Podcasts about Orthodoxy

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

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

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

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

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

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

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

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

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

**CONTENT WARNING** This episode discusses sex and intimacy, please be mindful and aware when you tune in. Welcome to the Inverted Orthodoxy Podcast! We're Blake, Kyle, and Doug the pastors from Living Springs, here to take you on a weekly adventure through the twists and turns of faith. Got questions? We've got answers, and sometimes more questions! Join us as we explore, celebrate, and embrace the beautiful complexities of belief. This weeks episode covers the following question: How have you guys navigated a healthy sex life and how has scripture informed you of this? The bible has lots to say about it but how do you interpret / bring it into the modern relationship when it comes to intimacy, divorce, what is and isn't permissible?

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

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

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

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

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

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

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

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

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

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

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

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

Met. Luke of the Ukrainian Orthodox Church (UOC) delivered this address on December 4, 2025 at the conference titled: "The Crucifixion of Orthodoxy in the 21st Century: Spiritual Wars, Ecumenical Offensive, and Global Politics" hosted by Center for Geostrategic Studies in Belgrade, Serbia.

Miriam Moster has a PhD sociology, she is a Mellon Humanities Public Fellow and a Wexner Graduate Fellow. Her research explores Jewish communities, education, and the experiences of individuals navigating the boundaries of insular religious worlds. "Navigating the boundaries" means moving from one sector of Judaism and observance to another sector and lifestyle; and she has published widely on these topics. Her work is distinguished by an interdisciplinary approach, drawing on sociology, narrative, and cultural studies to better understand how people view and construct their own personal identity and how they fit into a community. In a wide-ranging conversation, we talk about adults who leave the observant community, the acceptance and value of research in the Haredi community, divorces and their impact on changes in religiosity and religious self-identification, Shabbat for singles, the greater acceptance and "mainstreaming" of therapy, and the dangers and cautions relating to therapy.

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

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

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

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

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

This video is a clip of my stream "St. Nicholas: The Untold Story Behind Santa Claus." If you would like to watch the entire stream please click the following link. https://youtube.com/live/RwWR07PXzSU Thumbnail and Clips: iPak Arts: https://linktr.ee/ipak_arts

From Restless to Rooted: Joshua Williams on Calling, Repentance, and a Faith That Endures.What happens when the map you drew for your life no longer fits the road God is actually giving you? In this continuation of our conversation with Joshua Williams, we trace a candid journey through disappointment, redirection, and the quiet practices that turn belief into a way of life. This isn't highlight-reel faith; it's the daily, hidden work of following Jesus when the feelings fade and the next step isn't obvious.In this episode you'll hear about:Calling vs. career: how God reshapes ambition into service and steadies the heart when doors close.Repentance as renewal: not shame, but the rhythm that keeps love honest and hope alive.Prayer that holds in storms: learning to pray Scripture when words run out.Community and accountability: why “just me and Jesus” isn't enough when you're tired, tempted, or unsure.Sacrament and Scripture together: how worship and the Word form a faith that lasts beyond trends.Suffering without cynicism: carrying grief to Christ and finding courage to begin again.Why listen: If you're in a season of waiting, change, or quiet rebuilding, Joshua's story offers both clarity and comfort—practical ways to keep moving with Jesus when you're short on answers but rich in questions.If this conversation encouraged you, subscribe, share it with a friend who needs steadying grace, and leave a quick review with the one practice—prayer, repentance, or community—you're committing to this week.**********What if the road to Jesus runs through a guru? We sit down with Joshua to trace his unlikely path from a Romanian “enlightenment” school to Orthodox Christianity, and we ask the questions seekers rarely say aloud: Do mystical experiences prove truth, or do they force us to ask which spirit we're listening to?Joshua describes leaving the U.S. to “throw himself into the arms of the universe,” clinging to ideas like reincarnation and religious unity while resisting the moral claims of Christ. Inside a syncretic school that blended Hindu and Buddhist concepts, he encountered a compelling teacher, apparent clairvoyance, and a vision of reality where Brahman reigns as impersonal essence. That promise of unity felt expansive—until it demanded he treat personhood, love, and moral responsibility as illusions. We contrast that with the Orthodox claim that God is personal and tri-personal: the Trinity as eternal communion, love that exists before creation, and a God who is everywhere present yet distinct from creation. Rather than absorbing us into a faceless One, God calls us by name and invites real relationship.Across the conversation, we map the turning points: irritation at the name of Jesus giving way to self-awareness, recognition of authentic Christian witness, and a rethinking of “science versus faith” that leaves shallow slogans behind. We explore discernment of spirits, why power isn't proof, and how an impersonal metaphysics drifts toward quiet nihilism. Then we look at the Orthodox vision of personhood that grounds meaning: if we're made in God's image, our capacity for love is not a cosmic trick—it's the point.If you've chased enlightenment and still long for a face behind the light, this story will meet you where you are. Listen, share with a friend who's wrestling with pantheism or syncretism, and leave a review to help others find the show. Subscribe for more conversations that take faith, reason, and experience seriously.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, XPlease leave a comment with your thoughts!

Dylan is the founder and president of the St. Nicholas Cabasilas Institute for Orthodoxy & Liberty, a research fellow at the Acton Institute, and has a PhD in theology. He is the husband of Kelly and the father of his four children: Brendan, Aidan, Erin, and Callaghan.

This week we'll celebrate Shabbat, Rosh Hodesh, Hanukka—and all readers of TRADITION know what that means: Its Mrs. Cooperman's Shabbat and a chance to check in with our distinguished editor emeritus, Rabbi Emanuel Feldman. 30 years ago, R. Feldman published one of our journal's most memorable essays, “God and Mrs. Cooperman” (Winter 1995). Like other memes that have emerged from our pages—Adam I and Adam 2, Majesty and Humility, Rupture and Reconstruction—the concept of a “Mrs. Cooperman Shabbat” is now a handy heuristic to help us organize a way of thinking about contemporary religious life and what's been lost, and what's been gained, as Orthodoxy has flourished since the original Mrs. C sat in the pews of R. Feldman's father's Baltimore shul over 80 years ago. R. Feldman joined our current editor, Jeffrey Saks, to discuss how his perspective on these issues have evolved over his long life.The post Mrs. Cooperman's Shabbat first appeared on Tradition Online.

In this stream I discuss why I am a Christian supremacist and how Christianity is the greatest force for good in world history and show that by showing abhorrent rituals in other World Religions. . Make sure to leave a comment and let me know what you think. God Bless

Today's sermon is a response to an article in the New York Times on those seeking to convert to Orthodoxy.  While the article interviews clergy, recent converts and those seeking to convert, there are some items that were presented (and not presented) in the article that Fr. Demetri felt needed to be stated in a sermon.Please listen…

Rabbi Ysoscher Katz on Open Orthodoxy, Satmar Roots, Queer Inclusion, Mysticism vs. Maimonides, and the Haredi IDF Draft Crisis.In this episode, Daniel sits down with Rabbi Ysoscher Katz — a leading voice in Open Orthodoxy with deep Satmar Hasidic roots — to explore the future of Orthodox Judaism in the 21st century. They discuss why Rabbi Katz sees contemporary Orthodoxy as being in crisis, the obsession with labels (“ultra-Orthodox,” “modern Orthodox,” “open Orthodox”), and how to build a Judaism that feels spiritually exciting, morally serious, and genuinely inclusive.Rabbi Katz shares his journey from growing up in Williamsburg's Satmar community — with no secular education and an intensely anti-Zionist worldview — to becoming a passionate, liberal Zionist who still treasures the gifts of his Hasidic upbringing. He reflects on living with the tension between egalitarian modern values and halakhic hierarchy, and why he believes we must make observant life so meaningful that people are willing to live with its unresolved dissonances.The conversation dives into halakhic change and halakhic evolution, including Rabbi Katz's responsa on women's participation in the synagogue, LGBTQ / queer inclusion, and how close re-readings of classic sources can reveal possibilities earlier poskim never needed to see. From nursing in shul to bris and pidyon haben in same-sex families, he shows how fidelity to halakha can coexist with radical hospitality.Daniel and Rabbi Katz also contrast Maimonides' rationalism with Kabbalah and Hasidut, asking whether a purely rational Judaism “sucks out” too much of the mysticism and passion that biblical and rabbinic Judaism took for granted — and why a mystical, non-Maimonidean frame might better serve modern religious seekers.Finally, they tackle the explosive debate over Haredi exemption from the IDF draft, the social and spiritual cost of non-participation in Israel's defense, and how religious anti-Zionism collides with the lived reality of soldiers — including Rabbi Katz's own children — serving in Gaza.If you're interested in Orthodox sociology, Jewish theology, Kabbalah, Zionism, or the future of halakhic communities, this wide-ranging conversation is for you.#RabbiYsoscherKatz #lgbtq #orthodoxjudaism #OpenOrthodoxy #ModernOrthodox #halakha #QueerInclusion #JewishMysticism #maimonides #kabbalah #hasidut #Zionism #haredi #idf #jewishthought #jewishpodcast #jewishtradition

Can you be “just Christian” and still wear a team jersey? In this episode, Cloud of Witnesses team members Jeremy Jeremiah, Mario Andrew, and James St Simon sit down to react to a Reformed Protestant defense of labels, movements, and sola scriptura, and then press into the deeper questions underneath it all: unity, authority, and what it really means to be catholic in the sense of a complete, historic faith.We explore how “no labels” talk can hide real discomfort with fragmentation, and ask whether you can credibly claim two thousand years of Christian heritage while setting aside the worship, sacramental life, and conciliar teaching that actually shaped that heritage. Along the way, we test modern Protestant confessions against the early Church and ask whether you can quote the Fathers without also receiving the churchly life they inhabited.In this conversation we dig into:• The pull of “no labels” Christianity and the problem of theological tribes• What it means to be catholic as complete, not just universal• How liturgy, sacraments, and councils tether us to the early Church• Sola scriptura versus Scripture within a living Tradition and teaching authority• The danger of cherry picking Augustine, Chrysostom, and others to fit our systems• Justification as declared righteous versus actually being made righteous by grace• Why the New Testament insists that works and real transformation are necessary• Assurance, baptism, and whether a believer can truly fall awayAt the heart of the episode is the engine of the Reformation: sola scriptura. Our Protestant friends call Scripture “the norm that norms other norms.” We ask what that looks like on the ground, where every believer can become their own referee and the result is endless splintering. Against that, we explore a vision of Scripture inside the Church, where the Bible is read, preached, and lived within the grammar of historic worship and sacramental life.If you care about what unites Christians across the centuries, how faith moves from theory into a way of life, and whether the Fathers can really be claimed without the Church they loved and defended, this episode is for you. Share it with a friend who loves theology, tell us where you land in the comments, and join the Cloud of Witnesses community as we keep wrestling with the faith once delivered to the saints.Questions about Orthodoxy? Please check out our friends at Ghost of Byzantium Discord server: https://discord.gg/JDJDQw6tdhPlease prayerfully consider supporting Cloud of Witnesses Radio: https://www.patreon.com/c/CloudofWitnessesFind Cloud of Witnesses Radio on Instagram, X.com, Facebook, and TikTok.Please leave a comment with your thoughts!

In this episode, Nathan and Cameron dive deep into the rise of the so-called “ortho bros” and explore why so many young men are converting to Eastern Orthodoxy in today's chaotic cultural moment. Drawing on history, theology, and their own pastoral experience, they analyze Ruth Graham's New York Times article, compare the trend to the Young, Restless, and Reformed movement, and discuss the growing desire among Christians for rootedness, tradition, and doctrinal clarity. This thoughtful conversation challenges reductive explanations of hyper-masculinity and invites viewers into a richer understanding of how ancient Christian traditions speak into modern unrest. Perfect for Christians seeking deep theological reflection, cultural analysis, and Christ-centered insight on current events.DONATE LINK: https://toltogether.com/donate BOOK A SPEAKER: https://toltogether.com/book-a-speakerJOIN TOL CONNECT: https://toltogether.com/tol-connect TOL Connect is an online forum where TOL listeners can continue the conversation begun on the podcast.

Imagine being told you belong to a faith that is fighting to keep you out—and refusing to leave. In this week's Madlik, Geoffrey Stern and Rabbi Adam Mintz welcome Rabbi Steve Greenberg, the first openly gay Orthodox-ordained rabbi, for a deeply personal and wide-ranging conversation. Key Takeaways Vulnerability transforms the meaning of Torah. Bottom-up change is reshaping Orthodoxy. The tradition has the capacity — and the precedent — to grow. Timestamps [00:00:12] Rabbi Steve Greenberg's coming-out context and the question of LGBTQ+ Jews as teachers of Torah. [00:03:11] Steve's Yom Kippur aliyah story and being vulnerable to the text. [00:04:46] Confronting the biblical verses; reframing what Leviticus might mean. [00:06:22] Tamar's courage and parallels to LGBTQ+ belonging. [00:08:57] "Bottom-up Judaism": queer Jews staying, not leaving — shifting the halachic landscape. [00:11:39] Google rabbis, post-COVID authority shifts, and personal autonomy in community life. [00:15:08] Israeli changes: rejecting the Rabbanut, forming new models of partnership. [00:17:42] A painful role-play with a rabbi exposes how harmful "lifelong celibacy" messaging is for gay teens. [00:21:19] New data on LGBTQ+ rabbinical students and why queer spiritual sensitivity strengthens Jewish leadership. [00:24:56] Parents as powerful advocates: Orthodox families pushing shuls and schools to stop rejecting their children. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://www.sefaria.org/sheets/691629 Transcript here: https://madlik.substack.com/ Eshel: https://www.eshelonline.org/  

In this episode of the Soil Sisters Podcast, meet Jonah and Kendra Martin, the couple behind Holdfast Farmstead in Southwest Iowa. They unfold their transition from being ship captains to becoming homesteaders focused on regenerative agriculture. The conversation delves into establishing their 50-acre farm with rotational grazing practices, setting up a community-oriented farm store, and maintaining balance in their diversified income streams. The podcast explores their faith-driven approach to farming and discusses the philosophical connections between regenerative agriculture and spirituality. If you're curious what it's like to make a major life shift into regenerative farming and ranching, this podcast is for you. This conversation was recorded on Oct. 7, 2025.MEET OUR GUESTS: Jonah and Kendra Martin farm 50 acres of hilly pasture and timber in SW Iowa. They focus on regenerative practices using rotational grazing. Their new farm store fosters community building and networking starting with clean foods. From their website they sell shelf-stable, nutrient dense foods and tallow products. Learn more at HoldfastFarmstead.com. TIME STAMPS:00:00 Welcome to the Soil Sisters Podcast00:41 Meet The Martins01:17 From Ship Captains to Homesteaders04:58 Challenges and Decisions in Farming06:52 Building a Community Farm Store in Conventional Farming Country08:52 Regenerative Practices and Sustainability15:16 The Importance of Local and Clean Foods22:43 Navigating the Business of Farming31:52 Supporting Local Agriculture39:36 Community and Local Organic Groceries42:02 Farm Store Experimentation48:55 Faith and Farming01:01:11 Humanity and Empathy in Agriculture01:17:04 Navigating Farming and Income01:21:02 Balancing Multiple Ventures

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

Welcome back to the Let's be friends podcast!  With us today is a new friend, Father Seraphim Holland, of St. Nicholas Orthodox Church.You may know Father Seraphim Holland from his social media or YouTube channel, OrthodoxNet, or maybe, like me, he came into your algorithm when a Protestant woman named Sarah came to him on the streets of Athens, storm-trooping him with evangelism. Father Seraphim responded to her with such love, patience, knowledge, and kindness—he caught my attention, and I know many others. In our chat we cover many of the initial questions new converts to orthodoxy have. We discuss the importance of baptism with chrismation, prayer and the power of the Jesus Prayer, what “works-based” means, how to pray, what it means to pray without ceasing, keeping your mind on Christ, an alternative view on Charlie Kirk, new heresies, baptismal theology, “nice Jesus,” the ecumenism movement, being a new creation in Christ, Protestantism vs. Orthodoxy, acquiring the spirit of peace, Saint Seraphim of Sarov, and what salvation is.Watch this interview on Youtube!Donate to Father Seraphim of Holland's church St Nicholas Orthodox Church: Find Father Seraphim Holland:InstagramYoutubeSt Nicholas Orthodox ChurchWant more? Let's be friends. Join the Friendship Membership.Want to read my memoir, Here Comes Trouble? It's available now. Order your copy.

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

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

Hour 3 12/5/25 Guest-host John Harper welcomes Terry Mattingly to discuss recent conversions to Orthodoxy (1:00), the Orthodox Church (2:31), caller: why my child left the Church (14:05), and the stability of faith (19:59). Then, Mary FioRito covers an abortion lawsuit affecting both California and Texas (26:55). Then, John shares one of his Advent traditions (42:06). Links: https://tmattingly.substack.com/about https://eppc.org/author/mary_fiorito/ http://x.com/maryfiorito

"Determined to impose the union of the Churches accepted under pressure at the Council of Lyon (1274) to secure Papal support for the Byzantine Empire, Michael VIII Palaeologos sent troops to Mount Athos, the stronghold of Orthodoxy and centre of opposition to his policy, with orders to take sanguinary measures against monks who would not recognize the false union.   "When the Emperor's soldiers reached Karyes, the capital of Athos, which was organized as a lavra in those days, they seized the Protos of Athos, who had been an example to all of what a steadfast monk should be. They put him to the sword together with many other fathers there, and in their fury ransacked and fired the Church and monastic buildings, leaving rack and ruin behind them. Emerging from the wild places and thick forests where they had taken refuge, the Orthodox monks buried the holy Martyrs at the entrance to the Church of the Protaton. Through the centuries, generations of monks piously lit the lamp each day above the 'tomb of the Protos'; but it was not until 5 December 1981 that his relics were solemnly taken from the earth, and that a service was held in his honour in the presence of a great crowd." (Synaxarion)

In this conversation, Stewart Alsop sits down with Ken Lowry to explore a wide sweep of themes running through Christianity, Protestant vs. Catholic vs. Orthodox traditions, the nature of spirits and telos, theosis and enlightenment, information technology, identity, privacy, sexuality, the New Age “Rainbow Bridge,” paganism, Buddhism, Vedanta, and the unfolding meaning crisis; listeners who want to follow more of Ken's work can find him on his YouTube channel Climbing Mount Sophia and on Twitter under KenLowry8.Check out this GPT we trained on the conversationTimestamps00:00 Christianity's tangled history surfaces as Stewart Alsop and Ken Lowry unpack Luther, indulgences, mediation, and the printing-press information shift.05:00 Luther's encounters with the devil lead into talk of perception, hallucination, and spiritual influence on “main-character” lives.10:00 Protestant vs. Catholic vs. Orthodox worship styles highlight telos, Eucharist, liturgy, embodiment, and teaching as information.15:00 The Church as a living spirit emerges, tied to hierarchy, purpose, and Michael Levin's bioelectric patterns shaping form.20:00 Spirits, goals, Dodgers-as-spirit, and Christ as the highest ordering spirit frame meaning and participation.25:00 Identity, self, soul, privacy, intimacy, and the internet's collapse of boundaries reshape inner life.30:00 New Age, Rainbow Bridge, Hawkins' calibration, truth-testing, and spiritual discernment enter the story.35:00 Stewart's path back to Christianity opens discussion of enlightenment, Protestant legalism, Orthodox theosis, and healing.40:00 Emptiness, relationality, Trinity, and personhood bridge Buddhism and mystical Christianity.45:00 Suffering, desire, higher spirits, and orientation toward the real sharpen the contrast between simulation and reality.50:00 Technology, bodies, AI, and simulated worlds raise questions of telos, meaning, and modern escape.55:00 Neo-paganism, Hindu hierarchy of gods, Vedanta, and the need for a personal God lead toward Jesus as historical revelation.01:00:00 Buddha, enlightenment, theosis, the post-1945 world, Hitler as negative pole, and goodness as purpose close the inquiry.Key InsightsMediation and information shape the Church. Ken Lowry highlights how the printing press didn't just spread ideas—it restructured Christian life by shifting mediation. Once information became accessible, individuals became the “interface” with Christ, fundamentally changing Protestant, Catholic, and Orthodox trajectories and the modern crisis of religious choice.The Protestant–Catholic–Orthodox split hinges on telos. Protestantism orients the service around teaching and information, while Catholic and Orthodox traditions culminate in the Eucharist, embodiment, and liturgy. This difference expresses two visions of what humans are doing in church: receiving ideas or participating in a transformative ritual that shapes the whole person.Spirits, telos, and hierarchy offer a map of reality. Ken frames spirits as real intelligible goals that pull people into coordinated action—seen as clearly in a baseball team as in a nation. Christ is the highest spirit because aiming toward Him properly orders all lower goals, giving a coherent vertical structure to meaning.Identity, privacy, and intimacy have transformed under the internet. The shift from soul → self → identity tracks changes in information technology. The internet collapses boundaries, creating unprecedented exposure while weakening the inherent privacy of intimate realities such as genuine lovemaking, which Ken argues can't be made public without destroying its nature.New Age influences and Hawkins' calibration reflect a search for truth. Stewart's encounters with the Rainbow Bridge world, David Hawkins' muscle-testing epistemology, and the escape from scientistic secularism reveal a cultural hunger for spiritual discernment in the absence of shared metaphysical grounding.Enlightenment and theosis may be the same mountain. Ken suggests that Buddhist enlightenment and Orthodox theosis aim at the same transformative reality: full communion with what is most real. The difference lies in Jesus as the concrete, personal revelation of God, offering a relational path rather than pure negation or emptiness.Secularism is shaped by powerfully negative telos. Ken argues that the modern world orients itself not toward the Good revealed in Christ but away from the Evil revealed in Hitler. Moving away from evil as a primary aim produces confusion, because only a positive vision of the Good can order desires, technology, suffering, and the overwhelming power of modern simulations.

Orthodoxy by proxy.See omnystudio.com/listener for privacy information.

In recent years, many observers have noted a quiet shift within Mormon communities: a decline in strictly orthodox adherence and a rise in what some call “cultural Mormons.” While orthodox members continue to ground their identity in traditional doctrine and practice, growing numbers of people maintain a connection to Mormon heritage, values, and community without fully embracing institutional expectations or literal belief. This shift reflects broader social trends—such as increased access to information, changing family dynamics, and evolving views on identity—that allow individuals to reinterpret their relationship with faith. The result is a more diverse spectrum of Mormon experience, where cultural belonging and personal spirituality often coexist alongside, or apart from, orthodox belief.Mormonish is joined by Unoriginal Jim to unpack all the nuance of orthodox v. cultural Mormons!Thank you so much for watching Mormonish Podcast!***How to DONATE to Mormonish Podcast: If you would like to help financially support our podcast, you can DONATE to support Mormonish Podcast here: Mormonish Podcast is a 501(c) (3) https://donorbox.org/mormonish-podcast ****WE HAVE MERCH! **** If you'd like to purchase Mormonish Merch, you can visit our Merch store here: https://www.etsy.com/shop/mormonishmerch We appreciate our Mormonish viewers and listeners so much! Don't forget to LIKE and SUBSCRIBE to Mormonish Podcast! Contact Mormonish Podcast: mormonishpodcast@gmail.com

In today's episode, Tim Whitaker engages in a thought-provoking conversation with Josh Porter, author of 'How to Die: Chaos, Mortality, and the Scandal of Christian Discipleship.' They explore the complexities of Christian discipleship, the rejection of Christian nationalism, and the importance of inclusivity within the faith. Josh's Website | Joshuasporter.com Chapters 06:14 The Premise of 'How to Die' and Christian Discipleship 11:44 Navigating Christian Nationalism and Cultural Contexts 20:41 Understanding Christian Discipleship in Modern Times 27:52 The Complexity of Queer Inclusion in Christianity 34:13 Orthodoxy and the Evolution of Beliefs 51:43 Bringing Heaven to Earth: A Call to Action ____________________________________________________ TNE Podcast hosts thought-provoking conversations at the intersection of faith, politics, and justice. We're part of the New Evangelical's 501c3 nonprofit that rejects Christian Nationalism and builds a better path forward, rooted in Jesus and centered on justice.  If ⁠⁠⁠⁠⁠⁠⁠⁠you'd like to support our work or get involved, visit our website: ⁠⁠⁠⁠⁠www.thenewevangelicals.com⁠⁠⁠⁠⁠  Follow Us On Instagram @thenewevangelicals  Subscribe On YouTube @thenewevangelicals This show is produced by Josh Gilbert Media | ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Joshgilbertmedia.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices