Podcasts about Theophany

In this New Year episode, Fr. Harry and Fr. Anthony challenge the casual habit of saying “my church” by reframing ecclesial identity: the Church is of God—not our possession, but the place to which we belong, purchased by Christ's blood (Acts 20) and built as a household on the apostolic foundation with Christ as cornerstone (Eph. 2:18–20). They trace how the Church's catholic “wholeness” is Trinitarian—the Body of Christ, the temple of the Holy Spirit, and the people of the Father—made real through baptism, chrismation, and the Eucharist. Along the way, they clarify Christ's unique mediation (mesitēs), show why the Church can be called “of Christ” without diminishing the Trinity, and close with Theophany's vivid sacramental imagery—especially the ancient practice of breathing/blowing over the waters as participation, not mere remembrance.

He was from Ancyra in Galatia, son of a pagan father and a Christian mother named Euphrosyne. His mother prophesied on her deathbed that he would suffer great torments for Christ over many years. After her death he was adopted and reared by a pious woman named Sophia. From the age of twelve, he began to fast and pray like the monks, so that he was soon ordained a deacon, and became Bishop of Ancyra at the age of twenty. His piety and zeal for the faith attracted the attention of the Imperial Governor of the region, who had him arrested. Thus began Clement's twenty-eight years of almost continuous suffering for the Faith. When he stood firm despite many tortures, he was sent to the Emperor Diocletian in Rome. The Emperor showed him a table set with costly vessels on one side, and another decked with instruments of torture on the other, and bade Clement to make his choice. The Saint replied: "These precious vessels remind how much more glorious must be the eternal good things of Paradise; and these instruments of torture remind me of the everlasting punishments of hell that await those who deny the Lord."   The Saint was viciously tortured, then transported to Nicomedia, where a converted pagan named Agathangelus ('good angel') became his companion. For many years they endured unspeakable torments alternating with long imprisonments, but nothing would move them to deny the precious Faith of Christ. After twenty-eight years of suffering, Agathangelus was beheaded; but Clement was briefly paroled and allowed to celebrate the services of Theophany and to give the holy Communion to his fellow-Christians. A few days later, as he was again celebrating the Divine Liturgy, some pagan soldiers burst into the church and beheaded him at the altar.

A homily delivered by Fr. Michael Maximous at St. Basil American Coptic Orthodox Church on January 18, 2026

Listen To Full Sermon: "The Importance of Baptism" @ St. Abraam Coptic Orthodox Church - Jupiter, FL ~ January 18, 2025https://on.soundcloud.com/cz8ewluVoYIZ2WgxyL

January 15th, 2026:  Family, Genealogy & Prophecy;  Jesus - Healing Powers & Miracles;  Theophany - Reflecting the Radiance of Jesus Christ in This World;  Our Lord in The Eucharist & Our Lady's Spiritual Maternity 

Sunday after Theophany(Sunday January 11th 2026AD) by Duchovny Dom Monastery

Homily: The Sunday after Theophany Hebrews 13:7–16; Matthew 4:12–17 This homily explores repentance as the doorway from darkness into light, and from spiritual novelty into mature faithfulness. Rooted in Hebrews and the Gospel proclamation after Theophany, it calls Christians to become not sparks of passing enthusiasm, but enduring flames shaped by grace, sacrifice, and hope in the coming Kingdom. ---- Today's Scripture readings give us three interrelated truths—three movements in the life of salvation and theosis. First: darkness and light. Second: repentance as the way from darkness into light. Third: what children of the light actually do once they have been illumined.  Point One: Darkness and Light In today's Gospel, St Matthew quotes the prophet Isaiah: "The people who sat in darkness saw a great light; and upon those who sat in the region and shadow of death, light has dawned." This is not merely a poetic description of history. It is a diagnosis of the human heart. Scripture teaches us that our calling as human beings—our calling as Christians—is to become "children of the light and children of the day." Light is not something we admire from a distance. It is something we are meant to live in, to be shaped by, and to reflect. Darkness, in Scripture, is not simply ignorance. It is disorder. It is the twisting of desire. It is the heart turned inward on itself. And Christ comes—not merely to expose darkness—but to heal us of it. That is why today's epistle begins by reminding us: "Remember your leaders, those who spoke to you the word of God; consider the outcome of their life, and imitate their faith." (Hebrews 13:7) Light becomes visible in lives that endure. The Christian life is not meant to flash briefly and disappear. God desires something steadier—not sparks, but flames. Point Two: Repentance — Leaving the Darkness Immediately after this proclamation of light, Christ begins His preaching with a single command: "Repent, for the kingdom of heaven is at hand." If we want to be part of the Light of Perfection, then the darkness in our lives and in our souls must be removed. Repentance is not optional. It is the doorway into illumination. Here we must confront a deep confusion in our culture—and often in our own hearts. We have the relationship between happiness and goodness exactly backwards. We tend to think: "It is good for me to be happy." And then we go looking for ways to become happy. But Scripture teaches the opposite: Happiness is not the path to goodness. Goodness is the path to real happiness. The epistle warns us: "Do not be led away by diverse and strange teachings; for it is well that the heart be strengthened by grace, not by foods." (Hebrews 13:9) Indulgence does not strengthen the heart. Novelty does not strengthen the heart. Only grace does.  There is a danger here for neophytes because Orthodox is novel for them; there is an experiential conflation of the happiness that comes from new fascinations and their new connection with The Good Itself.  More on this in a moment. Back to repentance.  Repentance is how the heart is strengthened. It is how the flickering light of intention becomes steady. The iterated acts of repentance that constitute the Christian life is how God turns sparks into flames. Repentance and Tears This will bring tears.  Christ does not say, "You have suffered enough—come get comfortable in the light." He says, "Repent." Repentance is rarely pleasant. We do not repent because it makes us happy, although it occasionally will in the short term; again, because of our fascination with things that are new and shiny. But regardless, we do not repent for happiness; we repent because the darkness that has accumulated in our souls cannot survive in the presence of the Light and we want to grow in that light.  And that is going to involve suffering on account of the darkness that is within us; a darkness that has often come to define us. The epistle reminds us: "So Jesus also suffered outside the gate in order to sanctify the people through his own blood. Therefore let us go forth to him outside the camp, and bear the abuse he endured." (Hebrews 13:12–13) Repentance means leaving what is familiar and comfortable. It means stepping outside the camp. It means allowing the old life to die so that a new one can endure. Point Three: What Children of the Light Do Christ does not defeat the devil in the wilderness and then rest. He immediately begins His ministry. And so must we. We do not hide the light God has given us. We let it shine. And because we have been given different gifts, we shine in different ways. But we must be clear about the direction of this life: "For here we have no lasting city, but we seek the city which is to come." (Hebrews 13:14) Children of the light do not live for momentary brightness. They live toward the Kingdom. God is not basing the establishment of His Kingdom on bright flashes of enthusiasm; He is forming it on the constancy of the saints—not sparks, but flames. Marriage, Monasticism, and Mature Joy Many people experience spiritual puppy love when they first encounter Christ and His Church. And thanks be to God for that—it is a real gift. But puppy love is not the same thing as mature love. The Church teaches this most clearly through marriage and monasticism. Marriage matures love through patience, forgiveness, sacrifice, and daily fidelity. Monastic life matures love through obedience, stability, and perseverance. Both proclaim the same truth: love becomes real when it stops being about how we feel and starts being about who we are becoming. Hebrews names this life plainly: "Through him let us continually offer up a sacrifice of praise to God… Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God." (Hebrews 13:15–16) This is the rhythm of mature Christian life—ordinary faithfulness, repeated again and again, until the light no longer flickers but until we all bear and share the eternal flame that is God's energies, constantly working through us and transforming us and this world towards His perfection in an ending tide of theosific grace. This is how Christ forms His people: not sparks, but flames. The Call All of us are called to worship, and if we are new to this the spark of our participation is infinitely greater than the darkness we once new — but it is still only the beginning of life in Christ. We have been given great gifts—individually and as a parish. We must guard against using them just to make ourselves feel good, and start using them to bring light. May Christ, the Light who has dawned upon us, make us children of the day— no longer sparks, but flames. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.  

The Feast of Theophany reminds each of us that Christ has revealed Himself to us. He brought His Light into the world, so we are no longer living in darkness. When light shines in the darkness, we no longer have anything to fear. Christ has shined His Light so that we could follow the Light into heaven.

Reflections on the individual and cosmic meaning of the baptism of Yeshua.Matthew 3:13-17https://www.innerworkforspiritualawakening.net/https://www.theosisbooks.net/

Today Fr. Philip reflects on the feast of Theophany and the message of St. John the Forerunner. You can find his blog with this reflection and more in written form at https://easternchristianinsights.blogspot.com

'About the beginning of our Lord's thirtieth year, John the Forerunner, who was some six months older than our Saviour according to the flesh, and had lived in the wilderness since his childhood, received a command from God and came into the parts of the Jordan, preaching the baptism of repentance unto the remission of sins. Then our Saviour also came from Galilee to the Jordan, and sought and received baptism though He was the Master and John was but a servant. Whereupon, there came to pass those marvellous deeds, great and beyond nature: the Heavens were opened, the Spirit descended in the form of a dove upon Him that was being baptized, and the voice was heard from the Heavens bearing witness that this was the beloved Son of God, now baptized as a man (Matt. 3:13 17; Mark 1:9 11; Luke 3:1 22). From these events the Divinity of the Lord Jesus Chist and the great mystery of the Trinity were demonstrated. It is also from this that the present feast is called "Theophany," that is, the divine manifestation, God's appearance among men. On this venerable day the sacred mystery of Christian baptism was inaugurated; henceforth also began the saving preaching of the Kingdom of Heaven.' (Great Horologion)

This week's scripture:John 14v1-15v5This week Adam explores the importance of God being Triune. How can we show God greater hospitality as we enter a new year?

Sunday Before Theophany(Sunday January 4th 2025AD) by Duchovny Dom Monastery

Homily – Repent… and Change the World (Embrace Boredom) Sunday before Theophany 2 Timothy 4:5–8; St. Mark 1:1–8 This is the Sunday before Theophany, when the Church sets before us St. John the Baptist and his ministry of repentance—how he prepared the world to receive the God-man, Jesus Christ. John was the son of the priest Zachariah and his wife Elizabeth, the cousin of the Mother of God. When Mary visited Elizabeth during her pregnancy, John leapt in his mother's womb. But what we sometimes forget is what followed. While Zachariah was serving in the Temple, the angel Gabriel appeared to him and foretold that his son would be filled with the Holy Spirit from his mother's womb, that he would turn many of Israel back to God, and that he would go before the Lord in the spirit and power of Elijah—preparing a people ready to receive Him. That preparation came at great cost. When the wise men later alerted Herod to the birth of the Messiah, Herod ordered the slaughter of all male children two years old and under. John would have been among them. Elizabeth fled with her son into the wilderness. When soldiers came seeking the child, Zachariah refused to reveal his whereabouts and was martyred between the temple and the altar. Elizabeth soon died, and John grew up in the wilderness, emerging years later to preach repentance and prepare the way of the Lord. John's ministry brings us toward the heart of Theophany. This feast reveals humanity's true relationship with creation. From the Fall onward, mankind failed to live according to his calling. Creation continued to respond as God ordained, but human sin distorted that relationship. Christ alone entered creation without sin, and so creation responded to Him with blessing, not resistance. As we sing at Theophany, "The Jordan was driven back." The corruption in the water fled from His presence, and the waters became holy. This is not only Christ's work—it is also our calling. United to Him, we are meant to bring healing and grace to the world. But first, we must listen to John. First, we must prepare. And preparation begins with repentance.  This is the calling of the Baptizer: "REPENT!" Why is repentance so necessary? Because even when we want to do good in the world, our inner lives are disordered. Without healing, our efforts—however sincere—can miss the mark or even cause harm. This is not because we are evil people, but because we are wounded people living in a wounded world; because we are corrupted people living in a corrupted world.  Without repentance, our action in the cosmos – here represented as the Jordan – is corrupting rather than salvific. A story may help. In nineteenth-century Vienna, infant mortality was tragically high. Doctors were educated and well-intentioned, yet many babies died under their care. Ignaz Semmelweis discovered why: doctors who washed their hands before delivering babies had dramatically better outcomes. Those who did not—even with the best intentions—were spreading disease. Many doctors resisted this discovery. They were offended by the suggestion that they were unclean. But the truth remained: no matter how good their intentions, if they did not wash their hands, they caused harm. It is the same with us. We have tremendous power to change the world—with our time, our money, and our love. But if we have not allowed God to heal us, we will unintentionally pass along the wounds we carry. The Church teaches that this wound affects and disorders every part of us.  This includes the three parts of our mind. First, it affects and disorders our desires. We were created to desire what is good, true, and beautiful, but over time those desires become confused. We begin to crave things that promise comfort or distraction, yet leave us restless and unsatisfied. Much of modern life is built around amplifying these cravings, which makes it difficult to recognize how shaped we have been until we step back. Second, it affects and disorders our thinking. We all rely on ideas and narratives to make sense of the world, but we absorb far more than we realize—from media, culture, and the people around us. Even when we know manipulation exists, we often assume it affects others more than ourselves. Learning to think clearly and truthfully takes time, patience, and humility. Third,  it affects and disorders the heart—the spiritual center of the person, which the Church calls the nous. It is meant to perceive God and discern what leads to life. But the heart, too, becomes clouded. Instead of clarity, we experience confusion; instead of peace, anxiety. This does not mean the heart is useless—it means it needs healing. This is why repentance is required. Repentance is the decision to stop pretending we are already whole and to place ourselves where healing is possible. So repentance cannot remain a vague desire. It must become practical—like doctors washing their hands. That means first stepping away from what continually stirs and infects our wounds. Cut back on social media. Reduce news consumption. Step away from political and religious commentators who thrive on outrage. If something is truly good, it can be added back later. Right now, many of us need distance so our discernment can recover.  We need some boredom so that we can recover our sanity. Second, we need to return to the basics. The prayers and services of the Church are reliable. They are not entertaining—but they are not meant to be. We are addicted to stimulation, and healing requires quiet faithfulness. After prayer comes Scripture—not commentary about Scripture, but Scripture itself. And then silence. Instead of constant noise, spend time working quietly, reading a good book (a book free of targeted advertising), or simply being still. Another part of repentance is restoring the rhythms of daily life within our homes: cooking together, cleaning together, eating together, talking, working, and resting together. These ordinary practices form character and community—precisely what the world works so hard to replace with habits that isolate, distracts, and exhaust us. Let me conclude simply. Without repentance, we carry our wounds into the world and pass them on. With repentance, Christ's healing flows through us into our families, our parish, and our communities. This is why the voice of St. John the Baptist still echoes today: "Repent, for the Kingdom of God is at hand." The Kingdom is within you. Repent. Wash your soul. And let God's healing mercy work through you. If you are new to the Church, remember this: repentance does not mean hating yourself or trying to fix everything at once. It means turning toward Christ and trusting Him enough to let Him heal you. The Church gives us safe and reliable ways to begin—prayer, worship, Scripture, and a quieter life. Stay close to these, and over time you will find that Christ not only changes you, but also begins to heal the world through you.  This is the sacramental reality of Theophany.

This week we have two mini-topics. First we talk about priestly celibacy and married priesthood, the spousal relationship with the church and the spousal relationship with Christ. Then we make a shift and talk about the cycles within the church, daily reception of the Eucharist, and how some of the norms around daily reception of the Eucharist came to be.References:Behold a Great Light: A Daily Devotional for the Nativity Fast through Theophany by Stephen De YoungFollow and Contact Us!Follow us on Instagram and FacebookWe're on YouTube!Join our Goodreads GroupFr. Michael's TwitterChrist the Bridegroom MonasteryOur WebsiteOur NonprofitSend us a textSupport the show

Welcome to Day 2747 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom Day 2747 – Wisdom Nuggets – Psalm 97:1-12 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2747 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred forty-seven of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title of today's Wisdom-Trek is: The Cloud Rider Reigns – A Fire Before the King Today, we are continuing our ascent up the high peaks of the Royal Psalms. We have arrived at Psalm Ninety-seven, and we will be exploring the entire text, verses one through twelve, in the New Living Translation. In our previous trek through Psalm Ninety-six, we heard the joyous, missionary call to "Sing a new song" and to declare to the nations that "The Lord Reigns!" We saw the invitation for all the families of the earth to abandon their worthless idols—their elilim—and bring their tribute to the true Creator. It was a psalm of invitation and anticipation, looking forward to the coming Judge. Psalm Ninety-seven takes a half-step forward. It moves from the announcement of the King to the actual appearance of the King. The tone shifts from joyful invitation to awe-inspiring majesty. Here, Yahweh is not just invited to reign; He has taken His seat. He is actively asserting His dominion over the cosmos, and the reaction of the universe is a mixture of trembling and rejoicing. This psalm plunges us deep into the Divine Council worldview. It depicts Yahweh as the Cloud Rider, the Divine Warrior who marches out to reclaim His territory from the rebel gods who have corrupted the nations. It is a psalm of spiritual warfare and ultimate victory. So, let us shield our eyes, for the glory of the King is about to shine forth. The first segment is: The Arrival of the Cloud Rider. Psalm Ninety-seven: verses one through two. The Lord is king! Let the earth rejoice! Let the farthest coastlands be glad.  Dark clouds and deep darkness surround him. Righteousness and justice are the foundation of his throne. The psalm opens with the foundational shout of the enthronement festival: "The Lord is king!" (Yahweh Malak). Because He is King, the command goes out: "Let the earth rejoice! Let the farthest coastlands be glad." The "farthest coastlands" (or "many islands") refers to the ends of the known world—the Gentile nations. Under the rule of the rebel elohim (the lesser gods), the nations have been in darkness and chaos. But the ascension of Yahweh is good news for the geography of the earth. His rule brings order, life, and stability. However, the appearance of this King is terrifyingly majestic: "Dark clouds and deep darkness surround him." To the modern ear, "dark clouds" might sound gloomy or depressing. But in the Ancient Israelite worldview, this is Theophany language—the language of God appearing in visible form.

1950s were a tumultuous time for Mormon polygamists. Not only did police jail many for polygamy, but there were Mormon Fundamentalist Schisms. Many groups including Joseph Musser and the LeBaron families split apart. Jacob Vidrine of the Church of the Firstborn gives more details. Check out our conversation… https://youtu.be/1hdRUUQ8Gv0 Don't miss our other conversations with Jacob: https://gospeltangents.com/people/jacob-vidrine Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission Dramatic 1955 Schism that Defined the LeBaron Legacy The history of Mormon fundamentalism is filled with contested authority claims, but few are as immediate and dramatic as the split that occurred between Ross and Joel LeBaron in the mid-1950s. This schism not only severed the nascent Church of the Firstborn into two distinct movements but also cemented radically different interpretations of priesthood authority that traced back to Nauvoo. From Mexico to Utah: Quest for the Kingdom Following the death of their father, Alma Dayer LeBaron (Dayer), who had claimed a unique authority line through Benjamin F. Johnson, the family faced a succession crisis. Joel LeBaron and his brothers (including Verlin and Floren) were primarily based in Mexico and had initially affiliated themselves with the Allred Group (AUB), which was the Salt Lake-based faction of the larger Woolley fundamentalist movement after the 1950s split. In 1955, Joel and his brothers traveled to Utah specifically to request funding from the Allred Council to establish a United Order in Mexico. While staying in Utah, they interacted with their brother, Ross Wesley LeBaron, the second oldest son, who had been ministering separately in the Utah area. Ross's Vision: The Higher Church Ross had received a commission from his father in 1950 to carry on the “patriarchal work”. His theology provided a unique perspective in the fundamentalist landscape, teaching that the Church of the Firstborn was not merely a holding pattern for the “out-of-order” LDS Church, but rather a “higher church above the Church of Jesus Christ”. Ross argued that the goal was not to “fall back into the church” but to “advance into the church of the firstborn,” emphasizing the higher principles of the patriarchal order restored by Moses, Elias, and Elijah in the Kirtland Temple. Ross converted his visiting brothers, Joel and Floren, “back to believing in their father’s authority line” and the patriarchal priesthood. Excited, the brothers decided to formally organize a new church5. The September Organization and Contested Authority On September 21, 1955, Ross, Joel, and Floren gathered for an organizational meeting that established the Church of the Firstborn of the Fullness of Times. The minutes of this meeting articulated the specific authority lineage claimed by the family: Joseph Smith passed patriarchal keys to Benjamin F. Johnson, who passed them to Alma LeBaron (Dayer), who conferred them on his sons. In this initial organization: Ross Wesley LeBaron was sustained as the head patriarch, holding the keys and calling received from their father. Ross emphasized that “the honor is in the work, not the title,” focusing on the substance of the calling rather than merely claiming specific offices. Joel LeBaron was ordained to the office of president of the Church of the Firstborn of the Fullness of Times. Floren LeBaron was set apart as a counselor. Ross claimed he ordained both Joel and Floren as patriarchs1012. However, this unity was fleeting. Joel's Claim to the One Mighty and Strong Within approximately a week of the organization, Joel decided to split from Ross. Joel sought a higher, incontrovertible claim to authority to override Ross’s position as the patriarch holding the keys. Joel traveled up Farmington Canyon and claimed to receive a revelation or a theophany. He claimed that “no fewer than… 17 or 18 different past prophets” appeared to him on the mountain. Crucially, these messengers allegedly appointed Joel as “the one mighty and strong”. This claim directly targeted Ross’s earlier teachings; Ross had claimed the birthright of Joseph Smith and described his own work as merely “preparatory work until the one mighty and strong came”. By claiming this specific title, Joel effectively trumped Ross’s foundational claim and secured his own undisputed position as the highest authority. The dramatic revelation led to a swift separation, with Ross remaining in Utah and Joel returning to Mexico, where he would successfully grow his branch of the Church of the Firstborn of the Fullness of Times to several thousand members, emphasizing a restoration of the Church of Jesus Christ structure (complete with a Quorum of the Twelve Apostles and a High Council), rather than Ross’s focus on the higher patriarchal order. ——————————————————————————– In essence, the split between Ross and Joel LeBaron illustrates a fundamental tension in fundamentalist authority: the conflict between inheriting authority (Ross, the Birthright, the Patriarchal Keys) versus receiving new, definitive revelation (Joel, the Theophany, the One Mighty and Strong). Don't miss our other conversations with Jacob: https://gospeltangents.com/people/jacob-vidrine Copyright © 2025 Gospel Tangents All Rights Reserved Except for book reviews, no content may be reproduced without written permission

In Memory Of Mother Johanna Of Holy Theophany(Sunday November 9th 2025AD) by Duchovny Dom Monastery

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In this episode of "I Love to Tell the Story," hosts Rolf Jacobson, Kathryn Schifferdecker, and Craig Koester explore one of the most dramatic narratives in the Hebrew Bible: Elijah's journey to Mount Horeb and his encounter with God in the "sound of sheer silence" (or "still small voice"). After his dramatic victory over the prophets of Baal on Mount Carmel, the prophet Elijah flees from Queen Jezebel's threats and travels from the northern territories all the way to Mount Horeb in the south—literally going "off the map." Exhausted and despairing, Elijah asks God to take his life, claiming he alone is left faithful to God. But God has other plans. In a powerful theophany (divine appearance), God shows Elijah that the divine presence is not in the mighty wind, earthquake, or fire—as it was for Moses—but in the sound of sheer silence. God redirects the self-righteous prophet back to his calling, reminding him that he's not alone and that his work isn't finished yet. The hosts discuss how this passage functions as a mirror for our own tendencies toward self-righteousness, the importance of reading it dramatically to capture its emotional depth, and how God's gracious persistence calls us out of ourselves and into service for others. TIMECODES: 00:00 Introduction to the Narrative Lectionary 02:06 Elijah's Journey and Emotional Turmoil 08:16 God's Communication and the Theophany 11:49 Elijah's Vocation and God's Call 12:47 Conclusion and Reflection on God's Grace

Mark 6:45-56 (ESV)Andrew, Isack, and Edwin discuss Jesus walking on the water and the possibility that He was saying more than just "It's I, Jesus." Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=23133The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

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Theophany the Musical opens at the Tennessee Performing Arts Center (TPAC) on October 11th with 3 special showtimes that weekend. Today, Diane Canada sits down with the show's Creator and Director, Pat Denson, to discuss the meaningful message behind this powerful show. Theophany has musical contributions from extraordinary Artists like Grammy-nominated Jamie Floyd, Jake Hoot (winner of The Voice Season 17, and Becca Bowen (Songwriter, Shriners, and Outdoor Channel's Love it or Leave It). Cast members include Al Sapienza from The Sopranos and House of Cards; Deborah Rennard from Dallas, Law & Order, and Days of Our Lives. For tickets to Theophany, visit https://tpac.org

SPONSOR: 1) GROUND NEWS: Go to https://ground.news/julian for a better way to stay informed. Subscribe for 40% off unlimited access to worldwide coverage through my link WATCH THE PREVIOUS PODCAST WITH RIZ: https://open.spotify.com/episode/5btBkJDOdjFvto6dYuQTcF?si=v1PwKf1OQoqXo_lUWj2IzQ PATREON https://www.patreon.com/JulianDorey (***TIMESTAMPS in description below) ~ Rizwan (“Riz”) Virk is a successful entrepreneur, investor, futurist, bestselling author, video game industry pioneer, and indie film producer. Riz received a B.S. in Computer Science from MIT, and a M.S. in Management from Stanford's GSB. FOLLOW JULIAN DOREY INSTAGRAM (Podcast): https://www.instagram.com/juliandoreypodcast/ INSTAGRAM (Personal): https://www.instagram.com/julianddorey/ X: https://twitter.com/julianddorey RIZ LINKS - Riz Virk X: https://x.com/Rizstanford - Riz Virk Website: https://www.zenentrepreneur.com/ - Riz Virk Instagram: https://www.instagram.com/rizcambridge/?hl=en JULIAN YT CHANNELS - SUBSCRIBE to Julian Dorey Clips YT: https://www.youtube.com/@juliandoreyclips - SUBSCRIBE to Julian Dorey Daily YT: https://www.youtube.com/@JulianDoreyDaily - SUBSCRIBE to Best of JDP: https://www.youtube.com/@bestofJDP ****TIMESTAMPS**** 00:00:00 – Simulation Hypothesis, Odds, MIT Background, Simulation Point, NPC, Shared Rendering 00:11:34 – Rendering Pixels, Coastlines, Fractals, Google VEO 3, Prompt Theory 00:24:31 – Darth Vader Fortnite, AI Self-Thinking, NPC vs RPG, Nick Bostrom, Ancestor Simulations, Dreams, Fragmentary Memories, Past Simulated Civilizations 00:34:26 – Ancient Computers, Information Theory, Digital vs Film, LLMs, Context Window, AI Dangers, Grok System Prompts, Robotics Laws, 2010 Odyssey II 00:48:55 – NaduFlew, AI Integrity, AI Search Engine Issues, AI Censorship, Unreal Engine 5 00:58:00 – Spiritual World, Plato's Cave, Narada & Vishnu, Matrix, Theophany, Religion-Tech 01:12:00 – Ripple Effect, Life Review, VR Headset & Soul, Akashic Records, Time, Deja Vu 01:22:03 – Time Inside vs Outside Program, Writer's Room, Life Quests, Second Life, RPGs 01:30:18 – Avatar Investment, InBetween State, Stacked Simulations, Sci-Fi Loop, Metaverse 01:41:50 – Metaverse Hypecycles, Sci-Fi Influence, Metaverse Turing Test, NPC Mode, Storylines 01:50:50 – Not Wanting to Know, Purpose in Relationships 01:55:40 – Simulation Immersion, Gary's Mod WWII, Avatar, Source Players, How You Treat Others 02:09:19 – Roleplay Dark Exploration, Autobiography of a Yogi, Suffering, Infinite Possibilities 02:19:15 – Decision Trees, Multiverse, Consensus Reality, Delayed Choice Experiments 02:30:39 – Impossible Sights, Mandela Effect, Memories, Aliens, Reverse Engineering Programs 02:44:54 – UFO Experiences Across Cultures, Sight Discrepancies 02:55:00 – Military & UFOs, Sci-Fi Influence, 70% Simulation Probability, Tech Stages 03:07:03 – Riz's Work CREDITS: - Host & Producer: Julian Dorey - Producer & Editor: Alessi Allaman - https://www.youtube.com/@UCyLKzv5fKxGmVQg3cMJJzyQ Julian Dorey Podcast Episode 329 - Riz Virk Music by Artlist.io Learn more about your ad choices. Visit podcastchoices.com/adchoices

Gospel Reading: Matthew 14:22-34At that time, Jesus made the disciples get into the boat and go before him to the other side, while he dismissed the crowds. And after he had dismissed the crowds, he went up into the hills by himself to pray. When evening came, he was there alone, but the boat by this time was many furlongs distant from the land, beaten by the waves; for the wind was against them. And in the fourth watch of the night he came to them, walking on the sea. But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out for fear. But immediately he spoke to them, saying "Take heart, it is I; have no fear." And Peter answered him, "Lord, if it is you, bid me come to you on the water." He said, "Come." So Peter got out of the boat and walked on the water and came to Jesus; but when he saw the wind, he was afraid, and beginning to sink he cried out, "Lord, save me." Jesus immediately reached out his hand and caught him, saying to him, "O man of little faith, why did you doubt?" And when they entered the boat, the wind ceased. And those in the boat worshiped him, saying, "Truly you are the Son of God." And when they had crossed over, they came to land at Gennesaret.

The Calling to Reorient the Self How can the sacred be recovered in a world fractured by autonomy and fragmentation? In this deeply personal episode of Kainos on The Lectern, recorded during a session hosted by Alexander Beiner on Kainos, John Vervaeke shares reflections from his recent pilgrimage across Europe—what he calls the Philosophical Silk Road. Weaving through sacred conversations and historic locations, he explores profound ideas like theosis, theoria, and voluntary necessity, inviting listeners into a lived philosophy of sacred participation. From Istanbul to Rome to Amsterdam, each location becomes a catalyst for insight and inner transformation. Vervaeke challenges the Enlightenment's idolization of autonomy and points toward a new possibility: a spirituality of finite transcendence, rooted in embodied knowing and dialogical belonging. This episode offers a raw and unfiltered account of mystical experience, intellectual shift, and spiritual disorientation—all in service of rediscovering what it means to be in contact with reality, in its fullest, most sacred form. Find more of Alexander Beiner's work at https://beiner.substack.com/ and https://www.studiokainos.com/. If you would like to donate purely out of goodwill to support John's work, please consider joining our Patreon. https://www.patreon.com/johnvervaeke  The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. https://vervaekefoundation.org/  If you would like to learn and engage regularly in practices that are informed, developed and endorsed by John and his work, visit Awaken to Meaning's calendar to explore practices that enhance your virtues and foster deeper connections with reality and relationships. https://awakentomeaning.com/join-practice/    John Vervaeke:  https://johnvervaeke.com/ https://twitter.com/vervaeke_john  https://www.youtube.com/@johnvervaeke https://www.patreon.com/johnvervaeke   Notes: (00:00) The Philosophical Silk Road: Opening Reflections (03:00)  "You can go through not an argument, but a passage…and it causes you to fundamentally change how you're seeing and being in the world." – John Vervaeke (03:00) (3:30)  Reclaiming Theoria: Pilgrimage, Contemplation, and the Sacred (06:00) Encountering Maximus the Confessor in Istanbul (07:00) Sufism and Neoplatonism in Spain with Thomas Cheetham (08:00) Athens, Plato, and Embodied Practice (09:30) Rome, Bishop Maximus, and Descending into Mystery (11:00) Amsterdam, Spinoza, and the Liminal Threshold (12:00) Theosis as Transformation through Participation (16:30) From Autonomy to Theo-Agency: Voluntary Necessity (21:00) Dialogical Contact vs. Individual Expression (28:00) Toward a Shared Sense of Sacredness: Pluralism and Depth (32:00) Holding Finitude and Transcendence Together (36:30) Final Thoughts: Who Am I Now?   Ideas, People, and Works Mentioned in This Episode Maximus the Confessor Ibn Arabi Clement of Alexandria Gregory of Nyssa Jonathan Pageau Thomas Cheetham Charles Stang Bishop Maximus Jason Vervaeke Spinoza Plotinus Pierre Hadot William Desmond Samantha Harvey, Orbital Capobianco Julian Jaynes Drew A. Hyland Neoplatonism Theoria, Theophany, Kenosis, Henosis “Absolute Zero” Practice The Dialogical Self Agency and Communion Finite Transcendence     Attribution This conversation was recorded during a session hosted by Alexander Beiner for Kainos. Learn more at https://beiner.substack.com/ and https://www.studiokainos.com/.  

When we encounter the Lord it must challenge our perspective: I. ... of our allegiance II. ...of God's holiness III. ...of God's commands.

 This conversation marks the beginning of a deeper inquiry for Dr. John Vervaeke: What if pilgrimage is not a retreat from the world, but a return to what is most real? Joined by Ethan Hsieh, John explicates his intent to preregister his intellectual and philosophical orientation before beginning his metaphorical pilgrimage. Drawing on parallels with psychology's preregistration practice, John's aim is to document his internal state at various stages of his journey. The conversation delves deep into the concepts of theoria, theophany, and theosis, advocating for a pilgrimage that is not merely a lecture series but a 'meta-noetic passage.' The dialogue anticipates John's encounters with historical figures, sages, and the individuals who embody and interpret their legacy. John expresses his openness to how these encounters might transform him, acknowledging the potential psychological and physiological challenges involved. The dialogue also touches upon themes of the imaginal and the importance of community and fellowship in the pilgrimage process. Ethan contributes by drawing connections to broader themes of perception and philosophical inquiry. The conversation culminates in the hope that this philosophical and spiritual journey will not only deepen John's understanding but also inspire others to embark on their own explorative journeys. —- Notes: (00:00) Introduction to the Philosophical Silk Road (00:30) The Concept of Preregistration in Philosophy (01:00) Defining the Pilgrimage and Its Purpose (02:00) Introducing Ethan and the Dialogical Approach (04:30) Exploring the Original Orientation (05:30) The Challenge of Propositional Tyranny (07:00) Theoria and Theophany: Renewing the Senses (13:30) Meta Noetic Passage and Pilgrimage (20:00) Engaging with Sages and Geographical Perspectives (24:00) Personal Challenges and Psychological Defects (31:30) The Fellowship of the Pilgrimage (33:00) Interlocutors and Sages: A Deeper Dive (54:00) Introduction to Theosis (55:00) Historical Continuity and Henosis (56:00) Henosis and Kenosis in Christian Mysticism (57:30) The Paradox of Self-Transcendence (01:00:30) Theosis and Inner Athea (01:05:30) Personal Reflections and Burnout (01:09:00) The Concept of Unbinding (01:11:00) Non-Theism and Theism (01:25:00) Pilgrimage and Transformation (01:38:30) Reflections on Personal Growth (01:48:00) Concluding Thoughts and Future Questions If you would like to donate purely out of goodwill to support John's work, please consider joining our Patreon. The Vervaeke Foundation is committed to advancing the scientific pursuit of wisdom and creating a significant impact on the world. Learn more about our work.  If you would like to learn and engage regularly in practices that are informed, developed and endorsed by John and his work, visit Awaken to Meaning's calendar to explore practices that enhance your virtues and foster deeper connections with reality and relationships. Join Practice. John Vervaeke: Website | Twitter | YouTube | Patreon  

This channel exists to help you develop an informed view of biblical teachings through careful, expositional preaching.Support the show

This channel exists to help you develop an informed view of biblical teachings through careful, expositional preaching.Support the show

This channel exists to help you develop an informed view of biblical teachings through careful, expositional preaching.Support the show

1st Coming? 2nd Coming? 3rd Coming? Theophany? Which One? On today's 5th episode of the WHICH ONE series, we discuss the different times our Lord God shows up on earth and how, if any, those appearances affect(ed) the world and us. Listen and I pray your understanding is blessed in Jesus name! #WhichOne #Episode5 #WhichComing #JesusChrist #Christophany #Theophany #TomiFavored #BibleStudy #Word

Janet Garvey

Disguised as Fidelio, a male prison guard, Leonora seeks access to her incarcerated husband's secret cell in the effort of freeing him. Like other metaphors in religion, the gnostic mythos describes the descent of divine light into the prison of the mind, seeking to liberate and elevate Pistis Sophia (the revolutionary consciousness) back to her rightful spiritual hierarchy. In the same manner, Leonora (the "light of Leo," Helios, the Sun, Christ), disguises herself within the world of forms to perform a very sacred mission: the redemption and liberation of her forsaken husband Florestan, wrongly imprisoned due to political rivalry. Don Pizarro, the corrupt politician who governs the prison and Florestan's persecution, symbolizes the gnostic archons, karma, and metaphysical laws that punish and oppress Pistis Sophia's efforts towards self-realization. Discover how our own inner divinity (Leonora, the divine embodiment of the Christic light) makes super-efforts to orchestrate the greatest work in the cosmos: the liberation of the psyche from suffering and the complete development of our human potential.

He was born early in the 14th century to a family of court dignitaries in Moscow. Despite a fine education, he was not drawn to worldly success and became a monk at the age of twenty. In time Alexis was consecrated Bishop of Vladimir, then Metropolitan of Moscow, at that time the highest rank in the Russian church (which was still under the Patriarchate of Constantinople). Russia was then under the cruel domination of the Tatars. Saint Alexis traveled twice to the Golden Horde, where the Tatar Khan kept court. On his first visit (1359), he healed the Khan's wife of a blindness which had afflicted her for three years — a miracle that did much to soften the Tatars' treatment of their Russian vassals, and to preserve the liberty of the Church.   His ceaseless labors in the world did not deprive the Saint of his love for monasticism: he conferred with holy monks at every opportunity, and founded many new monasteries. As he neared the end of his life he tried without success to persuade his friend St Sergius of Radonezh (September 25) to succeed him. He reposed in peace in 1378. His incorrupt relics are venerated in the Cathedral of the Theophany in Moscow.

He was born early in the 14th century to a family of court dignitaries in Moscow. Despite a fine education, he was not drawn to worldly success and became a monk at the age of twenty. In time Alexis was consecrated Bishop of Vladimir, then Metropolitan of Moscow, at that time the highest rank in the Russian church (which was still under the Patriarchate of Constantinople). Russia was then under the cruel domination of the Tatars. Saint Alexis traveled twice to the Golden Horde, where the Tatar Khan kept court. On his first visit (1359), he healed the Khan's wife of a blindness which had afflicted her for three years — a miracle that did much to soften the Tatars' treatment of their Russian vassals, and to preserve the liberty of the Church.   His ceaseless labors in the world did not deprive the Saint of his love for monasticism: he conferred with holy monks at every opportunity, and founded many new monasteries. As he neared the end of his life he tried without success to persuade his friend St Sergius of Radonezh (September 25) to succeed him. He reposed in peace in 1378. His incorrupt relics are venerated in the Cathedral of the Theophany in Moscow.

Fr. John Whiteford's sermon from January 19, 2025.

Fr. John Whiteford's sermon from January 19, 2025.

He was from Ancyra in Galatia, son of a pagan father and a Christian mother named Euphrosyne. His mother prophesied on her deathbed that he would suffer great torments for Christ over many years. After her death he was adopted and reared by a pious woman named Sophia. From the age of twelve, he began to fast and pray like the monks, so that he was soon ordained a deacon, and became Bishop of Ancyra at the age of twenty. His piety and zeal for the faith attracted the attention of the Imperial Governor of the region, who had him arrested. Thus began Clement's twenty-eight years of almost continuous suffering for the Faith. When he stood firm despite many tortures, he was sent to the Emperor Diocletian in Rome. The Emperor showed him a table set with costly vessels on one side, and another decked with instruments of torture on the other, and bade Clement to make his choice. The Saint replied: "These precious vessels remind how much more glorious must be the eternal good things of Paradise; and these instruments of torture remind me of the everlasting punishments of hell that await those who deny the Lord."   The Saint was viciously tortured, then transported to Nicomedia, where a converted pagan named Agathangelus ('good angel') became his companion. For many years they endured unspeakable torments alternating with long imprisonments, but nothing would move them to deny the precious Faith of Christ. After twenty-eight years of suffering, Agathangelus was beheaded; but Clement was briefly paroled and allowed to celebrate the services of Theophany and to give the holy Communion to his fellow-Christians. A few days later, as he was again celebrating the Divine Liturgy, some pagan soldiers burst into the church and beheaded him at the altar.

He was from Ancyra in Galatia, son of a pagan father and a Christian mother named Euphrosyne. His mother prophesied on her deathbed that he would suffer great torments for Christ over many years. After her death he was adopted and reared by a pious woman named Sophia. From the age of twelve, he began to fast and pray like the monks, so that he was soon ordained a deacon, and became Bishop of Ancyra at the age of twenty. His piety and zeal for the faith attracted the attention of the Imperial Governor of the region, who had him arrested. Thus began Clement's twenty-eight years of almost continuous suffering for the Faith. When he stood firm despite many tortures, he was sent to the Emperor Diocletian in Rome. The Emperor showed him a table set with costly vessels on one side, and another decked with instruments of torture on the other, and bade Clement to make his choice. The Saint replied: "These precious vessels remind how much more glorious must be the eternal good things of Paradise; and these instruments of torture remind me of the everlasting punishments of hell that await those who deny the Lord."   The Saint was viciously tortured, then transported to Nicomedia, where a converted pagan named Agathangelus ('good angel') became his companion. For many years they endured unspeakable torments alternating with long imprisonments, but nothing would move them to deny the precious Faith of Christ. After twenty-eight years of suffering, Agathangelus was beheaded; but Clement was briefly paroled and allowed to celebrate the services of Theophany and to give the holy Communion to his fellow-Christians. A few days later, as he was again celebrating the Divine Liturgy, some pagan soldiers burst into the church and beheaded him at the altar.

Liturgy Sermon @ St. Luke Coptic Orthodox Church - Boca Raton, FL ~ January 19, 2025 | Tobe 11, 1741

Fr. Kyrillos Ibrahim- Homily for the Feast of the Theophany. A reflection on the Feast of the Theophany (Epiphany). Click the icon below to listen.

'About the beginning of our Lord's thirtieth year, John the Forerunner, who was some six months older than our Saviour according to the flesh, and had lived in the wilderness since his childhood, received a command from God and came into the parts of the Jordan, preaching the baptism of repentance unto the remission of sins. Then our Saviour also came from Galilee to the Jordan, and sought and received baptism though He was the Master and John was but a servant. Whereupon, there came to pass those marvellous deeds, great and beyond nature: the Heavens were opened, the Spirit descended in the form of a dove upon Him that was being baptized, and the voice was heard from the Heavens bearing witness that this was the beloved Son of God, now baptized as a man (Matt. 3:13 17; Mark 1:9 11; Luke 3:1 22). From these events the Divinity of the Lord Jesus Chist and the great mystery of the Trinity were demonstrated. It is also from this that the present feast is called "Theophany," that is, the divine manifestation, God's appearance among men. On this venerable day the sacred mystery of Christian baptism was inaugurated; henceforth also began the saving preaching of the Kingdom of Heaven.' (Great Horologion)   When Thou was baptized in the Jordan, O Lord, the worship of the Trinity was made manifest; for the voice of the Father bare witness to Thee, calling Thee His beloved Son. And the Spirit in the form of a dove confirmed the certainty of the word. O Christ our God, Who hast appeared and hast enlightened the world, glory be to Thee. — Troparion of Theophany   'But Christ's descent into the river has also a further significance. When Christ went down into the waters, not only did he carry us down with Him and make us clean, but He also made clean the nature of the waters themselves... The feast of Theophany has thus a cosmic aspect. The fall of the angelic orders, and after it the fall of man, involved the whole universe. All God's creation was thereby warped and disfigured: to use the symbolism of the liturgical texts, the waters were made a "lair of dragons". Christ came on earth to redeem not only man but through man the entire material creation. When He entered the water, besides effecting by anticipation our rebirth in the font, he likewise effected the cleansing of the waters, their transfiguration into an organ of healing and grace.' Bishop Kallistos, "Background and meaning of the Feasts" in the Festal Menaion.   The western feast of Epiphany, also on this day, commemorates not Christ's baptism but the adoration of the Magi.

'About the beginning of our Lord's thirtieth year, John the Forerunner, who was some six months older than our Saviour according to the flesh, and had lived in the wilderness since his childhood, received a command from God and came into the parts of the Jordan, preaching the baptism of repentance unto the remission of sins. Then our Saviour also came from Galilee to the Jordan, and sought and received baptism though He was the Master and John was but a servant. Whereupon, there came to pass those marvellous deeds, great and beyond nature: the Heavens were opened, the Spirit descended in the form of a dove upon Him that was being baptized, and the voice was heard from the Heavens bearing witness that this was the beloved Son of God, now baptized as a man (Matt. 3:13 17; Mark 1:9 11; Luke 3:1 22). From these events the Divinity of the Lord Jesus Chist and the great mystery of the Trinity were demonstrated. It is also from this that the present feast is called "Theophany," that is, the divine manifestation, God's appearance among men. On this venerable day the sacred mystery of Christian baptism was inaugurated; henceforth also began the saving preaching of the Kingdom of Heaven.' (Great Horologion)   When Thou was baptized in the Jordan, O Lord, the worship of the Trinity was made manifest; for the voice of the Father bare witness to Thee, calling Thee His beloved Son. And the Spirit in the form of a dove confirmed the certainty of the word. O Christ our God, Who hast appeared and hast enlightened the world, glory be to Thee. — Troparion of Theophany   'But Christ's descent into the river has also a further significance. When Christ went down into the waters, not only did he carry us down with Him and make us clean, but He also made clean the nature of the waters themselves... The feast of Theophany has thus a cosmic aspect. The fall of the angelic orders, and after it the fall of man, involved the whole universe. All God's creation was thereby warped and disfigured: to use the symbolism of the liturgical texts, the waters were made a "lair of dragons". Christ came on earth to redeem not only man but through man the entire material creation. When He entered the water, besides effecting by anticipation our rebirth in the font, he likewise effected the cleansing of the waters, their transfiguration into an organ of healing and grace.' Bishop Kallistos, "Background and meaning of the Feasts" in the Festal Menaion.   The western feast of Epiphany, also on this day, commemorates not Christ's baptism but the adoration of the Magi.

What are the main differences between Islam and the Catholic Religion? What is a Theophany? Can old Protestant parents be brought to the Catholic Church? Tune in for today's Called to Communion.

God reveals himself and his glory through the Ten Commandments. We begin exploring the Ten Commandments as shown in the Catechism and learn about how these laws are not meant to limit us, but set us free from the slavery of sin. Fr. Mike reminds us that the Commandments are truly a gift from God and reflects his love for us. Today's readings are the Ten Commandments and Catechism paragraphs 2052-2063. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.