected philosophical explanations he considered overly rationalistic, choosing instead to guard the mystery. For many today seeking historical Protestant roots, that text offers a bold continuity with the ancient church's devotion, placing emphasis on Christ's promise rather than human mood or memory.Calvin pushed in another direction. The Westminster Confession, reflecting Reformed insight, rejects any change in the substance of bread and wine. Christ is truly received, they say, but not by the mouth; He is given to faith by the Spirit. This attempt to safeguard both biblical language and philosophical coherence introduced a careful distinction: presence without material change. It aimed to avoid what they saw as superstition while retaining sacramental grace. Yet the same document criticizes views it considers contrary to Scripture and even to common sense, sharpening lines against both Roman Catholic teaching and Luther's insistence. The Reformed vision sought transcendence through the Word, Spirit, and faith rather than in the elements themselves.Zwingli's memorial view drew still sharper boundaries: the Supper is a sign and remembrance, a communal pledge of loyalty and gratitude. Here, the focus shifts from divine action in the elements to the church's act of obedience and memory. The table becomes a proclamation of the gospel rather than a locus of Christ's bodily presence. This view resonated with those wary of idolatry and eager to stress the sufficiency of faith. Yet critics asked whether such symbolism thins the mystery and reduces sacrament to lecture, exchanging presence for reminder and gift for gesture.Why the divergence? One claim in the conversation is that sola scriptura, untethered from a living interpretive authority, multiplies interpretations. The Reformers shared a high view of Scripture but not a shared hermeneutic about sacramental language. When “This is my body” meets different commitments about sign, substance, and promise, meanings diverge. The result is denominational lines drawn at the table itself. Confessions not only teach; they exclude. Augsburg rejects contrary teachings. Westminster calls other views repugnant. Such language reflects the stakes: worship sits at the center of identity, and the Supper is worship in its most intimate form.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

"Saint Gregory, the younger brother of Basil the Great, illustrious in speech and a zealot for the Orthodox faith, was born in 331. His brother Basil was encouraged by their elder sister Macrina to prefer the service of God to a secular career (see July 19); Saint Gregory was moved in a similar way by his godly mother Emily, who, when Gregory was still a young man, implored him to attend a service in honour of the holy Forty Martyrs at her retreat at Annesi on the River Iris. Saint Gregory came at his mother's bidding, but being wearied with the journey, and feeling little zeal, he fell asleep during the service. The Forty Martyrs then appeared to him in a dream, threatening him and reproaching him for his slothfulness. After this he repented and became very diligent in the service of God. He became bishop in 372, and because of his Orthodoxy he was exiled in 374 by Valens, who was on one mind with the Arians. After Valens' death in 378 he was recalled to his throne by the Emperor Gratian. He attended the Local Council of Antioch, which sent him to visit the churches of Arabia and Palestine, which had been defiled and ravaged by Arianism. He attended the Second Ecumenical Council, which was assembled in Constantinople in 381. Having lived some sixty years and left behind many remarkable writings, he reposed about the year 395. The acts of the Seventh Ecumenical Council call him "Father of Fathers." (Great Horologion)

He was born to pious parents in Tarsia in Bithynia. At the age of twenty he entered monastic life at the Monastery of Agaures near his home. There he became a model of prayer, ascesis and zeal for holiness — he possessed nothing but the cloak he wore, and did not even have his own cell, choosing instead to sleep on the bare ground. When he slept he would not lie on his back or his left side, but always on his right side. In church, he stood repeating 'Lord, have mercy!' to himself throughout the services. He was ordained to the priesthood, and in time was made abbot of the community. But just at that time, Leo the Armenian became Emperor and revived the iconoclast heresy. The monks of Agaures, who held to the Orthodox Faith, scattered to caves and forests to escape persecution. Eustratius himself was imprisoned for a time, and was only able to re-gather the community and resume its direction when Leo died and Orthodoxy was restored in 842.   As abbot, Eustratius continued to live as the humblest of the brethren, spending the day sharing in their manual labor, and most of the night in prayer and prostrations. He often traveled among the dependencies of his large monastery to offer counsel and encouragement to the brethren. While traveling he would often give his coat or even his horse to anyone in need whom he met on the way. Once he gave the monastery's only ox to a peasant who had lost his own. Once, on a visit to Constantinople, he was given a large sum of money by the Emperor for the monastery; on the way back he distributed all of it to the poor. Once, on the road, he met a man who had despaired because of his sins and was about to hang himself. The Saint took the man's hand and said 'My child, may the weight of your sins lie on me from now on. On the day of Judgment, I will answer for them instead of you. Only throw away this rope and hope in God.'   During his own life, Saint Eustratius performed countless miracles by his prayers: healing the sick, quenching fires, raising the dead. He reposed in peace in Constantinople at the age of ninety-five, having spent seventy-five years in monastic life.

In this episode of the AC Podcast, hosts Troy, Ben, and Steve delve into the complexities of Christian orthodoxy and the importance of unity within the faith. They explore the historical and theological underpinnings of orthodoxy, discuss the challenges of maintaining unity amidst diverse interpretations, and emphasize the core tenets that define Christianity. Join them as they navigate through the nuances of tradition, scripture, and the role of doctrine in shaping a unified Christian identity.

ORIGINAL AIR DATE: AUG 21, 2020Join us for another Fringe Flashback series, this time featuring SPIRITWARS episodes discussing acclaimed Catholic writer, G.K. Chesterton.Host Michael Basham frequently references G.K. Chesterton, the influential Christian apologist and author, portraying him as a "great hero of the faith."Several episodes center on Chesterton's works, including:The Everlasting Man Dimension: Explores dimensions of Chesterton's The Everlasting Man, tying it to themes of discipleship, the gospel and biblical faith.Daniel Had Understanding in All Visions and Dreams: Daniel 1 and G.K. Chesterton Eugenics Ch. 7: Blends a study of Daniel 1 from the Bible with analysis of Chapter 7 from Chesterton's Eugenics and Other Evils, emphasizing visions, dreams, and ethical critiques.SpiritWars with GK Chesterton: How to Read Everlasting Man!: Offers guidance on approaching and interpreting Chesterton's The Everlasting Man from a spiritual perspective.The Unfinished Temple -- Michael Basham // GK Chesterton: Discusses Chesterton's ideas and legacy as a defender of Christian principles.Basham has also guested on other podcasts, such as William Ramsey Investigates, for in-depth talks on Chesterton's The Everlasting Man and Orthodoxy (e.g., episodes from 2019 and 2025).FAITHBUCKS.COM

A major thank you to Journey of Abundance for sponsoring today's stream. In this stream I dive into the intellectual historical differences between East and west Christendom to demonstrate why Orthodoxy is both superior and preserves that which was lost in the West. Make sure to leave a comment and let me know what you think. God Bless

In this interview, I'm joined by Dr. Nathan Jacobs, a philosopher, theologian, and filmmaker, to discuss the core differences between Orthodoxy and Catholicism, tracing the roots of divergences in thinking between the East and West. His channel:  @TheNathanJacobsPodcast His course: https://www.thenathanjacobspodcast.com/the-east-west-seriesHis Substack: https://theologicalletters.com/Want to support the channel? Here's how!Give monthly: https://patreon.com/gospelsimplicity  Make a one-time donation: https://paypal.me/gospelsimplicityBook a meeting: https://calendly.com/gospelsimplicity/meet-with-austinRead my writings: https://austinsuggs.substack.com/Support the show

This video is a clip of a 5 hour private discussion on chapters 1 and 2 of Fr. Seraphim Rose's The Orthodox Survival Course. Join the MENS ONLY Logos Academy and join the next meeting on Wednesday January 7th and the 21st at 7:00pm EST. The Orthodox Survival course by Fr. Seraphim Rose is an intellectual journey demonstrating where the West went wrong and how we arrived in the world we no live in today. Sign up today!

Antizionist Rabbi Yaakov Shapiro exposes Israel's lies, the way Zionism perverts Judaism and endangers Jews. He's then joined by historian Samuel Biagetti to debunk Candace Owens' latest lies and explain the history of Christmas and New Years. For the full discussion, please join us on Patreon at - https://www.patreon.com/posts/patreon-full-147053167 Support The Katie Halper Show and get bonus content at Patreon! https://www.patreon.com/c/thekatiehalpershow Samuel Biagetti holds a doctorate in early American history. He uses his knowledge in his antique dealership, in producing the podcast Historiansplaining, in his writings, and in giving college-level lectures. Yaakov Shapiro is an international speaker, author, and pulpit rabbi for over 30 years, now emeritus. He has attained an enviable place in the arena of anti-Zionist public intellectuals, having constructed a unique oeuvre on the ideology of Zionism and its relationship to Judaism. After graduating high school at age 16, Rabbi Shapiro dedicated himself to full-time study of religion, becoming the protégé of some of the most well-regarded rabbinic scholars in Orthodoxy. Among his areas of research are religious philosophy, analytic theology, Talmud, Halachah, and Biblical exegesis. At age 19 he published his first book, משפטי הבירורים, a collection of original expositions on rabbinic principles of tort adjudication. His other books include חלקת השדה, a commentary on Judaic laws governing land disputes (2000); צדה לדרך, a commentary on Rabbi Moshe Chaim Luzzato's exposition of God as the Necessary Being (2009); and שופריה דיעקב, a compendium of original Biblical exegeses (2017). His most recent work, The Empty Wagon: Zionism's Journey from Identity Crisis to Identity Theft (2018), a 1381-page treatise on the differences between Judaism and Zionism, is the most comprehensive work written on the subject and considered by many to be definitive. Rabbi Shapiro's videos on Zionism have been seen by millions of viewers worldwide and translated into several foreign languages. His 7-minute video on President Trump's recognition of Jerusalem as the capital of Israel has been viewed over 1.8 million times. He has lectured for live audiences of thousands. Rabbi Shapiro is a recipient of the Community Leadership Award from Agudath Israel of America; the Keser Torah Award from Yeshiva Torah Vodaath; Harbotzas Torah award from Yeshiva Bais Yisroel; Parent of the Year Award from Bnos Yisroel; and a post-rabbinical scholarship award from the Memorial Foundation for Jewish Culture. ***Please support The Katie Halper Show *** For bonus content, exclusive interviews, to support independent media & to help make this program possible, please join us on Patreon - https://www.patreon.com/thekatiehalpershow Get your Katie Halper Show Merch here! https://katiehalper.myspreadshop.com/all Follow Katie on Twitter: https://x.com/kthalps Follow Katie on Instagram: https://www.instagram.com/kthalps Follow Katie on TikTok: https://tiktok.com/@kthalps_

Jeremy Jeremiah, Cloud of Witnesses, reacts to and answers the call from: bayliebelieves, Baylie Clarke, (https://www.tiktok.com/@bayliebelieves) viral video.Jeremy quotes directly from 19th Century documents, original source, discourses by Joseph Smith and Brigham Young to demonstrate that the LDS faith is anything but Christian (by any stretch of the imagination).  Joseph Smith and Brigham Young taught that God the Father was once finite, and was once "a man" just like you or me.  The conversation turns on a single hinge: does Latter-day Saint theology align with historic, orthodox Christianity? We explore this by defining terms, citing primary sources, and testing claims against scripture. The starting point is the Trinity, not as a word-game, but as a boundary-setting confession about who God is. Classical Christianity says God is one being in three persons, sharing one divine essence, without confusion of persons. That means the Father is not the Son, the Son is not the Spirit, yet each is fully and eternally God. This guardrail matters because it protects both God's oneness and the real distinction among Father, Son, and Spirit, and it anchors the meaning of the incarnation as God the Son taking on human nature without ceasing to be what he eternally is.From there, the critique of LDS claims comes into focus: the Mormon teaching that God the Father was once a man who progressed to godhood, and that humans may likewise be exalted as gods as taught clearly for years by Joseph Smith and Brigham Young (Mormonism's first two so called prophets). The episode reads from Joseph Smith's King Follett Discourse and Brigham Young's Journal of Discourses to show how these ideas are presented within early LDS leadership. The claim is not a stray footnote; it is a thread that runs through the sources. If God was once finite, then divine eternality and aseity are compromised. Historic Christianity insists that God is uncreated, without beginning, dependent on nothing beyond himself. If deity is an achievement, the word “God” loses its unique, absolute meaning and turns into a rank one can attain.The discussion then tests LDS proof texts. Stephen's vision in Acts 7 is cited and corrected: Stephen sees the glory of God and Jesus standing at the right hand of God, which fits the Christian confession that no one has seen the Father in his essence, yet the Son reveals the Father. The host clarifies essence and person using simple analogies: two humans share humanity yet remain distinct persons; similarly, the divine persons share one divine essence while remaining truly distinct. This is not modalism and not three gods; it is the mystery of one God in three persons, confessed in the creeds and rooted in scripture.A second axis is the incarnation. Jesus did not “become God”; he became man. The eternal Son took on flesh through Mary, remaining what he was while assuming what he was not. If one imports the idea that the Father once gained godhood, the logic pressures the incarnation into a story of divine ascent rather than divine condescension. Historic Christianity resists this inversion: salvation is not climbing into deity by degrees, but being united to Christ by grace, participating in God's life without becoming gods by nature. The difference between deification in classical theology and exaltation in LDS teaching is not semantic; it concerns whether God is eternally God and whether creaturely nature can ever cross the Creator–creature line.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

In its services, the Church calls St Basil a "bee of the Church of Christ": bringing the honey of divinely-inspired wisdom to the faithful, stinging the uprisings of heresy. He was born in Cappadocia to a wealthy and prominent family. Their worldly wealth, however, is as nothing compared to the wealth of Saints that they have given to the Church: his parents St Basil the Elder and St Emmelia; his sister St Macrina (July 19), the spiritual head of the family; and his brothers St Gregory of Nyssa (January 10), and St Peter, future bishop of Sebaste (January 9).   Inspired and tutored by his father, a renowned professor of rhetoric, the brilliant Basil set out to master the secular learning and arts of his day, traveling to Athens, where he studied alongside his life-long friend St Gregory of Nazianzus. When he returned from his studies in 356, he found that his mother and his sister Macrina had turned the family home into a convent, and that his brothers had also taken up the monastic life nearby. Puffed up by his secular accomplishments, he at first resisted his sister's pleas to take up a life devoted to God, but at last, through her prayers and admonition, entered upon the ascetical life.   After traveling among the monks of Egypt, Palestine and Syria, he settled in Cappadocia as a hermit, living in utter poverty and writing his ascetical homilies. A monastic community steadily gathered around him, and for its good order St Basil wrote his Rule, which is regarded as the charter of monasticism. (St Benedict in the West was familiar with this Rule, and his own is modeled on it.)   In about 370 he was consecrated Bishop of Caesarea in Cappadocia. Even as bishop, he continued to live without any possessions save a worn garment to cover himself. At this time the Arian heresy was rending the Church, and it became St Basil's lot to defend Orthodoxy in Sermons and writings, a task which he fulfilled with such erudition and wisdom that he is called "Basil the Great." He reposed in peace in 379, at the age of forty-nine.

A short viral video can carry a heavy lesson. In this conversation, we react to a clip of a man cheerfully taking a dab before heading into worship, then trace why that mindset feels so normal in a culture where access, approval, and algorithmic affirmation are everywhere. Josiah, now over three years sober, speaks from the inside: how weed became a crutch, how he convinced himself it was harmless, and how a vague, individualized faith left him without friction. The quiet part is said out loud—when church becomes a crowd and “check the box” routine, almost anything can be baptized as personal freedom.The episode digs into prelest, the ancient word for spiritual delusion. It names the subtle fog where we crown our impulses as insight and confuse a buzz for peace. We explore why “Scripture doesn't name marijuana” becomes a convenient shield, and how eisegesis—reading our desire into the text—lets us weaponize “God made plants” to dodge sober judgment. The question is not botany; it is the state of the heart and mind we bring to Christ. If worship asks for a clear conscience and a sober mind, does a self-induced altered state fit anywhere near the chalice?From there we contrast scaffolds. In many megachurch settings, low demands and soft edges feel welcoming, but they also make it easy to hide. Orthodoxy introduces a different rhythm: confession to a spiritual father, fasting as preparation, public gestures of mutual forgiveness, and weekly self-examination before communion. These practices do not exist to shame but to heal. They put light on the interior life and make denial harder. Accountability is not surveillance; it is a structure that makes repentance normal and restoration possible.Josiah shares the psychology of relapse math: one glass of wine can become the excuse that justifies the next hit. He draws a clear boundary for himself without projecting it onto everyone else, naming how different bodies and histories require different guardrails. Yet he also calls out the difference between a Saturday night overstep and an intentional plan to walk into worship high. The former still needs repentance, but the latter tries to redefine sobriety as spirituality. That is not mercy; it is confusion dressed as freedom.We widen the lens to a medicated society where dispensaries sit on corners and pharmacies inside grocery stores. No one stands outside temptation. The point is not to rank sins but to seek healing that touches both soul and body. Here Orthodoxy's insistence that grace is tangible matters: communion, chrismation, and the ascetic life do not offer a magic switch, but they do offer medicine that works on the person as a whole. Healing is a long obedience, not a dopamine hack; it is the slow renewal of desire under the care of the Church.Where does this leave the listener wrestling with weed, shame, or mixed messages? Begin with honesty. Ask for help. Let a trusted pastor or spiritual father test your self-story, because we are all the worst judges of our own case. Practice small acts of preparation—prayer, fasting, confession—that make communion more than a line you join. If you need stricter boundaries, take them without apology. Joy grows in clarity. Sobriety is not a downgrade from experience; it is the condition for seeing God and loving your neighbor without a haze.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

In this episode, Buck sits down with Fr. Emmanuel Lemelson to discuss a recent event widely framed as a historic step toward Christian unity, and why, from an Orthodox perspective, it feels anything but unifying. Drawing from firsthand experience and deep ecclesial memory, the conversation explores why language of "unity" often masks unresolved (and unresolvable) theological differences between Rome and Orthodoxy. Together, they speak candidly about papal authority, conciliarity, modern ecumenism, and why converts are often the first to feel the spiritual consequences of institutional ambiguity. This is not a polemic but a sober conversation about truth, faithfulness, and what Orthodoxy cannot surrender without ceasing to be itself. For more from Fr Emmanuel, check these links: YouTube channel: https://www.youtube.com/@Lemelson  Substack: https://lemelson.substack.com  Connect with @Lemelson on social media: https://facebook.com/lemelson  https://twitter.com/Lemelson  https://instagram.com/lemelson  https://tiktok.com/@fr_emmanuel_lemelson  https://www.linkedin.com/in/emmanuellemelson Sponsors: Fox n Sons Coffee: https://www.foxnsons.com  Code: BUCK15 Perfect Spiral Capital: https://PerfectSpiralCapital.com/counterflow Podsworth App: https://podsworth.com  Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA  Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE Donate to the show here: https://www.patreon.com/counterflow  Visit my website: https://www.counterflowpodcast.com  Audio Production by Podsworth Media: https://www.podsworth.com  Leave us a review and rating on Apple Podcasts! Thanks!

In this stream I am joined by Dr. Christopher Lockwood, author of "Types and Symbols in the Bible, to discuss hidden symbolism from an Orthodox Christian perspective. Make sure to leave a comment and let me know what you think. God Bless Buy the Book Here! https://sebastianpress.org/types-and-symbols-in-the-bible/ Follow Dr. Lockwood's Work: https://auth.academia.edu/ChristopherLockwood

In this special mailbag edition of Orthodoxy Live, Fr. Evan is joined by guest co-host Alexis Pappas to answer your questions on the appropriateness of private prayer in communal prayer spaces, if one's job can be salvific, how to prepare oneself when receiving frequent communion, why the icons of the Theotokos depict her as older than her actual age at the time of the Nativity, the differences between ancestral and original sin, how to emotionally navigate a family conversion to Orthodoxy without a spouse participating, and more!

Kirk Cameron recently spoke out regarding his belief in annihilationism, that those who perish in hell will actually cease to exist. This has garnered a lot of debate, but what is right?In today's episode, Pastor Derek and Pastor Jackie talk about the history of annihilationnism, how the Bible speaks of eternal life and eternal torment and whether or not there is room Scripturally to believe that hell will cease to exist and be annihilated at some point in time to end the suffering of those there. This may not be a topic you have studied much, so we hope this episode can be helpful and informative for you!The 17:17 podcast is a ministry of Roseville Baptist Church (MN) that seeks to tackle cultural issues and societal questions from a biblical worldview so that listeners discover what the Bible has to say about the key issues they face on a daily basis. The 17:17 podcast seeks to teach the truth of God's Word in a way that is glorifying to God and easy to understand with the hope of furthering God's kingdom in Spirit and in Truth. Scriptures: Psa 37:10; Matt. 3:12; Matt. 10:28; Rom. 6:23; 2 Thess. 1:8-10; Rev. 20:13-15; Rev. 21:8; Mark 9:43-48; Matt. 23:33; Matt. 25:41, 46; 1 John 4:18; Matt. 8:12; Matt. 13:47-50; Matt. 25:30; Luke 12:47-48; Rev. 20:10; 2 Pet. 2:4-9; Dan. 12:2; Jude 6-13; Rev. 14:9-12; Luke 12:5.If you'd like access to our show notes, please visit www.rosevillebaptist.com/1717podcast to see them in Google Drive!Please listen, subscribe, rate, and review the podcast so that we can reach to larger audiences and share the truth of God's Word with them!Write in your own questions to be answered on the show at 1717pod@gmail.com.  God bless!

Homily for the Sunday after Nativity The Child Christ in the World—and in Our Hearts Gospel: St. Matthew 2:13–23 [Retelling the Lesson] God humbles Himself to save mankind. He leaves His rightful inheritance as God and becomes man, born as a child in Bethlehem. And how does the world receive Him? Is He born in a temple? In a palace? Places that might seem fitting for the Ruler of the Ages?  No—He is laid in a manger, in a stable. And even that is not the worst of it. When the leaders of the day learn of His birth, do they submit to Him? Do they nurture and protect Him so that He may grow into manhood as prophet, priest, and king? No. In today's Gospel we hear that the Holy Family must flee into Egypt to escape assassination. Christ the Logos, the awaited Messiah, the answer to all the worlds ills, enters the world, and the world tries to kill Him. The slaughter of the innocents becomes the terrible offering laid on the altar of human evil and hard-heartedness. [This Story is OUR Story] This is a shameful story, and it is told to us each year at this time as a warning. It is tempting to imagine ourselves as the angels, the wise men, or the shepherds. But Scripture is far more useful when we recognize that we are often the ones who belittle Christ, who persecute Him, and who push Him to the margins. Just as Christ humbled Himself to enter the world as a child in Bethlehem in order to transform it, so He humbles Himself now to enter the temple of our hearts in order to transform us. And the parallel continues: what kind of place does He find this time? Is our heart a dwelling fit for the Ruler of the Ages—or is it more like a forgotten corner of our lives, our own version of the manger? And once we realize that it really is Christ who dwells within us, how do we respond? Do we give Him the due He deserves and reorder our lives around Him, or do we quietly push Him aside—to the periphery of our thoughts, our plans, and our priorities? [Gnostic America] Many scholars have noted that the dominant religion in America has never truly been Christianity, but a kind of modern Gnosticism. Gnosticism teaches that the divine already dwells within us, that we are already enlightened, already whole. This belief permeates our culture and is magnified by consumerism and – dare I say it - Orthodox triumphalism.  When clothed in Christian language, this belief sounds familiar—and dangerous. Whether consciously or subconsciously, when we hear that Christ dwells in our hearts, we are tempted to hear confirmation we already knew: that not only are we basically good people, and not only are we right pretty much all the time, we are already divine. But this is not true. God is God, and we are not. Yes, His desire is to transform us—that is the meaning of the Nativity—but when we claim divinity for ourselves, we do exactly what Herod did: we place ourselves on the throne and push Christ to the margins. Why did Herod seek to kill the Christ Child? Out of self-preservation. Christ was a threat. And if we are not careful, we will do the same. Our pride constructs a false reality in which we are the good ones—the good gods, if you will—and God merely works through us. This is spiritual delusion. It is prelest. We convince ourselves that we have built a glorious temple for God in our hearts from which He rules in glorious benevolence, when in fact we are still really only worshiping ourselves, no matter what words we use. [A Restatement] Let me come at this a different way.  Christ truly has been born within us. He lives at the center of our souls. But our souls are clouded by thoughts and passions, and so we often fail to notice Him. If we do not struggle against our fallen nature, we will nurture our pride or our fallen conscience and call it "God." But the god of pride cannot save—it can only deceive and our conscience is rarely more than our feelings. So how do we tell the difference? How do we know whether Christ reigns within us, or whether it is our ego? The answer is not abstract; it is clear from scripture. Christ did not live for Himself. Every action of His life was offered in sacrificial service to others—especially to those who did not understand Him or appreciate Him. He did not act out of fear of punishment or hope of reward. He acted out of love. He was Love. If our lives are truly marked by this kind of self-giving love, then Christ is indeed growing within us. But we must beware: pride is a master illusionist. Encouraged by the enemies of the air, the master marketers and manipulators, it will always try to convince us that we are more generous, more loving, more sacrificial than we really are. Here is a practical test for us:  Are we willing to leave our comfort zones, deny ourselves, and take up the cross?  Are we willing to give without expecting anything in return?  Are we willing to love even those who cannot repay us? What are we willing to give up so that some may be saved? Let's be even more concrete.  What is our attitude toward sacrificial giving? Toward tithing? Towards almsgiving?  How much time are we willing to give each day to prayer for those who suffer?  For those who hate us and those who wrong us?  How much effort do we invest in healing broken relationships in our families, our parish, and our community? When was the last time we tempered our self-righteousness with humility and admitted we were wrong and asked forgiveness of someone we perceived as less than ourselves? When challenged to real self-sacrifice, most of us will rebel – even pre-cognitively – and our big brains will begin to justify ignoring the need and "crossing to the other side of the road" as did the priest and the Levite in the parable of the Good Samaritan. But Christ never made excuses to avoid doing what was right. He rolled up His sleeves and did what needed to be done without counting the cost.  His sacrificial service was a natural expression of His love.   Can we say the same?  If not, then let's change our story so that we can. Orthodoxy is about more than words and being right.  God didn't consider Himself to be so right that he wasn't willing to come and suffer with and for us.  Orthodoxy is just a bunch of prideful words for us until we are willing to do the same. Christ is born! He has made His home in the manger of our souls. What happens next is us to us.

A quiet shift begins when a lifelong member of the Churches of Christ realizes that his faith life, rich in study and careful exegesis, struggles to move from mind to heart. Brandon Marlow's story traces the Restoration Movement's ideals—erase denominational lines, do Bible things in Bible ways, and speak where Scripture speaks. Those guiding slogans shaped a culture suspicious of creeds, titles, instruments, and anything not “authorized.” The result formed disciplined habits, robust Bible study, and close-knit congregations. Yet the same strengths could narrow imagination and flatten mystery. A low view of the Holy Spirit's personal activity and an intellectual approach to faith left little language for awe, beauty, or sacrament. Brandon describes how good intentions produced a protective fence, but often fenced out wonder.His turning came when he stepped into preaching during a pastoral vacancy. Wanting holiness to match responsibility, he searched for time-tested disciplines: daily prayers, fasting rhythms, and a pattern of worship that stretches the soul. He found them in Orthodoxy. Prayer books spoke soberly about judgment and mercy, teaching him to remember ultimate things every day. Memorizing whole psalms, not just proof texts, reoriented his inner life. Icons startled him. Venerating the Ascension icon, his heart rose in praise, not just his mind in assent. He realized devotion is learned by doing—beauty tutors love, and ritual teaches reverence. Where logic said “believe,” the Church taught him to behold, adore, and belong.Scripture did not shrink; it deepened. Listening to Orthodox homilies, he felt less “interpretation” and more unveiling. Texts clicked into place as part of a living Tradition, the same bloodstream that nourished the Fathers he had once mined for citations. C.S. Lewis had cracked the door years earlier, proving that Christian wisdom could move the affections without verse labels in every line. Meeting the Fathers as pastors—Ignatius, Polycarp, and more—showed him a church that loved, bled, and prayed as one body. Their worlds made sense of bones cherished as gold, not as superstition, but as love made tangible in the saints who fed, blessed, and shepherded their flock.The Eucharist became the center of gravity. In his upbringing, communion was precious yet rushed, migrating from homemade bread to sealed cups as the table drifted to the side. Reverence thinned as routine took hold. In Orthodoxy, he discovered preparation before, prayer during, and gratitude after. The chalice, spoon, and altar were holy because the Lord gives himself there—Body and Blood, Presence not symbol. Approaching the chalice for the first time felt like approaching fire. He stepped forward in obedience and love, realizing this is why Christ died: communion. From there, everything else reframed—ascetic practices, feasts and fasts, the calendar that walks believers through the life of Christ, and the solidarity of Holy Week that exhausts, burns, and resurrects a community together.From “people of the book” to people of the Book and the Table, he discovered that truth is not only argued; it is adored, sung, tasted, and shared. The heart learns by worship as much as the mind learns by words, and both find their home when Scripture meets Sacrament in the life of the Church.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses Radio: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses Radio on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

In this episode, we're joined by Christina Taylor, founder of Orthodox Family Life, for a wide-ranging and honest conversation about marriage, parenting, education, and faithfulness in a desensitized modern world. Christina shares her personal journey into Orthodoxy, how her understanding of family life has deepened over time, and the unique pressures Orthodox parents face today—especially converts raising children without the support of extended Orthodox communities. We explore the tension between overprotective parenting and permissiveness, the roles of men and women within marriage, the lingering effects of feminism inside and outside the Church, and the challenges of raising children faithfully amid cultural chaos. This episode is especially for parents (and future parents) asking not just what to teach their children but who they are becoming. For more from Christina, go here : https://www.youtube.com/@UCyVEOCzGT9E-wE86PPJ01tA Sponsor: Podsworth App: https://podsworth.com  Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA  Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE For the official CounterFlow T-shirt, send $30 via PayPal to buck@counterflowpodcast.com with your size and shipping address, or order online: https://www.counterflowpodcast.com/store  Donate to the show here: https://www.patreon.com/counterflow  Visit my website: https://www.counterflowpodcast.com  Audio Production by Podsworth Media: https://www.podsworth.com  Leave us a review and rating on Apple Podcasts! Thanks!

Conversion stories often get reduced to neat headlines, but the road from New Age spirituality to historic Christianity is usually messy, humbling, and deeply human. In this conversation, Michaela Nikolaenko  @MichaelaNikolaenko   lays out a candid record of life inside tarot, yoga, psychedelics, and an adulterous relationship that spiraled into a series of demonic encounters. The scenes are visceral—faces morphing, oppressive presences, and a stark battle of wills that ended with a shaky, embarrassed prayer to Jesus. That plea wasn't tidy, but it was decisive. What followed was a slow reconstruction: throwing out occult tools, breaking off a relationship that was corroding the soul, and letting Scripture set guardrails when fear of the dark felt nearer than hope. This is where the healing began: not with spectacle, but with obedience.Her path to a church wasn't linear. She tried a Catholic parish for holy water, sat with Mormon elders chasing answers about a “great mother,” and explored non-Christian traditions to avoid surrendering her favorite sins. None of it resolved the dread. A Protestant friend finally said, “Just come to church.” There she saw families, order, and women who would look her in the eyes and say the hard thing kindly: God isn't sending you someone else's spouse. Confession began informally in living rooms before it matured into sacrament. The Bible became less a slogan and more a survival guide. If she walked its way, the demonic stopped walking through her door.Yet she still needed peace about Jesus himself. It arrived as a dream: a suffocating abyss like hell, then a burst of light warming her body, air in the lungs, the face of Christ breaking through. That experience wasn't a lifestyle brand; it was rescue. Enter Orthodoxy, where the lives of the saints—Mary of Egypt, Moses the Black, Anthony the Great—normalized spiritual warfare and recovery. Reverence replaced adrenaline. The liturgy felt like work, sometimes literally painful, but that was the point. Worship isn't entertainment; it is labor of love that shapes desire. Emotional highs faded; steadiness grew. The church calendar, fasts, and feasts became a map for ordinary holiness.Practically, Michaela is now building resources for seekers leaving occult practices: short guides on tarot, moon rituals, psychedelics, and their spiritual costs through an Orthodox lens. The tone isn't sneering. She respects the honest desire that drove her to search in the wrong places and insists that God used even that confusion to guide her home. She urges listeners to read the Apostolic Fathers—Ignatius, Polycarp, the Didache—and to use accessible summaries when primary texts feel dense. The goal isn't trivia; it's rootedness. Along the way, we pressed into real-life questions: navigating reverence without chasing constant “feels,” and simple dating wisdom for Orthodox men—groom, work, pursue, and be brave. The final word is simple and ancient: come and see. Online content can spark curiosity, but only a parish can teach you to breathe again.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses Radio: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses Radio on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

Fr. Evan answers your questions on his sermon for this week, advice for parents with children who are hesitant to convert to Orthodoxy, why the clergy sometimes have conflicting interpretations of the canons concerning the reception of converts, how icon veneration works from a practical perspective, the method of reception used in the case of Fr. Seraphim Rose, how biblical inerrancy works in the Orthodox Church, and more in this week's episode of Orthodoxy Live!

For part 7 of 12 on “What is the Nicene Creed?” we unpack these lines:For our sake he was crucified under Pontius Pilate;        he suffered death and was buriedOn the third day he rose again            in accordance with the Scriptures;One of the wild things about the Creed is we go right from Jesus' birth, via Mary, to his death, at the hands of Pontius Pilate. And yet, even wilder still, is that our God in Christ suffered death. The crucifixion – a death used by the Roman Empire to terrify and suppress enslaved people who rebelled – and the resurrection – are at the epicenter of Christian faith. What does it mean that Jesus died this way? What does it mean that on the third day, he rose? We are delighted and amazed to welcome to the podcast the inimitable Rev. Dr. Canon Kelly Brown Douglas, whose enormous work as priest, preacher, teacher, and writer, has long explored these questions.More about our guest: The Rev. Canon Kelly Brown Douglas is the Canon Theologian at the Cathedral and Visiting Professor of Theology at Harvard Divinity School for the 2024-25 and 2025-26 academic years.  In 2017, she was named Dean of Episcopal Divinity School at Union Theological Seminary in New York City, and in 2019, she was appointed to the Bill and Judith Moyers Chair in Theology at Union. Kelly is considered a leader in the field of womanist theology, racial reconciliation, social justice, and sexuality and the Black church.From 2017 to 2023, she was Dean of the Episcopal Divinity School at Union Theological Seminary and Professor of Theology. She was named the Bill and Judith Moyers Chair in Theology at Union in November 2019 where she is now Dean emeritus. She served as Interim President of Episcopal Divinity School from 2023-24. During the 2023 fall term, she served as Honorary Professor of Global Theology at Emmanuel Theological College in Liverpool, England.Ordained as an Episcopal priest in 1983, Douglas currently serves as the Canon Theologian at the Washington National Cathedral and Anglican Communion Canon at Newcastle Cathedral in Newcastle, England.Prior to Episcopal Divinity School at Union Theological Seminary, she served as Professor of Religion at Goucher College where she held the Susan D. Morgan Professorship of Religion and is now Professor Emeritus. Before Goucher, she was Associate Professor of Theology at Howard University School of Divinity (1987-2001) and Assistant Professor of Religion at Edward Waters College (1986-87). Douglas holds a master's degree in theology and a PhD in systematic theology from Union.Douglas is the author of many articles and several books including the 2023 Grawemeyer Award winning book, Resurrection Hope: A Future Where Black Lives Matter. Her academic work has focused on womanist theology, racial justice issues as well as sexuality and the Black church. Her current research interest involves expanding the moral imaginary in fostering a more just future.Douglas proudly serves on the New York City Homeless Coalition Board and the Public Religion and Research Institute Board.+++Like what you hear? We are an entirely crowd-sourced, you-funded project. SUPPORT US ON PATREON: https://www.patreon.com/AndAlsoWithYouPodcastThere's all kinds of perks including un-aired live episodes, Zoom retreats, and mailbag episodes for our Patreons!+++Our Website: https://andalsowithyoupod.comOur Instagram: https://www.instagram.com/andalsowithyoupodcast/++++MERCH: https://www.bonfire.com/store/and-also-with-you-the-podcast/++++More about Father Lizzie:BOOK: https://www.penguinrandomhouse.com/books/762683/god-didnt-make-us-to-hate-us-by-rev-lizzie-mcmanus-dail/RevLizzie.comhttps://www.instagram.com/rev.lizzie/https://www.tiktok.com/@rev.lizzieJubilee Episcopal Church in Austin, TX - JubileeATX.org ++++More about Mother Laura:https://www.instagram.com/laura.peaches/https://www.tiktok.com/@mother_peachesSt. Paul's Episcopal Church in Pittsburgh, PA++++Theme music:"On Our Own Again" by Blue Dot Sessions (www.sessions.blue).New episodes drop Mondays at 7am EST/6am CST! 

We were down a man this time. Our Anglican co-host, Miles Smith, was on the road which left  Korey Maas (Lutheran) and D. G. Hart (Presbyterian) trying to maintain pudcasting standards.  We had help from our colleague in the English Department, Jason Peters, who grew up Christian Reformed and switched to Eastern Orthodoxy.  We talked about the various strands of Orthodoxy in America, what the appeal may be to young men, and why confessional Protestants realign with the Orthodox Church. For perspective on the current appeal of Orthodoxy, see this piece from the New York Times.  The movement of some Lutherans into Orthodoxy about twenty-five years ago was related to the so-called Finnish interpretation of Luther.    As always, we depend heavily on the production abilities of the great Southern Presbyterian, @presbycast. 

The Apostle Paul said that we have many adversaries. The true gospel of our Lord Jesus Christ is under attack continually by overt adversaries and subtle adversaries. In this episode I expose the subtle heresies of the Eastern Orthodox Church. There is a worrying rise in people "Converting" to eastern Orthodoxy, particularly amongst Young men from Generation Z. Links⁠⁠⁠⁠⁠⁠email:beyondtheparadigm@yahoo.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠instagram.com/paradigm1979⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠twitter.com/paradigm_79⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠(1) Facebook⁠⁠⁠⁠⁠⁠⁠Support The Show⁠⁠⁠⁠⁠⁠patreon.com/BeyondTheParadigm⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠buymeacoffee.com/beyondthep5⁠⁠⁠⁠⁠

From Megachurch Disillusionment To Hope.Josiah the inquirer sits down with Cloud of Witnesses, Mario Andrew and Jeremy Jeremiah.A skull on a thumbnail, bells in the background, and a monk's voice quoting Saint Isaac changed everything. Josiah didn't set out to find ancient Christianity; he just needed something more honest than a forced smile and a quick fix. What he discovered was not an edgy aesthetic for its own sake, but a fearless way of naming reality: remember death, confront the passions, and be made new in Christ.We trace the unlikely path from hardcore shows to holy tradition, exploring why Orthodoxy can feel “metal” without the nihilism. The conversation dives into Saint Paul's call to be a living sacrifice, Saint Isaac's searing inventory of the passions, and the strange relief that comes from a church that looks you in the eye and tells you the truth. Icons and martyrdom aren't there to shock; they give shape to hope, showing lives that died to the world so that love could live. Along the way we talk Kat Von D, Holy Name, and the kind of inclusivity that rescues, not indulges—come as you are, but don't expect to stay there.• first contact with Orthodoxy through a stark video• megachurch cynicism versus honest talk about death• Saint Isaac the Syrian on the passions• Scripture's call to die to self• icons, skulls, and martyrdom as truthful symbols• baptizing subculture without baptizing sin• real inclusivity as rescue and transformation• providential friendships and cigar night community• practical next steps toward catechesis• lighthearted barber stories to closeWhat ultimately makes the search real is community: providential friendships, a cigar night, and a Clouded Witnesses feature that turned curiosity into courage. We share practical insights on taking first steps toward Orthodoxy, why asceticism answers modern anxiety, and how subculture can be baptized without baptizing sin. And yes, we close with a few unforgettable barber tales, because joy and humility are part of the medicine.If you're hungry for a faith that can hold sorrow and still make it sing, press play, share this with a friend, and tell us the moment that hit you hardest. Subscribe for more journeys, leave a review to help others find the show, and drop your questions—we're listening.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses Radio: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses Radio on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

In this episode, I speak with Fr. Deacon Ananias about Orthodox epistemology and the claim that true knowledge is not grounded in autonomous reason but in God's self-revelation. Contrasting Athens and Jerusalem, this conversation explores why Orthodoxy understands truth not as an idea, but as a Person: Jesus Christ. We discuss revelation as theophany, the limits of philosophy, the apophatic tradition, and how knowledge in the Church is personal, communal, and transformative, not merely intellectual. Topics include: - East vs. West on knowledge and reason - Revelation as encounter, not information - Apophatic knowing and humility - Philosophy: rejected, redeemed, or baptized? - Why truth is known in communion For more from Fr Deacon Ananias, go here: https://www.patristicfaith.com  ...and here: https://www.youtube.com/@esorem Sponsors: Fox n Sons Coffee: https://www.foxnsons.com  Code: BUCK15 Perfect Spiral Capital: https://PerfectSpiralCapital.com/counterflow Podsworth App: https://podsworth.com  Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA  Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE Donate to the show here: https://www.patreon.com/counterflow  Visit my website: https://www.counterflowpodcast.com  Audio Production by Podsworth Media: https://www.podsworth.com  Leave us a review and rating on Apple Podcasts! Thanks!

Is Catholicism really growing? Across TikTok, YouTube, and X, Catholic and Orthodox content seems to be exploding — but is this a true religious shift or just a digital trend? In this video, Christian Barrett explores why Catholic conversations are increasing, whether Catholicism is actually growing statistically, and what all of this means for Protestant churches today.In Part 1, he analyzes the rise of Catholic and Orthodox voices online, the renewed interest in tradition, liturgy, and authority, and what's driving the digital “Catholic moment.”In Part 2, he examines what's actually growing in Christianity and why Protestantism — especially evangelical and non-denominational churches — continues to shape most conversions worldwide. We also discuss what Protestants must recover: depth, discipleship, theology, formation, and historic rootedness.Support Emet Ministries, so we can continue to provide content and resources to help disciples become disciplers: https://veritas-ministry-415223.churchcenter.com/givingMy reading list:⁠ https://www.goodreads.com/user/show/74696644-christian-barrettChapters:00:00 – Is Catholicism Really Growing?00:22 – Why Catholic Content Is Exploding Online04:18 – Are Catholicism and Orthodoxy Actually Growing in Real Numbers?12:03 – What's Really Growing in Christianity Today?15:40 – What the Rise in Christian Interest Means for Protestants17:XX – The Protestant Opportunity: Depth, Discipleship, and FormationCatholicism growth, Catholic revival, Protestant church decline, Orthodoxy trends, is Catholicism growing, why Catholicism is growing, Catholic TikTok, Protestant vs Catholic, Christian trends 2025, Christian conversions data, theology, church history, Emet Ministries#catholic #protestant

HOW TO HAVE ETERNAL LIFE : https://www.youtube.com/watch?v=vX6NdGnm_vA00:00 - Intro01:00 - Introductory remarks11:00 - I struggle with the fear of death.18:00 - Sign Gifts ceased?23:00 - Is Israel in the right?27:00 - Can people who miss the rapture get saved in the tribulation?32:00 - What is the point of John 5:14?41:00 - Using wisdom, discernment and prayer45:00 - Are there certain sins Jesus did not pay for?47:00 - Is Peter the first Pope?58:00 - Orthodoxy? Cliffe Knechtle and Bryce Crawford?01:03:00 - Eternal Security in the Old Testament?01:11:00 - How do I defend the authority of the Bible?01:16:00 - 1 Cor. 16:22?01:21:00 - Free will and Calvinism?01:26:00 - OutroSUBSCRIBE https://www.youtube.com/c/biblelineLIKE https://www.facebook.com/biblelineminCOMMENT ask us a question!SHARE with all your friends and familyHave a Bible question? The questions@biblelineministries.org email address is not longer in use, but you can:- Explore Pastor Jesse's full teaching library: https://www.youtube.com/@BibleLine/playlists- Watch a clear gospel presentation: https://www.youtube.com/watch?v=vX6NdGnm_vA- Ask your question live on air during our YouTube call-in show:https://www.youtube.com/playlist?list=PLElaVGv3oAZ6Y9q4uV9TOX5PMEYimFXqgSupport Bibleline - https://www.calvaryoftampa.org/donate/Bibleline is a ministry of Calvary Community Church in Tampa, Florida and is hosted by Pastor Jesse Martinez.LIKE THIS? CHECK THESE GUYS OUT:@Northlandchurchstc@YankeeArnoldMinistries@focusevangelisticministriesinc@TheKeesBoerMinistryChannel@FishersWithFaithMinistries@QuentinRoad@NorthsideChurchAthens@C4CApologetics@OnoDiamante#bibleline #salvation #live #show #callin #qna #real

Join the MENS ONLY Logos Academy as we read through one of the more important Orthodox works for the people of our current time starting on Wednesday December 17th at 7:00pm EST. The Orthodox Survival course by Fr. Seraphim Rose is an intellectual journey demonstrating where the West went wrong and how we arrived in the world we no live in today. Sign up today! https://www.skool.com/logosacademy Thumbnail and Clips: iPak Arts: https://linktr.ee/ipak_arts

For part 6 of 12 on “What is the Nicene Creed?” we unpack these lines:by the power of the Holy Spirit        he became incarnate from the Virgin Mary,        and was made manThe Virgin Mary is a powerful force in Christian imagination – meaning, whether you venerate her or are suspicious of folks “praying to” her, whether you grew up celebrating the many apparitions of Mary or vaguely only heard her referred to around Christmas, her role in Jesus' life and our lives communicates what we believe about motherhood, virginity, women, and Jesus' incarnation. So why is she included in the Creed? What about her presence, consent to bear the Christ child, and reproductive status made her significant enough to be the only human being referenced besides Pontius Pilate? Join Mary devotee (Rev. Lizzie), Mary skeptic (Rev. Laura), and our guest, Mariology expert (Rev. Dr. Amey Victoria Adkins-Jones) as we unpack these questions and more. More about our guest: Amey Victoria Adkins-Jones is Assistant Professor of Theology and Africana studies at the Candler School of Theology of Emory University, in Atlanta, Georgia. Adkins-Jones came to Candler from Boston College, where she served as Assistant Professor of Theology and African and African Diaspora Studies. A theologian and scholar of Black religion, she specializes in Mariology, Black feminist and womanist thought, and theological anthropology. A graduate of the University of Virginia and Duke Divinity School, she received her Ph.D. in Religion from Duke University in 2016 with a Certificate in Feminist Theory. She was the first Black woman to graduate from the doctoral program in Christian theology and ethics.Her first monograph, Immaculate Misconceptions: A Black Mariology (Oxford University Press, June 2025), argues that "Mary is Black," and is a Black feminist theological account of the icon of the Black Madonna and the rise of the global sex trade. She is at work on a second book project, See No Evil, which explores how visual technologies and artificial intelligence impact public perception of violence and Black death, developing a theological framework for Black protest.. Outside of academia, Rev. Dr. Adkins-Jones is an ordained Baptist minister who frequently preaches and teaches around the country, and brings pastoral sensibility to her work centering social justice. She is a practicing birth worker (doula), a trained iconographer, and has a career background in UX Copywriting and Design. She joyfully shares life and builds community with her beloved spouse and four children in Atlanta, Georgia.Instagram: @tomuchavail, @blackfuturesarchiveWeb: adkinsjones.com+++Like what you hear? We are an entirely crowd-sourced, you-funded project. SUPPORT US ON PATREON: https://www.patreon.com/AndAlsoWithYouPodcastThere's all kinds of perks including un-aired live episodes, Zoom retreats, and mailbag episodes for our Patreons!+++Our Website: https://andalsowithyoupod.comOur Instagram: https://www.instagram.com/andalsowithyoupodcast/++++MERCH: https://www.bonfire.com/store/and-also-with-you-the-podcast/++++More about Father Lizzie:BOOK: https://www.penguinrandomhouse.com/books/762683/god-didnt-make-us-to-hate-us-by-rev-lizzie-mcmanus-dail/RevLizzie.comhttps://www.instagram.com/rev.lizzie/https://www.tiktok.com/@rev.lizzieJubilee Episcopal Church in Austin, TX - JubileeATX.org ++++More about Mother Laura:https://www.instagram.com/laura.peaches/https://www.tiktok.com/@mother_peachesSt. Paul's Episcopal Church in Pittsburgh, PA++++Theme music:"On Our Own Again" by Blue Dot Sessions (www.sessions.blue).New episodes drop Mondays at 7am EST/6am CST! 

Fr. Evan answers your questions about how godparent/sponsor relationships work post-chrismation, developing an authentic belief in God's love, how one can ethically maintain a role as a Christian educator as a protestant discerning Orthodoxy, the Orthodox Church's position on the "8th Ecumenical Council," and more on this week's episode of Orthodoxy Live!

We return to Constantinople to see what's been happening there as the seventh century progresses. First stop: the philosophical/theological synthesis of Maximus the Confessor, whose highly-apophatic synthesis of Late Platonist metaphysics and ascetic practices marks a milestone in the development of Christian `mysticism'.

This illustrious light of Orthodoxy in the Western Church was born in Gaul in 349, but his widowed mother took the family to Rome while he was still a small child. Brilliant and well-educated, he was made a provincial Governor in 375 and took up residence in Milan. In those days, the Arian heresy was still dividing the Church, despite its repudiation at the Council of Nicaea in 325. When the time came to elect a new Bishop in Milan, the Orthodox and Arian parties were so divided that they could come to no agreement on a new Bishop. When Ambrose came as Governor to try to restore peace and order, a young child, divinely inspired, called out "Ambrose, Bishop!" To Ambrose's amazement, the people took up the cry, and Ambrose himself was elected, though he tried to refuse, protesting that he was only a catechumen (it was still common in those days to delay Holy Baptism for fear of polluting it by sin). He even attempted to flee, but his horse brought him back to the city. Resigning himself to God's will, he was baptized and, only a week later, elevated to Bishop. Immediately, he renounced all possessions, distributed all of his money to the poor and gave his estates to the Church. Straightaway, he entered into a spirited defense of Orthodoxy in his preaching and writings to the dismay of the Arians who had supported his election. Soon he persuaded Gratian, Emperor of the West, to call the Council of Aquilea, which brought an end to Arianism in the Western Church. (Arianism, however, continued to prosper among the barbarian nations for many years; see the Martyrs of Africa, also commemorated today).   Several times the holy Bishop was called upon to defend the Church against domination by the secular powers. Once, putting down an uprising in Thessalonika, the Emperor Theodosius punished the city by ordering the massacre of thousands of its residents. When the Emperor later visited Milan and came to the Cathedral to attend the Liturgy, Saint Ambrose stopped him at the door, condemned his crime before all the people, forbade him entrance to the church and excommunicated him for eight months. The Emperor went away weeping, and submitted in humility to the Church's discipline. When he returned after long penance to be restored to Communion, he went into the sanctuary along with the clergy, as had been the custom of the Emperors since Constantine the Great. But again the holy Ambrose humbled him in the sight of all the people, saying "Get out and take your place among the laity; the purple does not make priests, but only emperors." Theodosius left without protest, took his place among the penitents, and never again attempted to enter the sanctuary of a church. (When the Emperor died, it was Bishop Ambrose who preached his funeral eulogy).   Saint Ambrose, by teaching, preaching and writing, brought countless pagans to the Faith. His most famous convert was St Augustine (June 15), who became his disciple and eventually a bishop. Ambrose's many theological and catechetical works helped greatly to spread the teaching of the Greek fathers in the Latin world. He wrote many glorious antiphonal hymns which were once some of the gems of the Latin services.   Saint Ambrose reposed in peace in 397; his relics still rest in the basilica in Milan.