Podcasts about st gregory

He was a nobleman, related to the imperial houses of Persia and Armenia. When these two houses went to war with one another, Gregory withdrew to Caesarea in Cappadocia, where he heard the Gospel proclaimed and came to faith in Christ. There he also married and had two sons. After his wife's death he returned to his homeland and served in the court of Tiridates, king of Armenia. When the king discovered that Gregory was a Christian, he subjected the Saint to many tortures, finally having him cast into a pit full of mire and poisonous reptiles. But Gregory was miraculously kept alive in the pit for fourteen years, during which a widow secretyly provided for his needs. King Tiridates, still cruelly persecuting the Christians in his land, eventually went mad and became like a wild animal. In a dream, the king's sister was told that her brother would only be restored to sanity when Gregory was freed from the pit. This was done, and Gregory healed and baptised his persecutor. At the king's request, Gregory was made bishop of Armenia. As bishop he brought countless thousands to faith in Christ and is counted as the Enlightener of Armenia. In old age he retired into ascetical life, and reposed in peace.

St. Gregory's reorganization of Rome's material possessions and his foundational place in the Papacy's history makes him the first medieval Pope. But what exactly did St. Gregory think was nature of his authority in the Church? This is what Dr. Jenkins explores this week. Abbe Guettée : https://tinyurl.com/Guettee

This week Dr. Jenkins continues our investigation of Pope St. Gregory I, looking at what unites his exegetical method with his doctrine of the soul's quest for God. For St. Gregory's Moralia, see https://www.lectionarycentral.com/index.html

What should a priest do when the recipient of a sacrament fails to understand or appreciate the eternal significance of it? Saint Gregory the Great knew only God could reveal his divine presence in the gift of the Eucharist, so the 6th-century Pope prayed for a sign – and one was granted in stunning fashion. Hear about this legendary happening in “The Mass of Saint Gregory the Great,” adapted by Tim Papciak. A production of We Are One Body® Audio Theatre.

"Put out into the deep." You are not made for superficial living—will you listen to Jesus and let Him lead you there?

Duc in altum

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September 3rd, 2026:  St Pius X - An Image of Our Lady of Sorrows;  St Gregory the Great on Mary's Perpetual Virginity;  The Absolute Primacy of Christ;  St Pius X - Zealous in the Public Defense of Christ;  St Gregory the Great - Shepherd of Shepherds

3 September 2026

Pray Lauds, Morning Prayer from the Liturgy of the Hours, also known as the Divine Office, for Memorial of St. Gregory the Great, Pope and Doctor of the ChurchPsalm 63Canticle: Daniel 3Psalm 149Reading: Hebrews 13Intercessions: Nourish your people, Lord.St. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Pray Vespers, Evening Prayer from the Liturgy of the Hours, also known as the Divine Office, for Memorial of St. Gregory the Great, Pope and Doctor of the ChurchPsalm 15Psalm 112Canticle: Revelation 15Reading: 1 Peter 5Intercessions: Bring salvation to your people, Lord.St. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Pray Compline, Night Prayer from the Liturgy of the Hours, also known as the Divine Office, for Memorial of St. Gregory the Great, Pope and Doctor of the ChurchIn you, my God, my body will rest in hope.St. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

Readings for Thursday of the 22nd Week, OT

Readings for Thursday of the 22nd Week, OT

+ Holy Gospel according to St. Luke 5: 1 – 11While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.After he had finished speaking, he said to Simon, "Put out into deep water and lower your nets for a catch."Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets."When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man."For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, "Do not be afraid; from now on you will be catching men."When they brought their boats to the shore, they left everything and followed him.The Gospel of the Lord

This episode Dr. Jenkins looks at St. Gregory the Dialogist's activity regarding the Liturgy, with a long detour on the nature of the Liturgy in the early history of the Church.

Pray the Office of Readings from the Liturgy of the Hours, also known as the Divine Office, for Memorial of St. Gregory the Great, Pope and Doctor of the ChurchPsalm 21Psalm 92Reading 1: Jeremiah 29Reading 2: From a homily on Ezekiel by St. Gregory the Great, popeSt. Helena Ministries is a registered 501(c)(3) non-profit. Your donations may be tax-deductibleSupport us at: sthelenaministries.com/supportPresentation of the Liturgy of the Hours (Divine Office) from The Liturgy of the Hours (Four Volumes) © 1975, International Commission on English in the Liturgy Corporation. The texts of Biblical readings are reproduced from the New American Bible © 1975

From the archive! Dr. Tom Curran asks Fr. Kurt Nagel to reflect on quotes from St. Gregory the Great on many topics, such as: respect, obedience, the duty of pastors, holy fear, and more!

Michael Nielsen has a beautiful new essay on moral imagination: the ability humans have to 'develop and transmit new notions of good action, indeed, even new kinds of good'. As examples, he gives: Hammurabi's creation of a code of laws (in 1754 BCE) and his justification of his rule not in terms of divine or hereditary right, but by the delivery of justice to his citizens. St Gregory of Nyssa's argument (in 379 CE) that the entire institution of slavery was morally wrong. Joyce Roush's (1998 CE) idea that she should altruistically donate a kidney to help save the life of an unknown stranger.  Nielsen acknowledges that any particular act of moral imagination often builds on earlier precursors, but that this shouldn't lessen our appreciation for these major steps forward. One could think of moral imagination as a key part of making moral progress. Moral progress (moving towards better systems of morality) involves the creation of new approaches to morality, and the critiquing of what has been suggested. Through the iteration of creation and critique, we slowly make progress. Some of this process happens within moral philosophy (especially the critique), but much of it happens in the wider [...] The original text contained 1 footnote which was omitted from this narration. --- First published: August 23rd, 2026 Source: https://forum.effectivealtruism.org/posts/Zaf7FLBBmeAcXgW3Y/moral-imagination-and-effective-altruism --- Narrated by TYPE III AUDIO.

This week Dr. Jenkins looks at St. Gregory the Dialogist's interesting take on the 4th and 5th Ecumenical councils, siding with the emperor St. Justinian against the rigorist interpretation of Chalcedon that claimed "beyond St. Leo we cannot go."

This episode Dr. Jenkins begins discussion of St. Gregory the Dialogist, Pope of Rome, a saint of immense importance, for both Orthodox and Catholics, but one too often discussed in light of the medieval papacy than in light of his own context. Doxamoot: https://www.ancientfaith.com/events/Doxamoot/

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

In her own lifetime she was a wonderworker through her holy prayers. She brought her husband back from idolatry to Christian faith; he later became bishop of Nazianzus. Her son Gregory's profound and devout writings bespeak the Christian upbringing she gave him. By her prayers she once saved St Gregory from perishing in a storm. She was a deaconess, and reposed in peace in 374.

2 Corinthians 4:1-2, 5-7 ·(We proclaim Jesus Christ as Lord, with ourselves as your servants for)

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The Fathers are extraordinarily subtle here because they know that the human heart is subtle. They refuse the comforting simplicity by which we divide the world into good people and bad people, good deeds and evil deeds, the righteous and the guilty. Not because such distinctions are meaningless, but because they do not yet reach deeply enough. Beneath the visible act lies the intention. Beneath the intention lies desire. And beneath desire there may be movements of the heart so quiet, so mixed, and so carefully concealed that we ourselves scarcely recognize them. A man praises his neighbor, yet his praise conceals envy. Another remains silent under reproach, and his silence appears humble, yet rancor is gathering within him. One speaks the truth, but uses truth as a weapon. Another defends his neighbor, yet secretly delights in appearing more merciful than those around him. The external act may be correct while the heart remains divided. This is why the Fathers speak so severely about guile. Guile is not simply telling a lie. It is the creation of a distance between what appears and what is. The lips move in one direction while the heart moves in another. We learn to present ourselves even to ourselves in ways that protect us from the truth. The terrifying possibility raised in these passages is that a person may fulfill a commandment and yet fail to acquire the virtue toward which the commandment was leading him. “Fulfilling a commandment is one thing and practicing a virtue is another.” This distinction is essential. I may refrain from speaking and still possess no meekness. I may give alms and still possess no mercy. I may defend the truth and yet have no love for the person whom I correct. I may rejoice publicly at another's success while inwardly grieving that the good was given to him rather than to me. The commandment has been observed outwardly. The heart has not yet become true. Yet the Fathers do not expose this complexity in order to drive us into endless introspection or suspicion of every motive. They are forming the conscience in relation to Christ. The Christian conscience is not meant to become a tribunal before which we endlessly prosecute ourselves. It is an organ of perception. Purified by grace, it learns to recognize what is consonant with Christ and what is alien to Him. It asks not merely, “Was this permitted?” or even, “Did I fulfill the commandment?” It begins to ask a more searching question: Was I living in conformity with the truth? And for the Christian, the Truth is not an abstraction. The Truth has a face. Christ becomes the measure of the heart. This is why intention matters so profoundly. God sees the deed from within. He sees the hidden resentment beneath the silence and the hidden mercy beneath the awkward word. He sees the desire to love when weakness prevents us from acting. He also sees the secret consent to evil before the body has carried it out. “The law of freedom exists in the mind prior to any action.” We live before the gaze of One from whom nothing is hidden. This could terrify us if God's gaze were merely forensic. But the Fathers understand His gaze as the gaze of the Physician. The heart is uncovered so that it may become whole. Christ brings into the light the envy concealed beneath praise, the vainglory concealed beneath humility, and the vengeance concealed beneath zeal for truth—not to humiliate us, but to free us from the exhausting necessity of pretending. Even the troubling account of St. Gregory the Wonderworker must be read within this severe spiritual world. The story is meant to awaken us to the gravity of making falsehood our habitation. The men who attempt to deceive the Saint are not simply performing a clever trick. They enact a lie with their bodies. One feigns death. The other feigns grief. Compassion itself is manipulated for gain. The entire scene is an inversion of reality. And suddenly the falsehood becomes terribly real. The story shocks us because the Fathers want to disturb our casual relationship with duplicity. We often imagine that what is hidden is therefore insignificant. They insist upon the opposite. What is hidden may be precisely where our deepest formation is taking place. The question, then, is not whether our hearts are perfectly pure. If that were the requirement, none of us could stand. The question is whether we are willing to live in the light. Can I acknowledge envy when I see it? Can I recognize that my righteous indignation contains wounded pride? Can I admit that my silence is not peace but resentment? Can I allow Christ to show me that even my virtues remain mixed with passions? This requires profound humility. But it also produces profound freedom. The Fathers give us a remarkably concrete remedy for envy: rejoice with the one whom you envy. Grieve with him when he grieves. Do not wait until your heart spontaneously becomes pure. Place yourself deliberately within the truth of communion. The one I envy is not my rival. His joy does not diminish me. His gifts are not accusations against my poverty. To rejoice with him is to begin teaching the heart the truth. This is how conscience is formed. Not by obsessively watching ourselves, but by repeatedly bringing the movements of the heart into the presence of Christ and allowing His life to become our measure. Slowly, painfully, the distance between appearance and reality begins to close. We become less interested in appearing humble and begin to desire humility. Less interested in appearing merciful and begin to desire mercy. Less interested in being seen as truthful and begin to desire the Truth. Perhaps this is what the Fathers mean by virtue. The commandment is no longer merely something I do. By grace, it begins to reveal what I am becoming. --- Text of chat during the group: 00:00:59 Fr. Charbel Abernethy: Page 43 paragraph 3 00:03:28 Bob Čihák, AZ: P. 43, first #3 00:13:19 Bob Čihák, AZ: P. 43, first #3 00:18:27 Larry  Ruggiero: Christina Nun Part 5 Chapter 2 paragraph 3 ( page 401 in the 4 volume set). 00:19:58 Larry  Ruggiero: correction page 411 00:25:22 James Hickman: A question for Abba Mark paragraph 1: is the line “he is / will be punished more severely?” understood during, after, or a combination perhaps during and after life? 00:27:35 James Hickman: Thank you! 00:28:34 Maureen Cunningham: Page 44 it ends 00:33:45 Danny Moulton: Don't mess with St. Gregory! 00:34:26 Bob Čihák, AZ: P. 47, # 4 00:37:14 Forrest: This story of St. Peter is in Acts of the Apostles chapter 5. 00:38:18 Bob Čihák, AZ: P. 47, B 00:41:26 Forrest: And in this hypothesis, it is also shown that companionship with the wicked can be deadly. 00:44:25 Catherine Opie: I often have become very angry when people have taken advantage of my generous nature in the past and this made me hard hearted and reluctant to continue to be generous. Now, thanks to the grace of God and these sessions, I understand that I should continue to be generous, even more than before, pity anyone who takes advantage of that and pray for them begging the Lord to have mercy on them and me. I am slow to learn... 00:53:44 Bob Čihák, AZ: P. 48, A 00:58:26 Rebecca Thérèse: I think Scripture can be understood at different levels. Using it symbolically to illustrate a spiritual point doesn't negate a more literalistic interpretation. St John of the Cross uses Scripture like this. 00:59:23 Catherine Opie: My footnote says this is not from St Gregory but an anonymous author 00:59:45 Forrest: The Greek says anonymous elder. 01:00:03 Kate: The footnote is on p 50 01:04:20 Forrest: ψυχικῶς - "at heart" 01:04:45 James Hickman: Gregory of Nyssa in The Life of Moses seems to interpret Moses's striking down the Egyptian as a struggle in prayer to guard his soul against the enemies of contemplation. The Egyptian here is not merely the guy who walked near Moses in Egypt…it's the war within. Paragraphs 310-312 in that book  www.newhumanityinstitute.org/pdf-articles/Gregory-of-Nyssa-The-Life-of-Moses.pdf 01:12:22 Forrest: I think this paragraph echoes paragraph 5 benefitting at heart ψυχικῶς without actually performing the good dead. 01:15:03 Maureen Cunningham: Thank You, always a Blessing 01:16:18 Rebecca Thérèse: Thank you☺️ 01:16:24 Danny Moulton: THank You! 01:16:30 Catherine Opie: God bless, its freezing here 01:16:33 John ‘Jack':

She was sought as a bride by many because of her exceptional beauty and wisdom as well as her noble birth. She was betrothed at a young age, and when her betrothed died, she refused to consider any more suitors, saying that since her betrothed was alive in Christ, it was not right for her to turn to another. Instead she turned to a life of virginity, ascetic struggle and prayer. She greatly influenced her younger brothers, turning them from worldly things to monastic life. She established a monastery and, with her mother Emilia, became a nun. She reposed in peace in 379.   Her brother St Gregory of Nyssa held her in special honor. He was present at her death and gave a moving oration at her funeral. He describes how, in her last moments, she prayed thus to God: 'Thou, O Lord, givest rest to our bodies in the sleep of death for a little time, then Thou wilt waken them again with the Last Trumpet. Forgive me, and grant that, when my soul is parted from my body, it may be presented before Thee stainless and without sin, and that it may be as incense before Thee.' Then she made the sign of the Cross on her brow, eyes, face and heart, and died. St Gregory's work on the resurrection of the dead (available in English as On the Soul and Resurrection) is cast in the form of a dialogue between himself and his sister Macrina in which he is the earnest but ignorant student and she the wise and patient teacher. So do the Saints honor the Saints.

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Listen to this conversation about the core values of St. Gregory's - with Paul Fromberg and Sara Miles

For twenty-eight years he lived the ascetical life on Mt Athos as a disciple of St Gregory of Mt Sinai. Later, he founded the monastery of St Mamas, also on Mt Athos. In 1350 he was elected Patriarch of Constantinople. After four years, he resigned the patriarchal throne to return to the Holy Mountain, but was called back to the throne, where he remained until his death in 1363. He wrote the definitive lives of St Gregory the Sinaite and St Theodosius of Trnovo. He was known to St Maximos Kapsokalyvia (the Hut-burner), who foretold his death: On his final journey to Serbia, on which he died, the Patriarch stopped on Mt Athos, where St Maximos saw him and said, "This elder will not see his flock again, because I hear behind him the hymn over the grave, 'Blessed are those that are undefiled in the way...'"

Sirach 44, 45; Matthew 25: 14-23; Haydock CommentaryIf you've enjoyed the podcast, please consider making a donation or purchasing my 200+ page “5 Minute Theology” Compilation. Go to buymeacoffee.com/catholicdailybrief and click on the "Shop” tab.Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

June 17th, 2026:  St Gregory Barbarigo - Nothing Spectacular, but Holy;  Be Holy, Meek & Humble;  St Gregory Barbarigo - Give Thanks for Your Talents;  Spiritual Growth;  Call on God as Father

14  For even as a man going into a far country, called his servants, and delivered to them his goods; 15 And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey. 16  And he that had received the five talents, went his way, and traded with the same, and gained other five.  17  And in like manner he that had received the two, gained other two.  18  But he that had received the one, going his way digged into the earth, and hid his lord's money.  19  But after a long time the lord of those servants came, and reckoned with them. 20. And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above. 21  His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.  22  And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.  23  His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lordGregory Barbarigo, Cardinal Archbishop of Padua, died in 1697 with the reputation of another Charles Borromeo, renowned like him for his wonderful zeal in every kind of labour for the clergy and faithful, but especially the poor, of his diocese.

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"The grandmother of St Basil the Great, she was outstanding for her intellect and piety. She was a disciple of St Gregory the Wonder-worker of Neocaesarea. In the reign of Diocletian, she abandoned her home and hid in the forests and desert places with her husband, Basil. Although their home was confiscated, they felt no pangs of regret. Stripped of everything except their love for God, they settled in an ancient forest and spent seven years there. By God's providence, goats would come down from the mountains and provide them with food. They both died peacefully in the fourth century, after great sufferings for the Christian faith." (Prologue)

"St Gregory the Dialogist relates of her that she was a mere nine years old when the most holy Mother of God appeared to her on two occasions, surrounded by virgins bathed in light. When Musa expressed her desire to be included in the resplendent company of the Queen of heaven, the Mother of God told her that she would come for her and take her within a month, outlining for her how she should spend those thirty days. On the twenty-fifth day, Musa took to her bed and on the thirtieth day the most pure and holy Mother again appeared to her, calling to her in a quiet voice, to which Musa replied: 'Here I am waiting, my Lady! I'm ready!', and she breathed forth her spirit. She passed from this life to life eternal in the fifth century." (Prologue)

Sometimes, digging into the origins of a word can help with real insights into a contemporary issue. Take the meaning of the word person. The ancient Greeks used the word for face – prosopon – to mean a person, while in Latin, the word persona, from which we get the English person, owes its origins to sonare, which means to sound. So ideas about a person in these ancient languages focused on what can be seen and heard – the face and the voice. They're integral to how people connect with one another. This importance of the person came to mind when I read reports this week that the revamped NHS app, sold to the public as providing patients with a doctor in their pocket by digitising services, has had a distressing unforeseen drawback. Some patients, according to these reports, discovered test results for serious illnesses, such as cancer, by them being uploaded on the app. The NHS has said it has reissued guidance to stop this happening, confirming the importance of the soothing voice of a doctor breaking bad news. As one patient who says this happened to them, put it: “Seeing someone face to face is so important”. Technology can speed life up and be super-efficient, but there are clearly alienating, impersonal drawbacks too. When Pope Leo was elected a year ago, he said he was going to make artificial intelligence a key priority of his work. He's about to release his first encyclical, or teaching document on AI, focusing on the importance of human dignity as the world undergoes such profound technological change. He's also released a message on AI for the Catholic Church's annual World Communications Day, being marked this Sunday. It warns AI can erode people's ability to think analytically and creatively. Not that Pope Leo is a Luddite opposed to change. He's comfortable with technology. One of his brothers told a reporter that when he got locked out of his computer recently, he phoned the Pope who quickly told him what to do to get back in. But Leo's concern is that if AI takes over areas of life where human interaction used to be essential, it damages the deepest levels of human communication. People of faith, like Pope Leo, believe that faces and voices are sacred because God created humanity in his image and likeness. Back in the fourth century, St Gregory of Nyssa said that preserving human faces and voices means preserving an indelible reflection of divine love. It's as true today as it was then. For a patient facing bad news, a gentle voice and a consoling look can mean the difference between what you can bear and what you cannot.

Sirach 39: 6-14; Matthew 5: 13-19; Haydock CommentaryPlease consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

May 9th, 2026:  The Virginal Temple of the Incarnate Word;  St Gregory Nazianzen - Humility, Conflict & God's Will;  Rejoice, O Mary, Heavenly Queen;  Never Worry About Your State In Life & Give It All To God

13 You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus. 14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita, 15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. 16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est. 17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere. 18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant. 19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum.[17] "To fulfill": By accomplishing all the figures and prophecies; and perfecting all that was imperfect.[18] "Amen": That is, assuredly of a truth. This Hebrew word, amen, is here retained by the example and authority of all the four Evangelists. It is used by our Lord as a strong asseveration, and affirmation of the truth.St Gregory was education at Athens in all the sciences with St Basil the Great. He became bishop of Nazianzen and his profound knowledge earned for him the title of Doctor and Theologian, titles confirmed by the Church. He died A.D. 389

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CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we cover an incredible apparition of Our Lady and St. John—the most ancient recorded in the writings of the Church Fathers—to St. Gregory Thaumaturgus, a great Church Father and bishop of the ancient Catholic Church. When he asked for wisdom to better understand the Catholic Faith and defend it against heretics, they appeared and provided him a completely orthodox confession of faith almost a century before the first Ecumenical Council of Nicaea.Yet more ancient evidence that Our Lady has offered Her motherly love and guidance to the Church since ancient times!VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONAs a non-profit, you can support our mission with a tax-deductible gift. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free: https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out our “Becoming Catholic” resources, where you'll find 1 million+ words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic: https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack to get regular updates on our content, and other premium content: https://eternalchristendom.substack.com/EXCLUSIVE BOOKSTORE DISCOUNTShttps://eternalchristendom.com/bookstore/CHAPTERS0:00 - Introduction02:53 - Historical Context03:59 - The Apparition16:20 - ConclusionThis podcast can also be heard on Apple, Spotify, and other podcast platforms.

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Learn the Seven Prayers of St. Gregory in Latin with this guided Latin learning episode of The Latin Prayer Podcast. In this episode, we return to the Seven Prayers of St. Gregory (Maremagnum devotion) and walk through the most challenging Latin vocabulary from each of the seven meditations on Christ's Passion. This is a Latin learning guide designed to help you pray these powerful prayers with deeper understanding. Rather than a full word-for-word breakdown, this episode focuses on the most difficult Latin words from each section, including key vocabulary connected to Christ hanging on the Cross, His wounds, His burial, His descent into hell, the Resurrection and Ascension, and Christ the Good Shepherd. If you have already listened to the English explanation of the Seven Prayers of St. Gregory, this episode will help you: • Understand complex Latin vocabulary • Recognize participles and subjunctive forms in prayer • Pray the Mare Magnum devotion with greater clarity • Deepen your meditation on the Passion of Christ   Help us restore sacred tradition and bring timeless prayers to new ears. Support our mission and gain access to our Latin learning guides, feast day resources, and audio devotionals.   Find the Free Latin Learning Guide on Patreon: https://www.patreon.com/c/thelatinprayerpodcast   A huge thank you to my Patrons!     To follow me on other platforms Click on my LinkTree below. linktr.ee/dylandrego   Submit Prayer Requests or comments / suggestions: thelatinprayerpodcast@gmail.com   To Support FishEaters.com Click Here (  / fisheaters  )   Join me and others in praying the Holy Rosary every day; here are the Spotify quick links to the Rosary:   Joyful Mysteries https://open.spotify.com/episode/1yhn...   Sorrowful Mysteries https://open.spotify.com/episode/3P0n...   Glorious Mysteries https://open.spotify.com/episode/3t7l...   Luminous Mysteries https://open.spotify.com/episode/6vlA...   15 Decade Rosary https://open.spotify.com/episode/2q33...     Know that if you are listening to this, I am praying for you. Please continue to pray with me and for me and my family.   May everything you do be Ad Majorem Dei Gloriam.   God Love You!   Valete (Goodbye)       This podcast may contain copyrighted material the use of which may not always have been specifically authorized by the copyright owner. We are making such material available in our efforts to advanced the teachings of the Holy Catholic Church for the promulgation of religious education. We believe this constitutes a "fair use” of any such copyrighted material as provided for in section 107 of the US copyright law, and section 29, 29.1 & 29.2 of the Canadian copyright act. Music Credit: 3MDEHDDQTEJ1NBB0 Welcome back to The Latin Prayer Podcast! This episode offers a Latin learning guide for the Mare Magnum, the seven prayers of “pope gregory i”. We explore the spiritual richness of these meditations on “the passion of the christ”, providing both Latin and English versions for a deeper understanding of “christianity”. This guide helps you connect with centuries of “catholic prayer” tradition, bringing the words of “jesus christ” closer to your heart.