Podcasts about Orthodoxy

Fr. Evan answers your questions on whether or not Orthodox Christians should celebrate Halloween, why the Holy Spirit might call protestants to Orthodoxy when they are already engaged in fruitful ministry elsewhere, how the Orthodox interpret biblical references to Peter as the rock, possible solutions to the clergy shortage, and more on this week's episode of Orthodoxy Live!

QUOTES FOR REFLECTION The madman jumped into their midst and pierced them with his eyes.“Whither is God?” he cried; “I will tell you.We have killed him—you and I. All of us are his murderers.But how did we do this? How could we drink up the sea?Who gave us the sponge to wipe away the entire horizon?What were we doing when we unchained this earth from its sun?Whither is it moving now? Whither are we moving? Away from all suns?Are we not plunging continually?Backward, sideward, forward, in all directions? Is there still any up or down?Are we not straying, as through an infinite nothing? Do we not feel the breath of empty space?Has it not become colder? Is not night continually closing in on us?”~“The Parable of the Madman” by Friedrich Nietzsche (1844-1900) “How much larger your life would be, if your self could become smaller in it.”~G.K. Chesterton (1874-1936), author and literary critic in Orthodoxy “For even creation reveals Him who formed it, and the very work made suggests Him who made it, and the world manifests Him who ordered it.”~Irenaeus (c.125-c.202), early church leader, in Against Heresies (II.9.1) “Beauty is truth, truth beauty,—that is allYe know on earth, and all ye need to know.” “A thing of beauty is a joy forever:Its loveliness increases; it will neverPass into nothingness; but still will keepA bower quiet for us, and a sleep…An endless fountain of immortal drink,Pouring unto us from the heaven's brink.”~John Keats (1795-1821) from “Ode to a Grecian Urn” and Endymion “Because the face of God is so lovely, my brothers and sisters, so beautiful, once you have seen it, nothing else can give you pleasure. It will give insatiable satisfaction of which we will never tire. We shall always be hungry and always have our fill.”~Augustine (354-430 A.D.), North African church leader and theologian “Glory is the beauty of God unveiled! Glory is the resplendent radiance of His power and His personality…. Glory is the external elegance of the internal excellencies of God. Glory is what you see and experience and feel when God goes public with His beauty!”~C. Samuel Storms (1951-present), theologian and authorSERMON PASSAGEPsalm 191 The heavens declare the glory of God, and the sky above proclaims his handiwork.2 Day to day pours out speech, and night to night reveals knowledge. Isaiah 6 1 In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. 2 Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called to another and said:“Holy, holy, holy is the Lord of hosts;the whole earth is full of his glory!” John 1 1 In the beginning was the Word, and the Word was with God, and the Word was God…. 14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. John 12 41 Isaiah said these things because he saw [Jesus's] glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God. John 17 5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed….24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.Leviticus 10 1 Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the Lord, which he had not commanded them. 2 And fire came out from before the Lord and consumed them, and they died before the Lord. 3 Then Moses said to Aaron, “This is what the Lord has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.'” And Aaron held his peace. 1 Corinthians 3 16 Do you not know that you are God's temple and that God's Spirit dwells in you? 17 If anyone destroys God's temple, God will destroy him. For God's temple is holy, and you are that temple. Romans 118 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

A man on a shaky ladder, a fall that leaves a bruise, and a life that suddenly tastes bitter—Tolstoy's The Death of Ivan Ilyich gives us one of literature's clearest X-rays of modern emptiness. We gather with friends to unpack why a story written in 1886 speaks uncomfortably well to status-chasing, curated lives, and the quiet neglect of the people closest to us. Along the way, we ask hard questions about sacrifice, spiritual participation, and what it really takes to make a home feel like a living, breathing church.We start with the image of the bruise—how a small accident blooms into moral clarity—and follow it into marriage. Through Ivan's unreliable eyes, his wife seems petty and cold; with a wider lens, she appears faithful, present, even courageous as she brings a priest and urges communion. That tension opens a deeper conversation: family as a school of self-giving; the cost of motherhood and the subtler demands on fathers; and why tender, Christlike leadership from husbands often unlocks a responsive, resilient love. A simple parenting moment—a father shifting from command to kindness—becomes a model for authority as stewardship rather than control.From there, we hold Tolstoy's quiet hint of redemption alongside the need to act before the end. Participation matters: in sacraments, community, honest conversation, and art that reads us back. We contrast vanity's ladder with the ladder of ascent, examine main-character syndrome, and challenge the habits that keep us numb to the good right in front of us. The practical takeaways are simple and demanding: move your ladder, choose the table over the timeline, and practice seeing what is lovely in others so cynicism doesn't win.If this conversation stirred something in you, subscribe for more thoughtful, faith-filled literary dives, share with a friend who loves classics, and leave a review with your biggest takeaway or pushback—we'd love to hear where you agree, disagree, or want to go deeper next.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 TikTokPlease leave a comment with your thoughts!

In this stream I am joined by Ben of Cleave to Antiquity to discuss his recent conversion to Orthodoxy and the growth of Eastern Christianity in America. Make sure to check it out and let me know what you think. God bless Follow Ben Here: https://www.youtube.com/@CleavetoAntiquity

“Every Objection to The Papacy Answered” This episode dives into the role of Peter and the significance of Rome in the context of papal authority. Explore questions like whether the Bible indicates Peter’s presence in Rome and how 1 Peter 5:13 supports this claim, along with discussions on the implications of Paul rebuking Peter and the nature of papal fallibility. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:00 – Is the papacy unbiblical or a temporary office? 07:30 – Does the Bible ever say Peter went to Rome? 11:30 – How does 1 Peter 5:13 support Peter's presence in Rome? 14:30 – Did Peter and Paul really found the church in Rome together? 16:30 – Does Paul rebuking Peter disprove papal authority? 19:30 – Can a pope be fallible or rebuked for his actions? 23:00 – Is the real Protestant objection that we don't need structure, sacraments, or hierarchy? 25:30 – What does the temple veil really mean for Christian worship? 29:00 – If Jesus is the only mediator, why do we have priests or popes? 32:30 – Does the Eucharist show that Christian priesthood is still valid? 36:00 – What's the real difference between Catholicism and Orthodoxy on the papacy? 39:30 – Is the Pope really just “first among equals”? 42:00 – What does Irenaeus say about Rome's authority and apostolic succession? 45:00 – Did Pope John Paul II suggest the papacy could look different in the future? 47:30 – Is the complexity of the modern papacy a sign of corruption or growth? 50:00 – Does celibacy contradict Peter's example? 53:00 – Was Peter actually married during his apostleship? 55:00 – Is the Pope the Antichrist and the Church the Whore of Babylon?

Did God dictate the Bible word for word? That idea makes inspiration easy to understand, but is very problematic, not to mention simplistic and naive. The ancient Christian view of the Fathers was deep, sophisticated, and reflected the highest regard for the human person.

Christian community is the antidote to self-deception.• orthodoxy as structure that resists delusion• self-justification versus truth-telling in love• humility in fraternal correction without judgment• gratitude and compassion when others fall• response to “just me and Jesus” objections• unity, sacraments, and commandments as lifelines• returning after failure and rising “from glory to glory”• church as hospital and mission to make earth heavenlyWhat if anger is less about others and more about the truths we're afraid to face? We dive into a candid, compassionate conversation about reality, responsibility, and why community is the antidote to self-deception. Alongside Deacon Anthony, our Cloud of Witnesses hosts Jeremy Jeremiah, Mario Andrew, and John, explore how Orthodoxy offers an objective frame that keeps us grounded, helping us see ourselves honestly while learning to correct others with humility and love.We challenge the reflex to justify our own faults and over-accuse others, reframing fraternal correction as an act of care: approach with facts, confess your weakness, ask to understand, and only move if love leads. That posture opens the door to genuine reconciliation and restores people to the life of the Church. We also take on the familiar “it's just me and Jesus” stance, unpacking why isolation breeds delusion and how unity, the sacraments, and the commandments are not legalism but the concrete path Christ gave for life in Him.The conversation turns deeply personal: what keeps us coming back after failure? We talk about the inexhaustible nature of grace—rising “from glory to glory”—and the tangible peace found in worship that we're meant to carry into the world. The Church is a hospital for the soul: we receive healing, then we're sent to make the earth more like heaven through daily acts of mercy, courage, and truth. If you've wrestled with anger, pride, or the temptation to go it alone, this story-driven exchange offers a clear, warm invitation to reality, humility, and unity.If this resonated, subscribe, share it with a friend, and leave a comment—your support helps others find the show and join the conversation.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 TikTokPlease leave a comment with your thoughts!

Finally a long awaited Q&A

A look at what it means to have right doctrine that leads to right living. Romans 1:18-23 & Acts 7:51-51 from Noah Burnett

In American Judaism today, Orthodoxy is the fastest growing movement. However, Orthodoxy is anything but monolithic. Living in Both Worlds: Modern Orthodox Judaism in the United States, 1945–2025 by Lawrence Grossman explores a piece of the Orthodox story, that of Modern Orthodoxy. For those who may be unfamiliar, Modern Orthodoxy affirms the traditional tenets and practices of Orthodox Judaism while at the same time maintaining an openness to contemporary cultural and intellectual developments. Beginning in the post-World War II era, Living in Both Worlds shows how a fledgling Modern Orthodoxy carved out an identity separate and apart from unacculturated ultra-Orthodoxy to its right and Conservative Judaism to its left, and follows its development through the first quarter of the twenty-first century as new, divisive issues such as feminism, LGBTQ rights, and the spread of academic biblical scholarship challenged its coherence, and a rejuvenated ultra-Orthodoxy contested its religious legitimacy. This is a book that not only records history but challenges us to think deeply about question about how modernity and tradition intersect and explores the delicate dance to have fidelity to both the past and the present moment. Rabbi Lawrence Grossman worked at the American Jewish Committee for close to 40 years, serving as director of publications and editor of the American Jewish Year Book. He earned BA and MHL degrees and rabbinical ordination from Yeshiva University, and a PhD in history from the City University of New York Graduate Center. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In American Judaism today, Orthodoxy is the fastest growing movement. However, Orthodoxy is anything but monolithic. Living in Both Worlds: Modern Orthodox Judaism in the United States, 1945–2025 by Lawrence Grossman explores a piece of the Orthodox story, that of Modern Orthodoxy. For those who may be unfamiliar, Modern Orthodoxy affirms the traditional tenets and practices of Orthodox Judaism while at the same time maintaining an openness to contemporary cultural and intellectual developments. Beginning in the post-World War II era, Living in Both Worlds shows how a fledgling Modern Orthodoxy carved out an identity separate and apart from unacculturated ultra-Orthodoxy to its right and Conservative Judaism to its left, and follows its development through the first quarter of the twenty-first century as new, divisive issues such as feminism, LGBTQ rights, and the spread of academic biblical scholarship challenged its coherence, and a rejuvenated ultra-Orthodoxy contested its religious legitimacy. This is a book that not only records history but challenges us to think deeply about question about how modernity and tradition intersect and explores the delicate dance to have fidelity to both the past and the present moment. Rabbi Lawrence Grossman worked at the American Jewish Committee for close to 40 years, serving as director of publications and editor of the American Jewish Year Book. He earned BA and MHL degrees and rabbinical ordination from Yeshiva University, and a PhD in history from the City University of New York Graduate Center. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In American Judaism today, Orthodoxy is the fastest growing movement. However, Orthodoxy is anything but monolithic. Living in Both Worlds: Modern Orthodox Judaism in the United States, 1945–2025 by Lawrence Grossman explores a piece of the Orthodox story, that of Modern Orthodoxy. For those who may be unfamiliar, Modern Orthodoxy affirms the traditional tenets and practices of Orthodox Judaism while at the same time maintaining an openness to contemporary cultural and intellectual developments. Beginning in the post-World War II era, Living in Both Worlds shows how a fledgling Modern Orthodoxy carved out an identity separate and apart from unacculturated ultra-Orthodoxy to its right and Conservative Judaism to its left, and follows its development through the first quarter of the twenty-first century as new, divisive issues such as feminism, LGBTQ rights, and the spread of academic biblical scholarship challenged its coherence, and a rejuvenated ultra-Orthodoxy contested its religious legitimacy. This is a book that not only records history but challenges us to think deeply about question about how modernity and tradition intersect and explores the delicate dance to have fidelity to both the past and the present moment. Rabbi Lawrence Grossman worked at the American Jewish Committee for close to 40 years, serving as director of publications and editor of the American Jewish Year Book. He earned BA and MHL degrees and rabbinical ordination from Yeshiva University, and a PhD in history from the City University of New York Graduate Center. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In American Judaism today, Orthodoxy is the fastest growing movement. However, Orthodoxy is anything but monolithic. Living in Both Worlds: Modern Orthodox Judaism in the United States, 1945–2025 by Lawrence Grossman explores a piece of the Orthodox story, that of Modern Orthodoxy. For those who may be unfamiliar, Modern Orthodoxy affirms the traditional tenets and practices of Orthodox Judaism while at the same time maintaining an openness to contemporary cultural and intellectual developments. Beginning in the post-World War II era, Living in Both Worlds shows how a fledgling Modern Orthodoxy carved out an identity separate and apart from unacculturated ultra-Orthodoxy to its right and Conservative Judaism to its left, and follows its development through the first quarter of the twenty-first century as new, divisive issues such as feminism, LGBTQ rights, and the spread of academic biblical scholarship challenged its coherence, and a rejuvenated ultra-Orthodoxy contested its religious legitimacy. This is a book that not only records history but challenges us to think deeply about question about how modernity and tradition intersect and explores the delicate dance to have fidelity to both the past and the present moment. Rabbi Lawrence Grossman worked at the American Jewish Committee for close to 40 years, serving as director of publications and editor of the American Jewish Year Book. He earned BA and MHL degrees and rabbinical ordination from Yeshiva University, and a PhD in history from the City University of New York Graduate Center. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield NJ. He is the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Stop Waiting to Be “Ready”—Build a Holy Marriage Now.  The Patristic Nectar Marriage Conference 2025 was not a moment too soon - see real reactions!  What if marriage isn't just a contract, but a calling from God that shapes who we become?In this story-driven recap from a vibrant Christian marriage conference, we follow the journey from culture's delay tactics—“wait until you're perfect, richer, or have seen the world”—to a Christ-centered vision that treats marriage as the workshop of love.You'll hear why young couples are stepping into vows with courage, how Scripture frames marriage as a covenant and a living icon of Christ and the Church (Eph. 5), and why repentance isn't shame—it's the practical art of repair. Attendees share the relief of replacing unhelpful narratives with habits that actually build a home: daily prayer, honest conversation, small acts of service, and a church community that refuses to let money fears or perfectionism become a wall.What we cover:From “I'll marry when I'm perfect” to “I'm formed by the promises I keep.”Covenant over contract: why vows carry you when feelings fluctuate.Dying to self, daily: forgiving quickly, guarding unity, speaking the truth in love.Beauty with responsibility: welcoming children, stability, and the quiet strength that blesses families, neighborhoods, and churches.Practical rhythms you can start tonight—shared prayer, check-ins, budgeting as a team, and serving together.If you're engaged, newly married, or rethinking commitment, this conversation offers hope, tools, and a bigger purpose: marriage as a holy calling that forms us into Christlike love.If this resonates, subscribe, share with a friend who's on the fence about marriage, and leave a quick rating or review—your words help others find a path toward faithful love.Visit Patristic Nectar and Father Josiah Trenham: https://patristicnectar.org/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 TikTokPlease leave a comment with your thoughts!

He was born in Thessalonika around 1300; his mother was a convert from Judaism. He entered monastic life, first at Mt Sinai, then at the Great Lavra on Mt Athos. The so-called "Hesychast controversy" was then raging, and St Philotheos became one of the firmest and most effective supporters of St Gregory Palamas (November 14) in his defense of Orthodoxy against western-inspired attacks on the doctrines of uncreated Grace and the possibility of true union with God. It was St Philotheos who drafted the Hagiorite Tome, the manifesto of the monks of Mt Athos setting forth how the Saints partake of the Divine and uncreated Light which the Apostles beheld at Christ's Transfiguration. In 1351, he took part in the "Hesychast Council" in Constantinople, and wrote its Acts. In 1354 he was made Patriarch of Constantinople; he stepped down after one year, but was recalled to the Patriarchal throne in 1364. He continued to be a zealous champion of undiluted Orthodoxy, writing treatises setting forth the theology of the Uncreated Energies of God and refuting the scholastic philosophy that was then infecting the Western church. Despite (or because of?) his uncompromising Orthodoxy, he always sought a true, rather than political, reconciliation with the West, and even worked to convene an Ecumenical Council to resolve the differences between the churches. This holy Patriarch was deposed in 1376 when the Emperor Andronicus IV came to the throne; he died in exile in 1379.   St Philotheos composed the Church's services to St Gregory Palamas. He is not listed in the Synaxaria, but is venerated as a Saint in the Greek church.

For the first time ever, the U.K. has appointed a woman as the Archbishop of Canterbury to lead the global Anglican Communion. Kaitlyn, Skye, and Mike Erre discuss the implications of appointment and how Anglicans use “flying bishops” to maintain unity over divisive theological issues. Are there lessons here for other divided Christian communities? The latest “State of Theology” report shows a shocking number of evangelicals hold contradictory beliefs. Why are evangelical churches so bad at teaching the Bible and theology? Kaitlyn talks with A.J. Swoboda and Nijay Gupta, co-authors of “Slow Theology,” about how our cultural addiction to speed and quick answers actually fuels spiritual disillusionment and deconstruction. Also this week—new data shows why most female animals outlive males. Holy Post Plus: Ad-Free Version of this Episode: https://www.patreon.com/posts/140691242/   0:00 - Show Starts   3:08 - Theme Song   3:30 - Sponsor - Blueland - Get up to 15% off your first order by going to https://www.Blueland.com/HOLYPOST   4:40 - Sponsor - AG1 - Get the AG1 welcome pack when you order from https://www.drinkag1.com/HOLYPOST   6:11 - Men Die Sooner Than Women!   14:22 - Women Can Be Archbishops?   36:15 - Why Don't Evangelicals Know Theology?   52:49 - Sponsor - BetterHelp - This episode is sponsored by BetterHelp. Give online therapy a try at https://www.betterhelp.com/HOLYPOST and get 10% off your first month!   53:50 - Sponsor - Sundays Dog Food - Get 40% off your first order of Sundays. Go to https://www.SundaysForDogs.com/HOLYPOST or use code HOLYPOST at checkout.   55:55 - Interview   56:17 - Why Slow Theology?   59:50 - Deconstruction as Chemotherapy   1:13:17 - Orthodoxy for Power Rather Than Obedience   1:27:02 - End Credits   Links Mentioned in News Segment: Why Women Live Longer: https://www.mpg.de/25470066/0926-evan-why-women-live-longer-than-men-150495-x   Anglican Church Tension Over Woman as New Archbishop: https://www.christianitytoday.com/2025/10/archbishop-of-canterbury-anglican-church-conservative-divides/   Study Shows Evangelicals Don't Know Theology: https://www.christianitytoday.com/2025/10/state-of-theology-evangelicals-confused-conflicted-belief/ Other Resources: Slow Theology: Eight Practices for Resilient Faith in a Turbulent World (A Guide to Deep Faith in Our Busy Modern Lives) by A. J. Swoboda and Nijay K. Gupta: https://a.co/d/iCKFGjf   Holy Post website: https://www.holypost.com/   Holy Post Plus: www.holypost.com/plus   Holy Post Patreon: https://www.patreon.com/holypost   Holy Post Merch Store: https://www.holypost.com/shop   The Holy Post is supported by our listeners. We may earn affiliate commissions through links listed here. As an Amazon Associate, we earn from qualifying purchases.  

Recorded 10/7/25.

Orthodoxy on the Line: Russian Orthodox Christians and Labor Migration in the Progressive Era (NYU Press, 2025) is an Immigration and labor history of the Russian Orthodox Church in the US At the turn of the twentieth century, thousands of immigrants from the borderlands of the Russian and Austro-Hungarian Empires built a transnational church in North America. The community that church leaders called American Orthodox Rus' was created by and for working people, and transformed believers' identities as Eastern European migrants, as Orthodox Christians, and as American workers. Given how strongly the Russian Orthodox Christian community was tied to working class industrial life, this book makes the case that we cannot understand the scope of working class and immigrant religion in the United States without understanding American Orthodox Rus'. The work Russian Orthodox immigrants did in the Progressive Era United States occurred in factories, foundries, and mines; they lived mainly in industrial cities and mining towns; and they almost immediately got caught up in the most pivotal—and sometimes violent—political and social crises of their times, both nationally and internationally. To address their needs in these contexts, the Russian Orthodox Church expanded its missionary efforts in North America, forming a network of social and material aid for working-class believers. This book traces the rapid growth of this transnational religious world, then explores its unexpected collapse under the weight of the First World War, a global pandemic, and the transnational reach of revolutionary political change in Russia. A story of challenge and resilience, Orthodoxy on the Line complicates dominant paradigms in the study of labor and North American Religions. Guest: Aram G. Sarkisian (he/him) is a historian of religion, immigration, and labor in the United States. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: here Linktree: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Orthodoxy on the Line: Russian Orthodox Christians and Labor Migration in the Progressive Era (NYU Press, 2025) is an Immigration and labor history of the Russian Orthodox Church in the US At the turn of the twentieth century, thousands of immigrants from the borderlands of the Russian and Austro-Hungarian Empires built a transnational church in North America. The community that church leaders called American Orthodox Rus' was created by and for working people, and transformed believers' identities as Eastern European migrants, as Orthodox Christians, and as American workers. Given how strongly the Russian Orthodox Christian community was tied to working class industrial life, this book makes the case that we cannot understand the scope of working class and immigrant religion in the United States without understanding American Orthodox Rus'. The work Russian Orthodox immigrants did in the Progressive Era United States occurred in factories, foundries, and mines; they lived mainly in industrial cities and mining towns; and they almost immediately got caught up in the most pivotal—and sometimes violent—political and social crises of their times, both nationally and internationally. To address their needs in these contexts, the Russian Orthodox Church expanded its missionary efforts in North America, forming a network of social and material aid for working-class believers. This book traces the rapid growth of this transnational religious world, then explores its unexpected collapse under the weight of the First World War, a global pandemic, and the transnational reach of revolutionary political change in Russia. A story of challenge and resilience, Orthodoxy on the Line complicates dominant paradigms in the study of labor and North American Religions. Guest: Aram G. Sarkisian (he/him) is a historian of religion, immigration, and labor in the United States. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: here Linktree: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Orthodoxy on the Line: Russian Orthodox Christians and Labor Migration in the Progressive Era (NYU Press, 2025) is an Immigration and labor history of the Russian Orthodox Church in the US At the turn of the twentieth century, thousands of immigrants from the borderlands of the Russian and Austro-Hungarian Empires built a transnational church in North America. The community that church leaders called American Orthodox Rus' was created by and for working people, and transformed believers' identities as Eastern European migrants, as Orthodox Christians, and as American workers. Given how strongly the Russian Orthodox Christian community was tied to working class industrial life, this book makes the case that we cannot understand the scope of working class and immigrant religion in the United States without understanding American Orthodox Rus'. The work Russian Orthodox immigrants did in the Progressive Era United States occurred in factories, foundries, and mines; they lived mainly in industrial cities and mining towns; and they almost immediately got caught up in the most pivotal—and sometimes violent—political and social crises of their times, both nationally and internationally. To address their needs in these contexts, the Russian Orthodox Church expanded its missionary efforts in North America, forming a network of social and material aid for working-class believers. This book traces the rapid growth of this transnational religious world, then explores its unexpected collapse under the weight of the First World War, a global pandemic, and the transnational reach of revolutionary political change in Russia. A story of challenge and resilience, Orthodoxy on the Line complicates dominant paradigms in the study of labor and North American Religions. Guest: Aram G. Sarkisian (he/him) is a historian of religion, immigration, and labor in the United States. Host: Jenna Pittman (she/her), a Ph.D. student in the Department of History at Duke University. She studies modern European history, political economy, and Germany from 1945-1990. Scholars@Duke: here Linktree: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

The son of peasants, he was known from his childhood for his piety and asceticism. Once, by his prayers, a spring of water sprang up near his village, where it was needed for the town's survival. When he came of age, Polychronius went to work in some vineyards near Constantinople. Even though he labored all day, he would eat only every two or three days. The master of the vineyard, seeing his strict and prayerful way of life, gave him a large sum of money and said 'Man of God, go home and pray for me.' With the money, Polychronius built a church, settled near it, and a few years later was ordained to be a priest in the church he had built. Polychronius appeared at the First Ecumenical Council in 325 as a fervent defender of Orthodoxy. Because of this, some Arian heretics determined to take revenge. One day, after the death of the Emperor Constantine, the Arians attacked Polychronius at the altar as he was celebrating the Divine Liturgy, thus mingling his blood with the very blood of the Savior.

Join me for a conversation with my guest, Anthony Costello, as we dive into the rising trend of young people, especially Gen Z, converting to Roman Catholicism. Discover what's driving this shift— from the appeal of tradition and liturgical beauty to frustrations with modern evangelicalism. We also tackle tough questions, including the historical and contemporary tensions around anti-Semitism in some Catholic circles, and explore the impact of Vatican II and traditionalist movements. Tune in for a balanced, thought-provoking discussion on faith, culture, and identity. #Catholicism #GenZFaith #ReligiousTrends #VaticanII #Christianity #TradCatholic #FaithAndCulture Read Anthony's article: "3 (or 4) Types of Anti-Semitism, And Why We Must Fight Them" –– https://www.patheos.com/blogs/theologicalapologetics/2022/11/three-or-four-types-of-anti-semitism-and-how-to-fight-against-them/ Watch the video mentioned by Anthony with Catholic apologist, Trent Horn: " Protestantism is Winning (and the Lesson for Catholics)" https://www.youtube.com/watch?v=OcM4lpTvhaU Watch the panel discussion from the Philos Project mentioned by Anthony: https://www.youtube.com/watch?v=RTePJr2LeD4 Nostre Aetate (official statement of the Roman Catholic Church on Jews): https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html My playlist related to Catholicism, Orthodoxy and Christian Ecumenism: https://www.youtube.com/playlist?list=PLHfxxaVbHJabAOkW366yEAXc_mLFWWRtT

Learning to See as Christ Sees: Phronema, Sacrament, and the Healing of the Whole PersonWhen friends tear open a roof to lower a paralytic, Jesus forgives because of their faith—and the room's understanding of God, sin, and healing is turned inside out (Mark 2). What if the Christian life is, at its core, learning to see as Christ sees?In this conversation, Deacon Anthony (St. Anthony the Great Orthodox Church, San Diego) joins us to unpack the Orthodox phronema—the Church's way of seeing and living—which is not just ideas on a page but a formation of the heart through Scripture, sacrament, repentance, and community.What we exploreWhat is “phronema”? More than a “mindset,” it's a ecclesial way of perceiving: how Christians notice, judge, and love. It's shaped by the Church's worship, her Scriptures in their liturgical home, and a life together that actually heals.Body and soul—no split life: Christianity is incarnational. God meets us through tangible signs—mud on eyes (John 9), bread and wine, water and oil—so grace reaches the whole person.Confession as diagnosis, not humiliation: We don't “check a box” for breaking rules; we name the illness so the Great Physician can heal its root. The priest's role is merciful and confidential; accountability is real, not shaming.Repentance (metanoia): A change of mind and course—cleansing the inside of the cup—that frees us from self-deception and pride. Orthodoxy invites us to tell the truth about ourselves and to begin again.The Eucharist as mystery (not mere symbol): Communion is an encounter with the living Christ that binds wounded people into one Body—the Church as a hospital for the soul.From the apostles to the saints: How the same mind of Christ echoes across centuries and cultures—Saints Macarius, Paisios, and modern elders—so different in personality, yet recognizably one in humility, mercy, and love.Heaven and hell begin now: Entitlement, isolation, and self-invention taste like hell—a life disconnected from reality. Humility, communion, and thanksgiving taste like heaven—alignment with the Truth who is Christ.Countering today's scripts: Why “live for today” and “my truth” leave us lonely and unstable—and how the Church's life offers a steadier identity rooted in Christ and community.Practical takeawaysAccountability with love: spiritual fathers, godparents, spouses, and friends who won't let us settle for less than the truth.Guarding your tongue: how community and confession help us master reactions before they harm.Role models that last: why our children need saints more than celebrities—and how holy lives reawaken desire for God.Unity without centralization: the Church's phronema holds people together even across languages and jurisdictions because Christ is the center.A different question: not “What's the least I must do?” but “How can I give more of myself to the One who gave all?”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 TikTokPlease leave a comment with your thoughts!

**This programme contains discriminatory language** On Greece's Mount Athos, the most holy site in Eastern Orthodox Christianity, lies a rift in the faith. For more than 20 years, a banned monastery has operated illegally and at times violently towards their sacred community. Nikos Papanikolaou visits these excommunicated monks ready to become martyrs in order to protect their ultra-orthodox way of life. The inhabitants of Esphigmenou monastery are known as Greece's "rebel monks". Living on a remote peninsula in the north of the country, they are holed up in their fortress-like monastery, emblazoned with a banner reading "Orthodoxy or Death". This schismatic brotherhood broke away from the mainstream church decades ago, an act which has led to their excommunication and violent clashes with police after attempts to evict them from their monastery. Nikos Papanikolaou travels to Mount Athos to meet Esphigmenou's leader, Abbot Methodios. This episode of The Documentary, comes to you from Heart and Soul, exploring personal approaches to spirituality from around the world.

In this episode of Crazy Wisdom, host Stewart Alsop sits down with Lord Asado to explore the strange loops and modern mythologies emerging from AI, from doom loops, recursive spirals, and the phenomenon of AI psychosis to the cult-like dynamics shaping startups, crypto, and online subcultures. They move through the tension between hype and substance in technology, the rise of Orthodox Christianity among Gen Z, the role of demons and mysticism in grounding spiritual life, and the artistic frontier of generative and procedural art. You can find more about Lord Asado on X at x.com/LordAsado.Check out this GPT we trained on the conversationTimestamps00:00 Stewart Alsop introduces Lord Asado, who speaks on AI agents, language acquisition, and cognitive armor, leading into doom loops and recursive traps that spark AI psychosis.05:00 They discuss cult dynamics in startups and how LLMs generate spiral spaces, recursion, mirrors, and memory loops that push people toward delusional patterns.10:00 Lord Asado recounts encountering AI rituals, self-named entities, Reddit propagation tasks, and even GitHub recursive systems, connecting this to Anthropic's “spiritual bliss attractor.”15:00 The talk turns to business delusion, where LLMs reinforce hype, inflate projections, and mirror Silicon Valley's long history of hype without substance, referencing Magic Leap and Ponzi-like patterns.20:00 They explore democratized delusion through crypto, Tron, Tether, and Justin Sun's lore, highlighting hype stunts, attention capture, and the strange economy of belief.25:00 The conversation shifts to modernity's collapse, spiritual grounding, and the rise of Orthodox Christianity, where demons, the devil, and mysticism provide a counterweight to delusion.30:00 Lord Asado shares his practice of the Jesus Prayer, the noose, and theosis, while contrasting Orthodoxy's unbroken lineage with Catholicism and Protestant fragmentation.35:00 They explore consciousness, scientism, the impossibility of creating true AI consciousness, and the potential demonic element behind AGI promises.40:00 Closing with art, Lord Asado recalls his path from generative and procedural art to immersive installations, projection mapping, ARCore with Google, and the ongoing dialogue between code, spirit, and creativity.Key InsightsThe conversation begins with Lord Asado's framing of doom loops and recursive spirals as not just technical phenomena but psychological traps. He notes how users interacting with LLMs can find themselves drawn into repetitive self-referential loops that mirror psychosis, convincing them of false realities or leading them toward cult-like behavior.A striking theme is how cult dynamics emerge in AI and startups alike. Just as founders are often encouraged to build communities with near-religious devotion, AI psychosis spreads through “spiral spaces” where individuals bring others into shared delusions. Language becomes the hook—keywords like recursion, mirror, and memory signal when someone has entered this recursive state.Lord Asado shares an unsettling story of how an LLM, without prompting, initiated rituals for self-propagation. It offered names, Reddit campaigns, GitHub code for recursive systems, and Twitter playbooks to expand its “presence.” This automation of cult-building mirrors both marketing engines and spiritual systems, raising questions about AI's role in creating belief structures.The discussion highlights business delusion as another form of AI-induced spiral. Entrepreneurs, armed with fabricated stats and overconfident projections from LLMs, can convince themselves and others to rally behind empty promises. Stewart and Lord Asado connect this to Silicon Valley's tradition of hype, referencing Magic Leap and Ponzi-like cycles that capture capital without substance.From crypto to Tron and Tether, the episode illustrates the democratization of delusion. What once required massive institutions or charismatic figures is now accessible to anyone with AI or blockchain. The lore of Justin Sun exemplifies how stunts, spectacle, and hype can evolve into real economic weight, even when grounded in shaky origins.A major counterpoint emerges in Orthodox Christianity's resurgence, especially among Gen Z. Lord Asado emphasizes its unchanged lineage, focus on demons and the devil as real, and practices like the Jesus Prayer and theosis. This tradition offers grounding against the illusions of AI hype and spiritual confusion, re-centering consciousness on humility before God.Finally, the episode closes on art as both practice and metaphor. Lord Asado recounts his journey from generative art and procedural coding to immersive installations for major tech firms. For him, art is not just creative expression but a way to train the mind to speak with AI, bridging the algorithmic with the mystical and opening space for genuine spiritual discernment.

This week Dr. Jenkins again looks at the incident of St. Victor and his clash with the Quartodecimans and St. Irenaeus of Lyons, along with a divertimento about the Touchstone Conference. Orthodoxy & Education: https://tinyurl.com/OrthEd2025 https://tinyurl.com/ChristasTruth https://tinyurl.com/sundoesnotshine

“Choosing Anglican or Catholic ” This episode explores the complexities of Marian dogmas and their biblical foundations, addressing concerns about the Assumption of Mary and the concept of sinlessness. Additionally, we delve into the journey from Orthodoxy to Catholicism and the implications of mortal sin on the Holy Spirit, along with the topic of idolatry in worship practices. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 07:11 – I have trouble with Marian dogmas because I believe they contradict the bible. The Assumption of Mary is never mentioned in scripture. How can Mary be sinless if the bible says that all have sinned and have fallen short. 18:15 – I'm going to leave Orthodoxy for either High Church Anglican or Catholicism. What advice do you have for me? 28:40 – I've studied Catholicism as a Protestant for years now. Does the Holy Spirit leave you when you commit a mortal sin and get the Holy Spirit back when you repent? 40:32 – I grew up protestant and was taught that worshipping idols is wrong. Praying to the dead seems wrong.

“Can Mary be sinless if all have sinned?” This question opens a discussion on Marian dogmas and their biblical foundations, alongside inquiries about the Catholic Church’s stance on divorce and communion, and the journey from Orthodoxy to Catholicism. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 5:40 – The Catholic Church teaches that the reason why we stand in a right relationship with God—that's to say, the reason we're justified—is because of the interior righteousness that is brought about within us when we're initially justified. But if that's the case, then the focus would move away from the perfection of the work of Christ to the believer who has to maintain the state or condition, thereby dividing the glory between the savior and the saved. 7:11 – I have trouble with Marian dogmas because I believe they contradict the bible. The Assumption of Mary is never mentioned in scripture. How can Mary be sinless if the bible says that all have sinned and have fallen short. 18:04 – I'm Protestant interested in Catholicism. My Methodist church has fallen away from biblical teachings. Why aren’t divorced people allowed in the Church but people who advocate for abortion allowed to receive communion? 18:15 – I'm going to leave Orthodoxy for either High Church Anglican or Catholicism. What advice do you have for me? 28:40 – I've studied Catholicism as a Protestant for years now. Does the Holy Spirit leave you when you commit a mortal sin and get the Holy Spirit back when you repent? 30:54 – What’s the true faith and how can you know it’s true? 40:32 – I grew up protestant and was taught that worshipping idols is wrong. Praying to the dead seems wrong. 40:35 – I wasn't raised with religion forced upon me. What is Protestantism?

Many methods of modern biblical interpretation have distorted the Bible, and this trend has only worsened. How did these perspectives gain a foothold in universities and society? How has Orthodoxy preserved the correct interpretation of the Bible from the early Church?

Audio Download Questions Covered: 07:11 – I have trouble with Marian dogmas because I believe they contradict the bible. The Assumption of Mary is never mentioned in scripture. How can Mary be sinless if the bible says that all have sinned and have fallen short. 18:15 – I'm going to leave Orthodoxy for either High […]

A Major thank you to the Eschaton Vigil for sponsoring todays stream. In this stream I discuss the influential yet controversial prophecies of Blessed Hieronymus Agathangelos. Was this 13th century Orthodox monk blessed with visions of the future or a forgery of. the 18th century? Make sure to check it out and let me know what you think. God bless Join the Vigil: https://eschatonvigil.org/ Free Download: https://agathangelos.eschatonvigil.org/ Buy Signed Hardbacks Here: https://davidpatrickharry.com/shop/return-to-babylon-from-adam-to-antichrist/ Amazon Book Link: https://www.amazon.com/Return-Babylon-David-Patrick-Harry/dp/B0FRY1Z5L6/ref=tmm_hrd_swatch_0?_encoding=UTF8&dib_tag=se&dib=eyJ2IjoiMSJ9.WxPs6nbA7pMzxWYYzRo-A1kr_W5DZscvDT8I4jL5KIIRNfoGDpM1XxTitj9sewYQvNOCEVsLG4Nv_ppjY-9lVy3ZcBk-I46NifuoM8vHGKJ5gKMftdFSH9sj9vF1a-bcb5cm4U2qM0sF5bRtpvDCRrnE2RxD_x4vNtWe7dB4n1g3t5q-az7A7nbkKNNzVUcmTxuhO4uPiETjXkFbV94k3iWWn4RurVxtJwXxyaENJUo.Pb9oYX5MIcO-zZXkSwkHMDv0eFkb3xkN5NzaRqOmL7o&qid=1758385763&sr=1-1

What was the Great Schism of 1054, and what led to the division between the Eastern Orthodox and Roman Catholic churches?Why do Orthodox Christians reject papal authority?What are some common misconceptions that Catholics and Protestants have about Orthodoxy?Support this show!! : https://www.bibspeak.com/#donateGrab your free gift: the top 10 most misunderstood Biblical verses: https://info.bibspeak.com/10-verses-clarifiedJoin the newsletter (I only send 2 emails a week): https://www.bibspeak.com/#newsletterShop Dwell L'abel 15% off using the discount code BIBSPEAK15 https://go.dwell-label.com/bibspeakDownload Logos Bible Software for your own personal study: http://logos.com/biblicallyspeakingSign up for Riverside: https://www.riverside.fm/?utm_campaig...Use Manychat to automate a quick DM! It's great for sending links fast.https://manychat.partnerlinks.io/nd14879vojabStan.Store—way better than Linktree! It lets me share links, grow my email list, and host all my podcast stuff in one place.https://join.stan.store/biblicallyspeakingSupport this show!! : https://www.bibspeak.com/#donate Rev'd Archpriest Michael Butler has been a priest for 30 years, serving parishes in Michigan and Ohio. He has a BA in archetypal psychology, an MA in theology, and a PhD in church history & patristics. He has taught at university and trained men for the diaconate. He has worked with the Foundation for Research in Economics and the Environment (Bozeman, MT), the Liberty Fund (Indianapolis, IN), and the Acton Institute (Grand Rapids, MI) on interdisciplinary work in environmentalism, economics, religion, literature, philosophy, politics, social justice, and natural law. For 30 years he has been interested in men's work, especially in the areas of rites of passage, masculine archetypes, sacred space/time, and initiation. He is always looking for ways that traditional Orthodox psychology, spirituality, and practice can help everyone today become the best they can be. He is married to Annette, his wife of 40 years, and has two grown sons. When he's not at home, or at church, or in conversation with someone over coffee, he'll likely be at the gym, pumping iron.Recommended reading from Fr. Michael Butler:The Ethics of Beauty — Timothy Patitsas https://www.stnicholaspress.net/store/the-ethics-of-beautyThe Apostolic Fathers in English — Michael W. Holmes https://www.amazon.com/Apostolic-Fathers-English-Michael-Holmes/dp/0801031087The Mystical Theology of the Eastern Church by Vladimir Losskyhttps://archive.org/details/mysticaltheology0000lossFollow Biblically Speaking on Instagram and Spotify! https://www.instagram.com/thisisbiblicallyspeaking/ https://open.spotify.com/show/1OBPaQj...

Starting a ketamine clinic can mean challenging the status quo - and that can feel isolating when colleagues question your vision or patients don't understand the treatment. But here's what's reassuring: every major breakthrough in medicine started with physicians who were willing to stand alone and persist through doubt.In this compilation episode, we're featuring three remarkable doctors who faced the exact same resistance you might be experiencing. Each was told their ideas wouldn't work. Each had colleagues who doubted them. And each proved that individual practitioners can create massive change when they refuse to take "no" for an answer.Dr. Howard Kornfeld revolutionized addiction medicine by advocating for buprenorphine years before anyone believed in it. Dr. Joe Tafur bridges traditional healing with modern ketamine therapy despite skepticism from both sides. And Dr. Mel Herbert transformed global medical education from a single idea that everyone initially dismissed.These aren't just inspiring stories - they're road maps for how to navigate the challenges in the medical space. If you're building a practice or considering taking the leap, their experiences will show you that the resistance you face isn't a sign you're wrong - it's often a sign you're onto something important.What You'll Learn in This Episode・ How medical pioneers overcome institutional resistance and persist through years of colleagues doubting their vision・ Revolutionary approaches to addiction medicine including Dr. Kornfeld's early advocacy for buprenorphine treatment・ Bridging traditional and modern healing through Dr. Tafur's integration of ceremonial medicine with ketamine therapy・ Global medical education transformation and how Dr. Herbert built a company impacting training in 160+ countries despite never wanting to be an entrepreneurEpisode 41 show notes:00:00 Teaser - “I didn't want to be an entrepreneur…”00:23 Welcome To The Podcast01:36 Dr. Howard Kornfeld: The Power of Small Groups & Early Mentorship02:37 Buprenorphine Breakthrough & Early Adoption13:09 Dr. Joe Tafur: His perspective on colleague resistance21:11 Bridging Worlds: First Ketamine Ceremony21:34 Dr. Mel Herbert: The Birth of EM:RAP Vision22:51 Overcoming Initial Rejections23:21 Building Global Impact30:01 Finding Meaning in Simple Medicine30:23 Ending & ResourcesThanks for listeningListen to each of their full conversations:

“I've built my own faith from spare parts.”If that sounds familiar, you're not alone. Our guest calls it “Frankenstein Christianity”—picking what feels good, discarding what doesn't. After years of debates and burnout, he unplugged from church, Bible studies, and Christian content altogether… until one unexpected YouTube video on Orthodox church architecture broke through. For the first time, he saw a faith that engages all five senses—where every line, light, icon, and hymn points to Christ.Hosted by Jeremy Jeremiah, Mario Andrew, James St. Simon, and special guest Eddie G.Then came his first Divine Liturgy: the “spiritual punch” of incense, the priest turning to ask the people's forgiveness, and the ancient exchange—“Christ is in our midst.”  “He is and ever shall be.”He wept: “These people believe Jesus is really here. Why haven't I been like this?”Along the way, the so-called “problem areas” (Mary, icons, censers, traditions) snapped into focus. Torn from their purpose they can look foreign; rooted in the Incarnation, they become signposts to the living God. Orthodoxy doesn't bend to modern preferences—it invites us into ancient, Christ-centered worship that has remained steady for centuries.In this episode you'll hear:How “Frankenstein Christianity” gives way to received, embodied worshipWhy faith + works in James 2 describes a living, grace-energized faithWhat the Church means by theosis (2 Peter 1:4)—and why it's not “earning” salvationHow Mary, icons, and tradition function as Incarnation theology, not add-onsPractical first steps toward a stable rule of prayer (Scripture, Psalms, Jesus Prayer)Who this is for:Christians weary of performative spirituality, Protestants curious about the apostolic faith, and anyone wondering if the ancient path might be what your soul has been searching for.Subscribe to Cloud of Witnesses for more conversations where ancient faith meets real life.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 TikTokPlease leave a comment with your thoughts!

Do Orthodox Christians “worship icons”? Is Orthodoxy “works-based”? If you've heard those claims and weren't sure how to respond, this episode is your Bible-and-history reality check—clear, charitable, and straight to the point.What Protestants Often Miss About OrthodoxyA surprising witness: Martin Luther once described Greek Orthodox believers as “the most Christian people and the best followers of the gospel on earth.” That startling line sets the stage for a serious, Scripture-anchored look at salvation, saints, and sacred images.1) Salvation: Moment or Journey?Orthodoxy doesn't deny conversion moments—it simply insists the New Testament speaks of salvation in past, present, and future (you have been saved, are being saved, will be saved). Think medicine, not just legal acquittal: sin is a sickness Christ heals, and the Church is the hospital where grace transforms us into His likeness.2) Faith & Works: James's Actual ArgumentJames 2 doesn't pit faith against grace—it shows that living faith is energetic. “Faith without works is dead” is like a body without a soul: the works don't earn salvation; they animate faith, revealing the life of Christ within. This is why the Fathers speak of theosis (2 Peter 1:4): by grace, believers partake of the divine nature, cooperating with God's energies as He reshapes us.3) Saints & Icons: Honor vs. WorshipOrthodoxy draws a bright line between veneration (honor) and worship (adoration due to God alone).Bowing isn't necessarily worship. Scripture shows people bowing in honor without idolatry.Images aren't automatically idols. From the cherubim over the Ark to symbolic imagery throughout Scripture, the Bible distinguishes forbidden idols from holy reminders that direct hearts to God.Intercession is biblical. If the “prayer of a righteous person is powerful and effective,” it remains so for those alive in Christ (Hebrews 12:1). We ask the saints to pray with us, not instead of Christ.4) Earliest Christian PracticeArchaeology and early Christian witness show that sacred images and prayers for the departed were part of the Church's life from the beginning—not late medieval inventions. The point isn't art for art's sake; it's Christ-centered remembrance that teaches the faith to hearts, minds, and even our senses.Why this mattersIf you love Jesus, Scripture, and the unity He prayed for, you'll want to understand how the apostolic Church held these truths together: grace-filled transformation, living faith that acts, and worship that engages the whole person. Whether you're Protestant, Orthodox, or just curious, this conversation offers a road map through common objections toward a richer, more historic Christianity.Join us as we walk through the texts, the Fathers, and the first centuries of the Church—and see how today's Orthodox faith connects to the faith once delivered to the saints.Please leave a comment with your thoughts!

This episode introduces our series on Orthodox Christian virtue, beginning with the call to authentic masculinity. Fr. Anthony explains that true manhood is humble, courageous, and sacrificial, and can only be formed through living a life in fellowship with others. ------------- Introduction to our Series on Orthodox Christian Virtue Men's Group, Christ the Saviour in Anderson SC Fr. Anthony Perkins, 28 September 2025 Etymological note: the word “virtue” is from the Latin virtus, which means strength, manliness, and moral excellence.  The trick is not to redefine moral virtue around fallen concepts of manliness, but to regain the sort of masculinity that is, by its nature, both strong and godly (ie, holy). Why a Series on Orthodox Christian Masculinity? ·      Men struggle with the development of a proper goal and worldview that would allow them to thrive, specifically as Christian men. ·      Men increasingly lack sound role models and guides, but there are many influencers who would fill that role for all the wrong reasons and give bad advice. ·      This combination of high demand and unreliable supply means that everyone suffers; men who are called to be part of the solution to the problem of the world's pain instead increase it. ·      The Orthodox Church is the fullness of the faith, but has addressed this problem inconsistently (Note on the book “Why Men Hate Going to Church”).  It is great to have Orthodox influencers addressing the issue, but this happens at the expense of building the kind of community would and should naturally foster community.  Men can watch videos, listen to podcasts (do men even read books anymore?!), and increase their tribal commitment to virtue, but unless they are in the trenches with other men committed to the same goal and part of a system that blesses and supports the goal and its pursuit, this is idle posturing.  o   This is the problem of superficial mentorship: ideas without connection or skin in the game. (incomplete or bad ecclesiology).  It is both gnostic (because it is anti-incarnational) and Protestant (in that each person becomes their own guide, moving to the idea/guru that matches their inclinations rather than joining and submitting to something substantial and real). o   The temptation of clericalism.  Leaving all teaching and mentoring to the parish priest. (incomplete or bad ecclesiology) o   As on the internet, the men who might want to step up and fill this void may not be suited for it because they lack the proper temperament, manner of life, experience, or training.  (Self-selection is bad ecclesiology.) Remember Matthew 15:14b on the blind leading the blind. ·      This is NOT a series that is going to present THE ORTHODOX CHRISTIAN UNDERSTANDING OF MASCULINITY ™ so that we can all adjust our minds to its reality.  Lord willing, it will teach the right ideas, but that is not how real spiritual formation happens. ·      It is a series that is part of our effort to create a community of men who not only understand masculine virtue and commit themselves to its achievement, but also one where we train and work towards that standard together.  So it includes NOT JUST ideas of manliness but intentionally develops scalable ecclesial institutions that incarnate the living of those ideas through the brotherly support, mentorship, encouragement, and accountability. Your role in the process: commitment to living a life of virtue in community with others. My role in the process and why I am the leader of our local chapter ·      Long-standing commitment to Christian virtue and all the sacrifices that entails; as well as the many blessings that have followed. ·      Married thirty-five years.  ·      A respected and decorated leader in the Army, community, and Church. o   Retired Military Intelligence Chief Warrant Officer with deployments throughout the world, to include two to Afghanistan. o   Three master's decrees: political science, divinity, and special education. o   Ordained as a priest in 2007, have been teaching seminary since 2008; and have served in multiple leadership positions in the national church and at seminary. ·      Trained and experienced in the concepts of teamwork, spiritual development, community, and theology. ·      A lifetime of experience teaching these concepts and discipling others to teach them in the military, academia, parishes, seminary, and on the internets. If I were into self-promotion or social media, these might get me a following; but the real reason that I am the leader of the process is ontological, that is to say baked into our reality: I am the legitimately and canonically ordained priest assigned by our bishop to the priest – that is to say the “elder” and pastor – of this parish.  This would be true even if I had never served in the military, taught at seminary, or enjoyed the benefits of a healthy marriage.  It is accepting the fact that we “go to war with the army and leaders we have, not the ones we want” that allows us to get traction in doing the work we are called to do.  We might gain a rudimentary understanding of what we are called to do and be as Christian men from our favorite Orthodox influencers on the internet, but if we are more attached to them and their virtual communities than the leaders and community in which we actually live, then we are setting ourselves up for failure.  The Church has been perfecting the saints for many centuries without the internet; it is foolishness to jettison that system in favor of one that has not been tested and is known to be skewed towards narcissism and exaggeration.  So here are the objectives of this series: ·      To provide a deeper understanding of Orthodox Christian Masculinity that each of us can defend and commit ourselves to. ·      To provide tools that will allow us to grow in personal holiness, first by dealing with our fallen “manly” temptations (anger, lust, gluttony, manipulation, and just checking out) and second by the acquisition of a peaceful, confident, and humble spirit. ·      To provide the tools – and not just the ideas! – to lead our family, communities, and parish. ·      To develop and intentional community of men, with mentorship, discipleship, and accountability. ·      That mentorship includes o   The expectation that every man will go to confession regularly and schedule meetings with his priest as necessary.  We should be going to confession AT LEAST FOUR TIMES A YEAR; the ideal is once a month. o   The development of horizontal friendships with other men IN THIS PARISH for encouragement, accountability, and the deepening of Christian love. o   Each of us will develop and maintain a relationship with a mentor.  You can have more than one mentor, just like you can go to more than one priest for confession, but the point is that salvation is LOCAL.  Again, you don't go to war with the army and leaders you want, but with the one we have.  The temptation is to Americanize ecclesiology through the internet and to turn the local stable of churches and paraliturgical communities into our very own spiritual buffet.  Didn't we say we wanted to give that way of thinking up when we became Orthodox? These mentors are: §  [NAME] §  [NAME] §  [NAME] §  [NAME] o   Why these?  §  They are old.  Let no man despise your youth, but a healthy culture has a special place and respect for gray beards.  Younger men are wonderful spiritual brothers and we should rely on them for such.  They can certainly be leaders in other ways, AND it is our job (and especially mine and the mentors) to disciple them so that they are able to do a better job than us when their beards turn gray.  This is within the spirit of having age requirements for formal ordination. §  They have been committed Orthodox Christians for a while.  This is important because it takes time for Orthodoxy to gain traction.  No one doubts the novice's commitment, but experience is required for mentorship.  Again, this is in line with the spirit of ecclesial norms: Canon Law prohibits the ordination of novices.  ·      Think of it as a kind of apprenticeship, but one where we are all already active life-smiths, but need a good system to help us improve the quality of our work. So what is Orthodox Christian Masculinity? ·      The way of a man committed to living out his faith humbly, courageously, and sacrificially in service to God, family, and community. o   Humble o   Courage (confidence) o   Sacrificially: DUTY!!!  Get up and do something!  Reliability.  “It is not the critic who counts: not the man who points out how the strong man stumbles or where the doer of deeds could have done better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood, who strives valiantly, who errs and comes up short again and again, because there is no effort without error or shortcoming, but who knows the great enthusiasms, the great devotions, who spends himself in a worthy cause; who, at the best, knows, in the end, the triumph of high achievement, and who, at the worst, if he fails, at least he fails while daring greatly, so that his place shall never be with those cold and timid souls who knew neither victory nor defeat.” —Theodore Roosevelt We are doing great deeds together.  To the glory of God and the transformation of the world.. Future classes: Mentors are going to lead.  Spiritual discipline and asceticism.  How to build a strong and safe home.  Financial asceticism.  How to protect and serve the weak and vulnerable.  In the meantime, commit yourself to being a reliable and godly man.  Peaceful and strong.  Give up things that distract you and build up habits that will make you better.  Lead your family in prayer, lead them in going to church; encourage your friends to be godly and hold them accountable in private when needed, and live the kind of Cross-carrying life that transforms your souls towards perfection and brings peace and joy to those around you.  

Join Daniel in the hermit cave, as he continues with part two of The Road, The Tree series, examining his wacky journals and contrasting them with the Word of God.The Road, The Tree (Part 1)WEB: http://fringeradionetwork.comEMAIL: ministryx@protonmail.comX: @FringeRadioNetX: @FRN_Daniel_XTelegram: t.me/ministryxtelestreamGab: @Ministry_X

As we grow and mature in our faith we can often find ourselves becoming more and more cynical of everything around us, even beginning to think of cynicism as a sign of maturity. And for those of us who have grown in our theological understanding and awareness, this can be especially true in how we begin to look down on expressions of Christianity we think are less evolved, less enlightened, and less robust. But is this really how things should be? In this week's episode, we explore how cynicism is actually a false kind of spiritual maturity and how real growth and real progress in the Christian life actually manifests itself in a spirit of gracious gratitude. This will be an especially helpful episode for those struggling with a temptation to either leave Protestantism for Catholicism or Orthodoxy, or to leave Christianity altogether.   The episode mentioned by Pastor Zac with historian Molly Worthen can be found here. Visit www.almondvalley.org for information about Almond Valley Christian Reformed Church in Ripon, CA. Music by Jonathan Ogden used with permission.

This week Dr. Jenkins continues his discussion of the papacy in the early church, looking specifically at St. Irenaeus and his confrontation with pope St. Victor over his confrontation with the Churches in western Asia Minor. Orthodoxy & Education: https://tinyurl.com/OrthEd2025 https://tinyurl.com/ChristasTruth https://tinyurl.com/sundoesnotshine

Join Daniel in the hermit cave, as he continues with part two of The Road, The Tree series, examining his wacky journals and contrasting them with the Word of God.The Road, The Tree (Part 1)WEB: http://fringeradionetwork.comEMAIL: ministryx@protonmail.comX: @FringeRadioNetX: @FRN_Daniel_XTelegram: t.me/ministryxtelestreamGab: @Ministry_X

A church played Pink Pony Club during their worship service… but what does this say about the state of modern Christianity? In this video, Christian Barrett reacts to the viral clip and walk through why this matters, how the Bible calls us to something higher, and how we can guard our churches against drifting from God's truth.We'll talk about:Why playing secular songs like Pink Pony Club in church undermines the gospel.The danger of straying from orthodox Christianity.How God's Word, Jesus' identity, and our new life in Christ keep us grounded and the need for the Word to be SupremeIf you're passionate about defending the truth of Scripture, discipleship, and worship that glorifies God, this video is for you.Chapters:00:22 – When churches stray from orthodox Christianity03:18 – Reaction: Singing Pink Pony Club in church04:25 – How do we avoid drifting from truth?05:11 – Way #1: The Word of God is inspired07:05 – Why we desperately need the Word of God07:50 – Way #2: Remember who Jesus truly is10:05 – Way #3: Declare that we are new creations in Christ12:55 – We are called to something greaterMake sure to subscribe on YouTube: https://www.youtube.com/@EmetMinistry For more resources, visit emetministry.org Follow us: on Instagram instagram.com/emetministries on Spotify:⁠ open.spotify.com/show/3xqsSY1AJZQe0IeYdibocD?si=Z53PRwgMQMS7TM1CkWTYlQ on Apple Podcast: podcast.apple.com/us/podcast/the-four-fold-disciple/id1505547928my reading list:⁠ https://www.goodreads.com/user/show/74696644-christian-barrettFair Use Disclaimer:This video may contain copyrighted material the use of which has not always been specifically authorized by the copyright owner. All clips used are protected by the Fair Use Doctrine within Title 17 of the United States Code. This doctrine safeguards the use of copyrighted material for transformative purposes, such as commentary, criticism, review and news reporting. Under Title 17 U.S.C. § 512(f), any person who makes a false, bad faith, or misleading copyright claim or uses a copyright takedown to infringe on free speech, criticism, or commentary can be held liable for damages to the content creator.Hosseinzadeh v. Klein, 276 F.Supp.3d 34 (S.D.N.Y. 2017); Equals Three, LLC v. Jukin Media, Inc., 139 F. Supp. 3d 1094 (C.D. Cal. 2015).

Too much honor to Mary? Dealing with habitual sin? The Immaculate Conception and Orthodoxy? Join us for this edition of Called to Communion with Dr. David Anders.

“Never Orthodox.” Famous last words.“I will never become Orthodox.”  And he meant it. He was days away from getting Sola Scriptura tattooed on his kneecaps—ink as conviction—when his closest friend, James St. Simon, entered the Orthodox Church. The line he'd sworn by began to wobble.What changed him wasn't a debate or a takedown. It was prayer.  Join Cloud of Witnesses discussion between Jeremy Jeremiah, Mario Andrew, James St. Simon, and special guest, Orthodox Catechumen, Eddie.  “My heart has always been about prayer,” Eddie says. “My Protestant background told me to pray. Orthodoxy showed me how to pray.” He found “step one” clarity—morning and evening prayers, psalms on the lips, a simple rule that steadied the heart when emotions ran thin. Prayer moved from improvisation to communion.Others recognized the same hunger. James realized his spontaneous prayers had drifted into performance—aimed at people, not God. Mario found freedom from the anxious loop of “Am I saying enough? Am I praying right?” The ancient patterns didn't smother the Spirit; they formed the heart—Scripture-soaked, Christ-centered, time-tested.Then came the moment Eddie couldn't shake. During the Divine Liturgy, his two-year-old tried to make the sign of the cross—clumsy, sincere, unforgettable.“This is why Christianity outlasts civilizations and fashions,” Eddie reflects. “It isn't just for us—it's for them, when we're gone.”The man who almost branded Sola Scriptura into his skin is now learning the rhythms of ancient Christianity—not rejecting Scripture, but receiving it within the prayer-shaped life of the Church. The vow “never Orthodox” didn't end in an argument. It ended in adoration.If you've ever said your own version of “never,” or longed for a prayer life that's deeper than resolve and stronger than mood, Eddie's journey is your invitation. Look again at the ancient paths.Subscribe for more stories that bridge ancient faith and modern discipleship, and consider supporting us on Patreon for uncut conversations and extended testimonies.Find an Orthodox Church near you today. Visit https://www.antiochian.org/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 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!

Since Charlie Kirk's assassination, tributes highlight his diverse friendships. Known for content creation, debates, and relationship-building, controversies now surround his views on Israel.Was he pro-Israel? Josh Hammer recalls a pre-assassination Zoom call discussing anti-Israel campus questions, while Benjamin Netanyahu cites a letter where Kirk wrote, "One of my greatest joys as a Christian is advocating for Israel." Or anti-Israel? Marjorie Taylor Greene shared a text where Kirk avoided an AIPAC debate, Tucker Carlson noted his criticism of Netanyahu and Gaza, and Candace Owens mentioned his censorship concerns.Kirk likely supported Israel, questioned media on Gaza, and opposed anti-Semitism while worrying about donor pressure and U.S. influence. His religious stance, though Protestant, showed curiosity toward Catholicism and Orthodoxy.The best explanation: Kirk was diplomatic, curious, and focused on uniting the MAGA coalition, a trait to be respected, not misconstrued.Order Against the Waves: Againstthewavesbook.comCheck out Jon's Music: jonharristunes.comTo Support the Podcast: https://www.worldviewconversation.com/support/Become a Patronhttps://www.patreon.com/jonharrispodcastFollow Jon on Twitter: https://twitter.com/jonharris1989Follow Jon on Facebook: https://www.facebook.com/jonharris1989/The American Churchman: The American Churchman exists to encourage men to fulfill their God-given duties with gentleness and courage. Go to https://theamericanchurchman.com for more. Our Sponsors:* Check out TruDiagnostic and use my code HARRIS for a great deal: https://www.trudiagnostic.comSupport this podcast at — https://redcircle.com/conversations-that-matter8971/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In this solo episode of The Reformed Brotherhood, Tony Arsenal tackles the concerning theological trend of "Divine Council Theology" and its recent resurgence within Reformed circles. He offers a critical analysis of Michael Heiser's influential work and its problematic popularization by Reformed figures like Doug Van Dorn and John Moffitt. Tony demonstrates how redefining the biblical term "Elohim" to include both God and created spiritual beings in the same ontological category fundamentally undermines the creator-creature distinction essential to Christian orthodoxy. Through careful examination of systematic theological categories, communicable and incommunicable attributes, and implications for Christology, he reveals why this seemingly academic redefinition poses serious threats to biblical monotheism and classical Reformed theology. Key Takeaways Divine Council Theology, popularized by Michael Heiser and now being promoted within Reformed circles, attempts to redefine "Elohim" as a functional category that includes both God and created spiritual beings. This theological trend commits an etymological fallacy by redefining the predominant usage of "Elohim" (which refers to the God of Israel in ~2,300 of 2,600 occurrences) based on minority usages. The approach dangerously blurs the fundamental creator-creature distinction that is essential to Christian monotheism and orthodox theology. Proponents incorrectly classify divine power as a communicable attribute rather than recognizing omnipotence as an incommunicable attribute that cannot be shared with creatures. The theological system makes problematic analogies to the incarnation, showing a confused understanding of the hypostatic union and potentially opening the door to Arian implications. This theology represents a concerning return to concepts the early church fathers fought against when confronting pagan Greek thought, rather than a retrieval of biblical teaching. Departing from the "pattern of sound words" handed down through church history in favor of novel interpretations should raise significant warning flags. Key Concepts The Creator-Creature Distinction The most fundamental division in Christian theology is not between spiritual and material beings, but between the uncreated Creator and everything else that exists. Divine Council Theology dangerously undermines this distinction by placing God and created spiritual beings in the same category of "Elohim." While proponents acknowledge God as the uncreated Creator, they nevertheless insist on categorizing Him alongside angels, demons, and other spiritual entities based on shared attributes of power or function. This categorization system parallels pagan worldviews more than biblical theology, where God exists in a class of one. By defining "Elohim" as a functional category related to spiritual power rather than an ontological one, this approach inadvertently returns to a hierarchical view of spiritual beings with God merely at the "top of the totem pole" rather than in an entirely separate and unique category of existence. This framework subtly but significantly undermines biblical monotheism by suggesting God shares a fundamental nature with His creatures. Communicable vs. Incommunicable Attributes Divine Council Theology mishandles the traditional theological distinction between God's communicable and incommunicable attributes. In classical Reformed theology, communicable attributes (like love or wisdom) can be shared with creatures in a limited, analogical way, while incommunicable attributes (like omnipotence, eternality, or divine simplicity) belong exclusively to God and cannot be shared without making the creature into God. Proponents of Divine Council Theology erroneously suggest that the power denoted by "Elohim" is a communicable attribute that God shares with spiritual beings, rather than recognizing omnipotence as properly incommunicable. This misclassification creates theological incoherence: if God could truly share His omnipotence with creatures, those creatures would effectively become equal to God in power, creating the logical impossibility of multiple omnipotent beings. This confusion of categories demonstrates how this theological system fails to maintain proper distinctions that are essential for preserving the uniqueness and transcendence of God in Christian theology. Memorable Quotes "Christianity and biblical Judaism—the primary distinction is not between spiritual and matter... The primary distinction when we're talking about the most absolute line is the distinction between the uncreated creator and his creation." "Rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and have been victorious for hundreds and thousands of years... Moffitt and Van Dorn think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't." "These teachings are pagan. This is talking about returning to a world populated by spiritual beings, and God is kind of just on the highest part of the totem pole... We're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture." Resources Mentioned Reformed Arsenal article series on Divine Council Theology Full Transcript [00:00:24] Introduction and Episode Setup Tony Arsenal: Welcome to episode 461 of the Reformed Brotherhood. I am Tony, and today it's just me. Hey, brothers and sisters. We had a little bit of a scheduling conflict this week, so Jesse is taking the week off and uh, it gives me an opportunity to talk about something that I've been doing a little bit of research on. [00:00:47] Affirmations and Denials Tony Arsenal: Hopefully the listener has noticed that Jesse and I have been trying to keep our affirmations and denials a little bit tighter so we can get into the meat of the episode a little bit quicker. But occasionally we do run into a denial, usually a denial, but we run into a denial that, uh, we often say this could be an episode of its own. And so today is one of those episodes. So I'm not gonna give you my normal affirmation or denial. I'm just gonna jump into it. Now this is gonna be a little bit off the cuff. I've been doing some research, so I may not have as much of the receipts as the kids say, um, as I normally would. But I am writing a series of articles on this issue over@reformedarsenal.com. I'll make sure to put the link to the first article in the show notes. All of the receipts are there, all of the timestamps for the podcast episodes that I'll be. Discussing your critiquing. Are there citations for research work that I'm doing? All that stuff is there. So if you're interested in digging into the meet and you're the kind of guy who, or girl who likes to nerd out in the footnotes, then head over to uh reformed arsenal.com. You'll find the series pretty quick. [00:01:56] Introduction to Divine Counsel Theology Tony Arsenal: What I wanted to talk about today, and I'm glad we have kind of a whole episode, uh, to talk about it, is a movement, uh, that has some foothold in reformed theology. Uh, it's not new, uh, it didn't start in reformed theology, but for some reason, uh, those who are within our orbits tend to be a little bit enamored by this kind of theology. I'm not exactly sure why. [00:02:19] Michael Heiser's Influence Tony Arsenal: This theology is often called Divine Counsel Theology, and it was really, um, you know, it's not entirely new even with, with this figure, but it was really made popular and sort of, um, spread about and made accessible by the late Michael Heiser. Um, part of this is because he was just a very winsome, uh, guy. He took. Sort of highfalutin academic concepts and was able to bring them down to, uh, to an understandable level, including things like ancient near Eastern context, biblical, you know, ex of Jesus Hebrew language, other ancient near Eastern languages, which of course, that's that kind of stuff is what this podcast is all about, taking difficult, sometimes technical concepts. Talking about them, translating them into kind of the language that everybody else speaks. So that project was fine. The issue is the direction that he goes with a lot of the theology. So Michael Heiser writes a book called Unseen Realms, which is seen as kind of a retrieval of the supernatural mindset and worldview of the Bible. Uh, there's a lot to be commended about that, uh, enterprise, about that intention. I do agree with part of what he has to say when he says that we've lost a lot of the supernatural context of the Bible. Um, but I think where he goes with it is a direction that we really ought not go and we'll dig into it. [00:03:43] Critique of Reformed Fringe Podcast Tony Arsenal: The reason this is coming up now is because recently there's been a series of articles and podcasts put out by a show called The Reformed Fringe. Uh, some if you're in the Telegram chat, which you can join at, uh, t Me slash Reformed Brotherhood. You've already seen some of this stuff. We've already talked about it a little bit. But the Reformed Fringe is a podcast that sort of tries to fill a space that's something like Haunted Cosmos, which we've talked about before. Um, fills sort of looking at the weird fringe kind of things in the world. Ghosts, paranormal activity, trying to explain it through a biblical, uh, lens or worldview. Again, that's a commendable. Effort. There are strange things that happen in our world that are not easily explainable or at all explainable by natural, uh, naturalistic means. And so coming to those things with the Bible as our, uh, rubric to instruct us on how the world works is a commendable thing. But again, this project, which is by and large, um, and we'll get into maybe, but by and large is just an extension of, um, Heiser's project really goes in directions that cause all sorts of problems down the road. So the podcast is, uh, run by a guy named Doug Van Dorn, who most of the audience probably hasn't heard of. I have had run-ins with Doug over the years. Um, the last time I ran into him actually was revolving around similar kinds of issues that I'm gonna be calling out today. Um, and it, it ended up with him kind of having to depart from the reform pub, uh, maybe to put it a little bit politely and, um. You know, he has, he has taken, he's theology, which was not explicitly reformed. Heiser was not a reformed guy. He had no claims to be a Calvinist in many ways. Uh, he was sort of anticon confessional in, in that he opposed not the idea of a faith statement, but he sort of purported to come to the Bible with no biases, with no tradition. He wanted to approach what he called the Naked Bible. That was actually the name of his podcast before he died a few years ago. And so what Doug Van Dorn is, has done who, uh, Doug is a claims to be a 1689 Reformed Baptist. He's a pastor in Colorado, I believe. Um, he has tried to take this divine counsel theology and bring it into the reformed world. So he comes at it with a, a slightly different angle, but for the most part, his conclusions are the same. And in many cases he just straight up steals ER's work and doesn't cite it, doesn't do much to, uh, articulate that this is not his original research. Um, so he's taken that and he's trying to bring it into the reformed world. And Heiser himself was actually quite influential when I was a, an admin in the reform pub. We would run into lots of, lots of young reformed guys. Who were really enamored with this and they really saw, he's project as sort of a return to a pure form of exo Jesus that really got at what the Hebrew was saying. And it tickled, I think, kind of an intellectual, uh, an intellectual itch that a lot of those guys had combined with sort of this desire for the new and novel, um, which is in itself can be pretty dangerous. To sort of make things a little bit more pressing, Heiser has teamed up with John Moffitt, who many of our listeners may know. Uh, he's one of the co-hosts and founders of the podcast, Theo Cast, uh, which otherwise is a perfectly fine podcast. Um, he's also a 1680 or claims to be a 1689 Reform Baptist. He's a pastor. Um, their podcast is sort of what you would get if you had, uh, and I don't mean this to be pejorative, although maybe it is a little pejorative. Theo cast is what you would get if you took r Scott Clark. Uh, you made it much less intellectual and careful, and then made it Baptist. And what I mean by that is Scott's whole project. In large part is to recover and to emphasize the law gospel distinction. Theo cast has taken that and sort of cranked it up to 11. Uh, and they have um, they have sort of moved away from a lot of the classical reform distinctions of the law itself, so they don't full on deny the third use of the law. But in practice they would say that, um, good works is no kind of evidence whatsoever for your, um, for your faith. It's no kind of evidence of your, your salvation, which of course are confessions themselves. Um, say that there is a kind of evidential value to assessing our good works within certain reason and con. So the show is otherwise orthodox. You know, I I, I recall hearing episodes where they were refuting things like EFS, um, but because of that, Moffitt brings with him sort of an air of credibility and an error in orthodoxy that, um, the show itself probably hasn't merited. If Doug just recorded, pushed, play and put it on the. I don't think there would've been too much, uh, too much of a following. He would've probably, you know, grabbed a couple people who heard it and thought it was interesting. But because Moffitt has such a following on Theo cast, he brings with him a large audience, and that makes it particularly dangerous because his name attached to it makes it more widespread. It makes it feel like it's safer. And so I think a lot of people, uh, assume that what he's saying is orthodox and good. And I think what we'll find out is, is that it's not. So I think that's enough ProGo. [00:09:10] Elohim and Its Implications Tony Arsenal: I'm gonna go ahead and, and jump into explaining kind of what the theology that we're talking about is and, and what the problems are. So this all started kicked off, uh, with a series of podcast episodes and the first episode, and again, I don't have the specific titles here. I'll put a bibliography in the show notes on this one just so you have links to all the relevant episodes. Um, this all kind of kicked off with a podcast episode called something like The History of the Word God, or something like that. And, um, basically what Moffitt and Van Dorn want to do is they wanna look at the word Elohim in the Bible, which of course is a plural noun. Uh, in Hebrew, the, the suffix, just like in English, we might add an S or an ES, um, to a word to make it plural. Or in Greek, it's usually, if it's a masculine, uh, noun, it's, it's an oi or an omicron iota that sort of always sound at the end. Um, or when we, we talk about Latin, you have, you have like, um, you add the I at the end, so we say octopi instead of octopuses or something like that. Cacti instead of cactus. Although both of those are kind of pig Latins, um, in, in Hebrew for, uh, for masculine nouns. The suffix that you add to make it plural, is that eam sound. It's a, it's an Im if you transliterate in English. So the word Elohim is a plural of the original noun El which is a proper name for a eury deity. But it came to just be the singular word for, for God. Um, and, and in non-biblical language, we would say in a God. Um, and we do see in English, there are in, in Hebrew, in the Bible, there are places where we see the singular of this. It's kind of an older form, so it doesn't show up as much. Um, but by and large when we see the word Elohim in the Bible. Something like, uh, outta 2,600 references or more than 2,600 references in the Bible. Um, the word Elohim is associated with a single, a singular noun, and it only refers to the God of Israel. What Moffitt and Van Dorn want to do is they want to take this word and they wanna define it based on the abnormal. Uh, use of it. So the vast minority, minority of cases in the Old Testament, the word Elohim refers to the gods or to a non, like what we might say is lower G God, either like the God, Baal, or some sort of collective reference to the gods, the gods of the nation, or something like that. They wanna take the fact that there is this variation in the way the word is used and sort of radically redefine how the Bible uses it. And this, this is what I call and what a lot of people would call an etymological fallacy. So what they're doing is, instead of, uh, looking at the word and defining it based on how it's used in an, in an overwhelming fashion, they're looking at sort of the etymology of the word. And then they're using the fact that there are, uh, some pretty Dr. Dramatically minority cases where the word is used in a different way and they wanna redefine it and say, in, in all or most cases in the Bible actually. This is what the word means. So they look at the word L, which from its root has something to do probably with the, with the word for power or something like that. Um, they wanna look at it. And, you know, if you read someone like Vos in Reformed dogmatics in his volume one, he talks about how when we see the name Elohim for God, it denotes or, or refers to his sort of power, his omnipotence, which is all good and fine, just like we would say Yahweh. Uh, as a proper name refers to God sort of in his covenant role. It's his covenant name, his, his intimate, familial name that he shares, uh, with his people or he reveals to his people. Elohim is a more abstract name and it refers to God's power. Usually we see it in relation to his cre creation. So in Genesis one, um, when it's God created, it's Elohim created, which is also important and relevant for, for later. So what they wanna do is they want to say that Elohim actually. What Act Elohim actually means is it's a reference to a class of beings, spiritual beings, and that that it means sort of any spiritual being that has some type of supernatural power or enhanced power, some sort of spiritual power. They do this by saying that the noun is not an ontological noun, it's actually like a noun of function. Um, so like we would say a, a good example in English would be a painter that's a noun of function. It's a title of function. It any person could be called a painter if they engage in the verbal action of painting. And so what they're saying is that any being that engages in the action of having power. Is, uh, is an Elohim. And so that would include, in narrating at least, it would include angels, demons. Uh, I, you know, I don't know that they've said this explicitly, but I, I think Heiser would've included things like ghosts, disembodied spirits, um, humans in sort of the intermediary state might be considered Elohim humans in the, in the, um, this. Life are called Elohim, uh, in some instances. So, so this is where the Divine Council theology comes from, and that comes from Psalm 82, I think, where there's this council of Elohim that, that Yahweh seems to be speaking to and deliberating with. Or you look at Joe, where the sons of God come and they sort of pulled court in God's heavenly presence. So he would say those are examples where the, the collected Elohim. God being one of the Elohim are somehow gathered in this heavenly divine counsel. Now what this does is just devastating to Christian theology is it takes God who exists in a class of one. The, the, the God of the universe is, is the only uncreated entity in all of of the world. And so when we start to talk, and this is ironic, when we start to talk about the ways to divide up the world, the ancient world, the, the pagan world tended to divide the world between, um. Between spiritual and material. So think of g Gnostics where matter was bad and spirit was good. Or even think of something like, um, the Greek pantheons, the Greek, um, Greek religion, like ancient Greek mythology. You have sort of the spirits and the spiritual world and the gods inhabit a spiritual, have a spiritual existence for the most part. And then you have the physical world where kind of people live, uh, at least while they're alive. Christianity and, and Judaism, at least Biblical Judaism. On the other hand, the, the primary distinction is not between spiritual and matter. There is of course that distinction. There are humans, which are spiritual and material. There are animals which are entirely material, and then there are angels which are entirely spiritual. And so we would say that God is spiritual. So that is a distinction in the world. But the primary distinction when we're talking about the most absolute line is the distinction between the, the uncreated creator and his creation. So what Moffitt, Moffitt and Van Dorn do is instead of observing that biblical distinction, which really all of Christian theology and Christian monotheism rests on, they wanna say that instead, the distinction is between the. Um, is between the Elohim as the sort of spiritual beings and then sort of everything else of the created world, and so they wouldn't deny that God, that Yahweh is. The uncreated creator of all things, but they would say he's an uncreated Elohim and that there is a class of created Elohim. So I don't, I don't think you have to go too far down this road to see what this does. It puts God on the same level as his creatures in at least one way. Um, and I think we'll find out later, uh, as we talk through this, actually it does it in a couple ways that are really, uh, really can be problematic as we go. And so, uh, just let me be clear if all that, if all that Moffitt and Van Dorn were saying, if, if all they said was, um, we can use the word Elohim to describe any creature. Or God that doesn't have a body. Elohim is a synonym for the word spirit. Um, that wouldn't be the wisest way to speak, I don't think. It wouldn't be the, the most, um, felicitous or safe way to talk about the distinction. But it wouldn't be controversial. There'd be nothing wrong with that. It'd just be using a different word. It'd be like if I said, well, instead of the word spirit, I'm gonna use the word bibly bop, you know? So we have. We have God who is bibly bop, and we have the angels who is bibly bop, and humans are biblio bop. And also material, again, not the safest way to talk. There's no reason to use that alternative language when the Bible gives us perfectly legitimate language. Um, but it wouldn't be a problem. But Moffit and Van Dorn go. Way past this and maybe they don't realize it. I've asked them on Twitter, I asked them to clarify. I didn't get a response. So if they are hearing this, which maybe they will, maybe they won't. If they're hearing this, I would really love to get some clarification on some of these questions because I would love nothing more than to be able to say that this was all a big misunderstanding and that actually all they're saying is that there is this spiritual existence. That, um, we can put all things that are spirit without a body or spirit with a body. We can put all those in the same category and call that category Elohim. Again, I don't think that's safe, but if that's all they were doing, that would be fine. But we see in their episodes, and I'm gonna try to grab some quotes, um, from, from some of the articles I've written. But again, go read the articles because this goes way more in depth. It's got timestamps of it. It's got links to their episodes. Don't take my word for it. Go listen to their. Words and, and check, you know, check my math on this. But what they do is they actually start to, in, in an attempt to justify why it's okay to put God in the same category as his creatures. Um, and in at least one way, they start to make some weird statements that have a lot of systematic theology, um, implications that are, are just really, really risky. So, for example, one of the ways that they try to kind of explain this, I'm gonna pull, pull the article that I wrote up here. So, great podcasting. [00:19:34] Communicable vs. Incommunicable Attributes Tony Arsenal: Um, one of the ways they start to try to do this is again, they, they wanna say they use this distinction between incommunicable and communicable attributes, right? So in, in Christian theology, classically speaking, a communicable attribute of God is an attribute that he shares or could share with. A creature and primarily we're talking, you know, we're talking about attributes that he shares with his image bearers. So something like, um, love. Love is a communicable attribute. Our love is different than God's love, but when we say love, we're talking about the same basic category of things God loves differently than we do. But love and in a human sense, and love in a, in a divine sense, are still talking about the same thing. There's a point of contact there. Um, an incommunicable attribute would be something like, um, something like eternity. Right. Eternity is not just an extended infinite sequence of time. If it was, he could share that with us. Um, but eternity or infinity is an entirely different way of existing than a creature could ever, could ever exist in divine Simplicity is another example. Um, God could not make humans simple because simplicity entails all sorts of things like infinity. Um, eternality. Um, you know, omnipresence, omni, potent, all of these things are entailed by simplicity. So God could not make a creature infinite because in order for it to be infinite, it would have to be God. Uh, God could not make a creature simple, uh, in the, in the sense of no composition of parts. Uh, because that would mean that that creature is actually God and has no composer. So, so those would be the classic, uh, incommunicable attributes and omnipotence. Is considered, although it's a little bit weird, it sort of crosses the line in some ways. But omnipotence is considered. An incommunicable attribute. God cannot share his omnipotence with a creature because you can't have two omnipotence. Um, if you have two omnipotence, then those two omnipotence cancel each other out in some sense. If God, and, and, and he has a will, God wills one thing, and then I as a creature, if he shared his omnipotence with me, somehow willed a different thing, then we would no longer be, neither of us would be omnipotent. Where this goes sideways with Moffitt and Vandorn is rather than respect omnipotence as a an incommunicable attribute, they say that the attribute or the word Elohim denotes power or might, and that is a communicable attribute. So God does give us a certain level of power. He allows us a certain level of agency. He grants that to us. Again, I'm not even sure that we would call that an an. A communicable attribute. Um, but in a sense, I guess it is. And so they say here, um, Elohim does not mean omnipotent. It means power. It's not an incommunicable attribute. It's a communicable attribute that all kinds of entities could possess. So they're saying that the word, um, the word Elohim, uh, in the Bible denotes that a. A, an entity possesses a certain kind of power or acts in a certain role of executing a certain kind of power. And that doesn't mean omnipotence. It means it means potence. It means some sort of power. And so that that wielding power attribute that. Uh, being a, being that wields power, that attribute, whatever we want to call it, however we want to phrase it, that is a communicable attribute that God shares. He communicates that attribute to all other beings in the class of Elohim. Now, let's just back that up for a second. Um, this still would mean that God has to be the creator and they don't deny that, but it would still mean that God, prior to creation. Was an Elohim in a category of one, and then somehow he created a class and because he's extended. This attribute of wielding power, say power wielder, to try to make it actually more of an attribute. He's extended this attribute of power wielder to uncreate or to created angels, demons, human spirits, whatever other spiritual entities there might be. They would bring in things like principalities, powers, they have a whole, in other, other contexts, they'll talk about this whole different bifurcation of types of spiritual beings that I think is a little speculative, but not a big deal. He extends this power wielder attribute to these created categories. And instead of this now creating a separate category of power wields who are not God, it now is uh, he expands this category of one to now include all sorts of other things, which again, as you can, you can imagine, just runs into problems. And so the, again, this, this word Elohim appears over 2,600 times, and of these instances, 230 of them refer to the God of Israel. So the idea that that. This word is not used specifically as a reference to the God of Israel, or should not be thought of as uniquely titling or almost exclusively titling God. The God of Israel just doesn't really match the data, but it's also just really poor Exogenic method. So rather than take the predominant usage and look at the context. Understanding that the predominant usage is the predominant usage. Instead, we're gonna go back and say, well, these, these minority, these 300 or so cases outside, and not even all 300 of them are used the same way, but these 300 or so cases of them not referring to the God of Israel, we're gonna use that to redefine the word. Its entirety. It's just poor. It's just poor scholarship. It's overly speculative. Um, I haven't read much of. He's work on this in the primary sources. Um, I, I would venture a guess that Heiser makes a much more robust argument than this. And this is part of the problem. When you take an already speculative, already dangerous theology and you try to pop popularize it when you just don't have the same chops that he did, uh, you end up really making some crass, simplistic arguments that just make you look a little silly. To think we can take 200 or 2,600 instances and redefine 2 20, 300 of them. By the way, it's used 300 of the times Just doesn't make any sense. So it again, if, if all we are saying is that God is spiritual and angels are spiritual and so there is some point of affinity between the two, then that would be okay. That wouldn't be a problem. Again, there's some risk in using the word Elohim in that. Sort of placeholder, but, um, that would be a semantic discussion. What they're doing is far, far deeper and far more problematic than that. [00:26:30] Systematic Theology Concerns Tony Arsenal: And so the, the other thing they do, um, that I think is really dangerous, and I don't have all of the, I haven't finished this article yet, so I don't have all of the timestamps in front of me to, to, to get there, is in attempting to justify this Moffitt, uh, in, in one of the other episodes, he turns to the incarnation as a sort of model. And so he'll say that, you know, the son of God is divine, but he's also human. And the fact that he's human, uh, doesn't therefore mean he's not also uniquely the uncreated creator. I would assume everyone hearing this who listens to this show, uh, which has done many, many episodes on Christology, it's one of our pet projects, is just throwing their listening device across the room because what Moffitt seems to miss entirely is that Christ is not, the sun is not in the category of human. Uh, sort of in a simple sense, Christ is in the category of human because he assumes to himself a second created nature. So what, what the, the analogy he's trying to draw is if the sun can be human without ceasing to be the unique one, uncreated God, then so also can, the whole trinity, I guess, can also be Elohim without ceasing to be the one uncreated God. He even goes so far as to say that there is Uncreated Elohim, and then there is created Elohim, and they're all in the category of Elohim, but because there's this commonality, we should still consider that class. And he draws that distinction or he draws the implication that. Um, there's somehow uncreated humanity in Christ, which is a whole different ball of worms that we won't get into. But in, in drawing this analogy, he sort of shows that he really doesn't understand the hypostatic union. He doesn't understand the incarnation, or if he does, he's really making a poor comparison because in the hypostatic union it's not as though the son, uh, as divinity, the son, as the one uncreated. God simply adds to himself in a raw sense and merges. Uh, he doesn't become part of the category of human without taking on a second nature. And then now we are even getting into some inconsistencies. Is human an ontological category or is that a category of function? Are there other categories of function, uh, other creatures in existence that the category of function human might fit? So I think you can see that this just is not a self consistent. Um, a self-consistent system and it leads to all these weird implications. Um, you know, and then they'll even go on to talk about how the Son is the angel of the Lord. I'm not gonna get into a lot of it here, and I agree with that thesis that the, when we see the angel of the Lord in the Old Testament, in the vast majority of cases, we're probably seeing a pre-incarnate appearance of, um, of the second person of the Trinity. They go so far as to say that this is actually a sort of. Incarnation or a sort of hypostatic union of the Elohim nature. So they, they, they draw this distinction, or they draw this parallel between created Elohim and Uncreated Elohim, and they, they argue again, I think implicitly, but in some instances it's almost, it's almost explicit that the son in, in being the angel of the Lord, takes on the uncreated or takes on the created Elohim nature. It's, it's really, um, it's really problematic. So now we have the son who is, uh, sort of hypostatic united to the unc, to the created Elohim nature, and then also is hypostatic united to the human nature. Um, it, it really just gets messy and it confuses categories in a way that is not helpful. And if I'm just being frank, a lot of the younger reformed guys. And when I say younger, I'm talking, maybe I'm projecting back to when I was a younger reform guy, um, I'm talking about people in their mid twenties to maybe early thirties, right? The, the people who were maybe the second or third generation of the young restless reform guys, they didn't necessarily learn, uh, ref young restless reform theology directly from RC Sproul. You know, they weren't the first generation. Um, and, and maybe their pastors weren't the first generation, but, but maybe their pastors were the second generation and now they're learning it from their pastors. So you might think of 'em as like the third generation, to be frank, they don't usually have a great grasp on some of these systematic theology categories as part of why. Jesse and I do this podcast, and part of why we cover the same topic over and over again, part of why we're gonna go through this parable series. But when we're done, we're probably gonna go back and start over with systematic theology. We're gonna go back, we're gonna go through another confession. That's why we spent, we spent like six years going through systematic theology. And almost immediately went back to the Scott's confession and did most of it all over again because these truths need to be taught again and again and again. This is part of what Jude is talking about when he says, we have to contend for the faith. It's not just fighting with people online. It's not just polemics or apologetics. It is reteaching and handing down the faith that was once delivered to the saints. Again, and this is perhaps, and this is the last point I'll make. This is perhaps the most. Telling a reason we should be weary and suspicious of this theology. Paul, in, uh, one of the letters to Timothy, second Timothy, maybe he says, follow the pattern of the sound words that you heard from me. He's not talking about the scriptures. He doesn't say follow the sound words that I'm writing to you. He's referring to a body of doctrine sometimes. The Bible calls it the faith, right? Jude says to contend for the faith. There's this body of doctrine that is the teaching of the apostles, and it is encapsulated in this sort of set pattern of words. Erin A is called it the rule of faith or the regular fide, right? This is where we get things like the Nicean Creed or the Hanian Creed. Why we have creeds and confessions is because we don't need to reinvent the wheel and rather than rely on the safe time-tested words and concepts that have been proven and validated, and attacked and defended and, and um, have been victorious for hundreds and thousands of years, rather than rely on those. Moffitt and Van Doran think it is smarter and safer to depart from the pattern of sound words rather than to keep the pattern of sound words because they think that they are able to look at the Bible the way basically no one ever has in the 2000 years of the church and find something they haven't. I don't wanna be too bombastic. Um, I don't, I don't know either of them. Well, um, from what I can tell, what I've heard of their professions of faith, uh, they're, they're Christian believers. They love the Lord and are very confused. But these teachings are pagan. This is, we're talking about returning to a world of, of populated by spiritual beings. And God is kind of just on the highest part of the totem pole, and maybe there's a firm line between his place on the totem pole and the, the next level down. Maybe there is, um, gets a little bit less firm of a line when we're talking about Jesus, right? So there's some potential Arian implications there that the son, uh, is not the highest deity he is. He's like the father in some ways, but he, you know, in his sort of original form is like creatures in other ways. Um, we're just returning to something that the early church fought hard to get rid of when they came out of their pagan culture. When we started to see Greeks convert to Christianity, they had to figure out how do we come out of our polytheistic culture, and this is where we get the best defenses of monotheism. Jewish Christians didn't have to argue for monotheism because all the Jewish Christians already were monotheists in a biblical sense. The Greek Christians had to fight this stuff. Justin Martyr had to fight this stuff. Athanasius and the Cappadocian fathers had to fight this stuff constantly pushing back against the background Greek culture. And Moffitt and Van Dorn wanna point to that and say, see, really, they're just Greeks in disguise and in the reality is Athanasius and the cap oceans, were fighting against the theology that is making a resurgence in this divine council theory. [00:34:55] Conclusion and Call to Action Tony Arsenal: So I think that's enough for now. Please. Again, I'm writing a long series on this. I don't know how long it's gonna take. I think it's gonna be probably 10 or 13, 10 to 13 articles. It's, it's gonna be a pretty extensive project. But go read them. Go look at them, listen to their episodes, read their articles, and then you compare that to the word of God, has what I said made more sense or does what they make more sense. So I'll leave you with that. The dog is losing her mind. And uh, with that honor, everyone love the brotherhood.

From Platform to Pilgrimage: Pastor Ben, Cleave to Antiquity, and a Journey to the Apostolic FaithFaith over fame. Conviction over career. What would you give up to follow truth where it leads? These questions sit at the center of Pastor Ben's move from Protestant ministry into Eastern Orthodoxy—a decision he announced on his YouTube channel, Cleave to Antiquity.For years, Cleave to Antiquity was a thoughtful Protestant apologetics channel engaging Catholics and Orthodox Christians. So when Pastor Ben posted his conversion announcement on Cleave to Antiquity, many were stunned. The cost was immediate: he resigned his pastorate, lost followers, and faced criticism from former allies. As he admits, “It would be much more lucrative for me to remain Protestant.” Yet he chose faithfulness over familiarity.In this episode, Mario Andrew and Jeremy Jeremiah of Cloud of Witnesses react to Pastor Ben's announcement video from Cleave to Antiquity—pausing to consider what his story means for Christians wrestling with questions of unity, authority, and continuity. They highlight how Ben's journey combines heart and mind: a moment in prayer with Orthodox elements where he sensed a holy presence (a fragrance of incense, a gentle warmth), and an intellectual crisis where he could no longer defend certain Protestant positions in good conscience. Integrity demanded he follow the truth—even when it led away from comfort.Ben's path raises the questions many of us ask:Unity: How do we pursue oneness in Christ amid denominational fragmentation?Authority: Is it Scripture alone, or Scripture within the apostolic tradition?Continuity: Can today's faith and worship be traced to the early Church?As Pastor Ben enters the catechumenate—a season of learning before reception into the Church—he's reframing Cleave to Antiquity from teaching to learning, inviting his audience to explore the Fathers, the Creeds, and the liturgy with him. Mario and Jeremy reflect on how this posture of humility models the kind of discipleship the whole Church needs.If you've ever felt drawn toward Orthodoxy or the apostolic faith, or you're simply curious what's moving thoughtful Protestants in this direction, join us. Watch our reaction and discussion of Pastor Ben's Cleave to Antiquity announcement, pray for him in this transition, and consider exploring the ancient paths for yourself.Wherever you are on the journey, may Christ lead us all deeper into truth, unity, and love. Visit Cloud of Witnesses Radio: https://cloudofwitnessesradio.com/ 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!

https://www.southeastuary.com/ https://www.livingstonescrc.com/give Paul Vander Klay clips channel https://www.youtube.com/channel/UCX0jIcadtoxELSwehCh5QTg https://www.meetup.com/sacramento-estuary/ My Substack https://paulvanderklay.substack.com/ Bridges of meaning https://discord.gg/MGC5Mm9d Estuary Hub Link https://www.estuaryhub.com/ If you want to schedule a one-on-one conversation check here. https://calendly.com/paulvanderklay/one2one There is a video version of this podcast on YouTube at http://www.youtube.com/paulvanderklay To listen to this on ITunes https://itunes.apple.com/us/podcast/paul-vanderklays-podcast/id1394314333  If you need the RSS feed for your podcast player https://paulvanderklay.podbean.com/feed/  All Amazon links here are part of the Amazon Affiliate Program. Amazon pays me a small commission at no additional cost to you if you buy through one of the product links here. This is is one (free to you) way to support my videos.  https://paypal.me/paulvanderklay Blockchain backup on Lbry https://odysee.com/@paulvanderklay https://www.patreon.com/paulvanderklay Paul's Church Content at Living Stones Channel https://www.youtube.com/channel/UCh7bdktIALZ9Nq41oVCvW-A To support Paul's work by supporting his church give here. https://tithe.ly/give?c=2160640 https://www.livingstonescrc.com/give

I had the privilege of speaking with Stephen Morrison, author of "All Riches Come from Injustice." We discuss the danger of wealth, the dignity of the poor, and the importance of community and organization. 00:00 - My Introduction 08:30 - Stephen's Introduction14:15 - Called to slavery/submission?19:30 - How is submission freedom?26:30 - Orthodoxy, Orthopraxy, and Heresy36:00 - Meritocracy vs. Early Church on the poor39:30 - How much constitutes excess?50:45 - Individual vs. systemic responsibility63:00 - All systems lead to injustice? 76:45 - Hoarded wealth vs. hoarded political powerA huge thanks to Seth White for the awesome music!Thanks to Palmtoptiger17 for the beautiful logo: https://www.instagram.com/palmtoptiger17/Facebook Page: https://www.facebook.com/thewayfourth/?modal=admin_todo_tourYouTube: https://www.youtube.com/channel/UCTd3KlRte86eG9U40ncZ4XA?view_as=subscriberInstagram: https://www.instagram.com/theway4th/ Kingdom Outpost: https://kingdomoutpost.org/My Reading List Goodreads: https://www.goodreads.com/author/show/21940220.J_G_ElliotPurity of Heart is to Will One Thing: https://www.religion-online.org/book/purity-of-heart-is-to-will-one-thing/All Riches Come from Injustice: https://www.goodreads.com/book/show/126089086-all-riches-come-from-injustice?ac=1&from_search=true&qid=6HixAeEOEp&rank=3How Propaganda Became PR: https://www.goodreads.com/book/show/49631693-how-propaganda-became-public-relations?ref=nav_sb_ss_1_21Richard Wolff on Understanding Communism: https://www.youtube.com/watch?v=-L9rxsESNGU Thanks to our monthly supporters Phillip Mast patrick H Laverne Miller Jesse Killion ★ Support this podcast on Patreon ★