He is best known as the author of the Ladder of Divine Ascent, a treasury of spiritual wisdom which is read in its entirety in monasteries during every Lenten season. He is also commemorated on the Fourth Sunday of Great Lent.   Nothing is known of his life before he entered the monastery at Mount Sinai (now St Katherine's Monastery) at the age of sixteen; he remained there until his death at the age of eighty. After he first arrived, he spent nineteen years in strict obedience to his spiritual father, Martyrios. When Martyrios died, John retired to a nearby cave, where he lived in the strictest asceticism for twenty years. (It was during these years that he wrote the Ladder.) He reluctantly returned to the monastery when he was made abbot by the brethren, and spent the rest of his days guiding his spiritual children in the way of salvation.   Once he heard a monk criticize him for speaking too much; rather than reproach the monk, he himself kept silence for a full year, never uttering a word until the brethren begged him to speak again. At another time a large company of pilgrims came to Mt Sinai. At supper they all saw a young man, dressed as a Jew, serving at table and giving orders to the other servants, then suddenly disappearing. When they wondered among themselves what this could mean, John said 'Do not try to look for him; that was the prophet Moses serving you in his own home.'   When the holy abbot knew that his death was approaching, he appointed his own brother, George, as his successor. George grieved the approaching death of his beloved brother, but St John told him that, if he was found worthy to stand close to God after his death, he would pray that George be taken up to heaven in the same year. So it happened: ten months after St John's death, George reposed in the Lord.

He was by birth a Jew from Edessa; it was he who instructed king Avgar in the Faith and baptised him (see August 16). According to Eusebius he is not the Thaddeus who was one of the Twelve (Mt 10:3), but was one of the Seventy. After Christ's Resurrection, he preached the Gospel in Mesopotamia and ended his life in martyrdom.

He is best known as the author of the Ladder of Divine Ascent, a treasury of spiritual wisdom which is read in its entirety in monasteries during every Lenten season. He is also commemorated on the Fourth Sunday of Great Lent.   Nothing is known of his life before he entered the monastery at Mount Sinai (now St Katherine's Monastery) at the age of sixteen; he remained there until his death at the age of eighty. After he first arrived, he spent nineteen years in strict obedience to his spiritual father, Martyrios. When Martyrios died, John retired to a nearby cave, where he lived in the strictest asceticism for twenty years. (It was during these years that he wrote the Ladder.) He reluctantly returned to the monastery when he was made abbot by the brethren, and spent the rest of his days guiding his spiritual children in the way of salvation.   Once he heard a monk criticize him for speaking too much; rather than reproach the monk, he himself kept silence for a full year, never uttering a word until the brethren begged him to speak again. At another time a large company of pilgrims came to Mt Sinai. At supper they all saw a young man, dressed as a Jew, serving at table and giving orders to the other servants, then suddenly disappearing. When they wondered among themselves what this could mean, John said 'Do not try to look for him; that was the prophet Moses serving you in his own home.'   When the holy abbot knew that his death was approaching, he appointed his own brother, George, as his successor. George grieved the approaching death of his beloved brother, but St John told him that, if he was found worthy to stand close to God after his death, he would pray that George be taken up to heaven in the same year. So it happened: ten months after St John's death, George reposed in the Lord.

He was by birth a Jew from Edessa; it was he who instructed king Avgar in the Faith and baptised him (see August 16). According to Eusebius he is not the Thaddeus who was one of the Twelve (Mt 10:3), but was one of the Seventy. After Christ's Resurrection, he preached the Gospel in Mesopotamia and ended his life in martyrdom

He is best known as the author of the Ladder of Divine Ascent, a treasury of spiritual wisdom which is read in its entirety in monasteries during every Lenten season. He is also commemorated on the Fourth Sunday of Great Lent.   Nothing is known of his life before he entered the monastery at Mount Sinai (now St Katherine's Monastery) at the age of sixteen; he remained there until his death at the age of eighty. After he first arrived, he spent nineteen years in strict obedience to his spiritual father, Martyrios. When Martyrios died, John retired to a nearby cave, where he lived in the strictest asceticism for twenty years. (It was during these years that he wrote the Ladder.) He reluctantly returned to the monastery when he was made abbot by the brethren, and spent the rest of his days guiding his spiritual children in the way of salvation.   Once he heard a monk criticize him for speaking too much; rather than reproach the monk, he himself kept silence for a full year, never uttering a word until the brethren begged him to speak again. At another time a large company of pilgrims came to Mt Sinai. At supper they all saw a young man, dressed as a Jew, serving at table and giving orders to the other servants, then suddenly disappearing. When they wondered among themselves what this could mean, John said 'Do not try to look for him; that was the prophet Moses serving you in his own home.'   When the holy abbot knew that his death was approaching, he appointed his own brother, George, as his successor. George grieved the approaching death of his beloved brother, but St John told him that, if he was found worthy to stand close to God after his death, he would pray that George be taken up to heaven in the same year. So it happened: ten months after St John's death, George reposed in the Lord.

He was by birth a Jew from Edessa; it was he who instructed king Avgar in the Faith and baptised him (see August 16). According to Eusebius he is not the Thaddeus who was one of the Twelve (Mt 10:3), but was one of the Seventy. After Christ's Resurrection, he preached the Gospel in Mesopotamia and ended his life in martyrdom.

He was by birth a Jew from Edessa; it was he who instructed king Avgar in the Faith and baptised him (see August 16). According to Eusebius he is not the Thaddeus who was one of the Twelve (Mt 10:3), but was one of the Seventy. After Christ's Resurrection, he preached the Gospel in Mesopotamia and ended his life in martyrdom.

He and his brother Chad (Mar. 2) were from an English family, educated under Saint Aidan (Aug. 31) of Lindisfarne. Both brothers entered monastic life at Lindisfarne and later became bishops. Cedd travelled as an evangelist among the people of Essex, where Saint Finan (Feb. 17) consecrated him to be their first bishop. He founded two monasteries in Essex, one of whose churches still stands; he built yet another monastery at Lastingham in Yorkshire, where he lived until his repose. He spoke both Irish and Anglo-Saxon, and served as a translator for the Irish at the Synod of Whitby in 664. He reposed at Lastingham not long after the Synod.

He and his brother Chad (Mar. 2) were from an English family, educated under Saint Aidan (Aug. 31) of Lindisfarne. Both brothers entered monastic life at Lindisfarne and later became bishops. Cedd travelled as an evangelist among the people of Essex, where Saint Finan (Feb. 17) consecrated him to be their first bishop. He founded two monasteries in Essex, one of whose churches still stands; he built yet another monastery at Lastingham in Yorkshire, where he lived until his repose. He spoke both Irish and Anglo-Saxon, and served as a translator for the Irish at the Synod of Whitby in 664. He reposed at Lastingham not long after the Synod.

Supporting each other with our health efforts can be an act of love. Rita discusses the importance of taking advantage of the buddy system.

On this Sunday of St. John of the Ladder, Fr. Andrew tells us that being an Orthodox Christian gives us 'something to do'.

On this Sunday of St. John of the Ladder, Fr. Andrew speaks on how the spiritual life, the path to holiness and perfection, is pursued by climbing little by little.

In the parable of the wedding feast in Matthew 22, there are two warnings given. Fr. Andrew explains.

This is the keynote address given by His Grace, Bishop Gregory of Nyssa, Primate of the American Carpatho-Russion Orthodox Diocese of the USA and the episcopal overseer of the Orthodox Christian Fellowship, at the 2013 OCF College Conference East at Antiochian Village in Ligonier, Penn. He addressed this year's theme for OCF: "Behold now, what is so good or so pleasant as for brothers to dwell together in unity?" (Psalm 132:1)

Fr. Nick and Dr. Roxanne are joined by Ancient Faith author and podcaster Rita Madden. Rita is the author of the book Food, Faith, and Fasting and offers some practical wisdom as we begin the Nativity fast.

Another practical hour with Fr. Nick and Presbytera (Dr.) Roxanne Louh addressing the issue of addiction.

Fr. John Oliver ponders the long climb ahead of us, and the ways that we can be led astray and fall off the Ladder of Divine Ascent.

Fr. Joseph is away at Camp St. Raphael -- YaBoy! -- this week. He took his AFR mic with him and promises an interview with Big Foot next week ... that is, if the Mama Eater doesn't get him first. Until then, enjoy this week's rebroadcast! (Oh, and pray for Orthodox campers & staff.)

In the third and final episode of Ortho-Man, Fr. Joseph is led down a dark hallway by a mysterious stranger who reveals to him the similarities of Underdog, Batman, Pink Panther, Indiana Jones, Buzz Lightyear and ... Ortho-Man.

Fr. Joseph's displeasure with Stephen Hawking's recent statement about God not being necessary for Creation is akin to his dislike of sweet red BBQ sauce. Though this episode "tilts," only the obnoxious virtual gobbler succumbs to gravity (if there is such a force, that is).

Can you imagine for a moment that all this revealed religion stuff is really, really real? Imagine, if you will, the Theotokos pondering things, like: Where is Christ the Savior? Fr. Joseph imagines and ponders his way toward answers in Part One of this special episode, "live" and edited, from Christ the Savior church in the Windy City.

Fr. Joseph presents a snip of material that he and Steve Robinson are working on at the St George Cathedral (Wichita) men's retreat in Victoria, Kansas.

In some cases a good old fashion paddling is in order. Fr. Joseph explains.

No matter what you call your grandparents, go to Church Camp, write home, and beware the Mama Eater.

Priests don't just serve their parishes, they serve their communities. In this episode, Fr. Anthony talks about a couple of the things that came up recently for him in Allentown, PA. He also talks about how the advice "not to forget where you came from" means different things to different people (and how that is something to celebrate). Enjoy the show!

In this episode, Fr. Anthony talks with Subdeacon John (Robert) Cummings, the Manager of Staff Training and Development at Red Oak Recovery in Waynesville, PA, about opioid addiction, what works in recovery, and how the lessons of effective recovery can be re-learned and enculturated by our parishes. Along the way, they spar about the correct pronunciation of Appalachia (Fr. Anthony used the pronunciation of his ancestral homeland of northern Appalachia; Sdn. John that of his southern part), Enjoy the show!

In this episode, Fr. Anthony brings back a crowd favorite, Fr. Michael Kohn (Bulgarian Eastern Orthodox Diocese), to speak about addiction, recovery, and the ontology of grace. We discuss how that grace works through fellowship, authentic testimonies of redemption, accountability, and mentorship in both the Twelve Step program and Holy Orthodoxy. Fr. Michael, an active and experienced addiction counselor, also gives advice on how priests can make an ally of AA, AN, Al-Anon, and Nar-Anon programs. Enjoy the show!

Fr. Michael discusses fear of, and love for, God.

Many of us have had mountain-top experiences at one time in our life or another. We have had times when God seemed right there, so close that, at that moment it seemed like nothing to offer God everything, to sacrifice all for the sake of Christ. These mountain-top experiences, at least for me, are very few and far between. It is a kind of miracle when this happens. But like most miracles, it happens not so that we don’t have to suffer, don’t have to slog through the rest of life on the plains. Rather, God gives us these moments as signs, as encouragement to keep us on the way, as a foretaste so that we know what the coming main meal will be. But the wonderful experience of nearness to God soon passes and we find ourselves back in the world, back in the arena of our salvation, back now having to fulfill the promise of giving our life to God. On the mountain top it seemed that it would be so easy, but on the plains, in the mud and snirt (a Canadian term referring to snow mixed with dirt), in the messiness of the lives we actually live, giving our life to God is much more difficult and messy than we ever imagined it would be.

A reader wrote to Fr. Michael Gillis that he had begun to discover himself through Buddhist meditation despite 25 years of Orthodox Christian practice. The reader asked for Fr. Michael's perspective.

Our baptismal garment gives a profound responsibility throughout our lives to live in a way that shines with the divine glory—that radiates the light of Christ to a world so filled with darkness, death, and despair.

Fr. Philip LeMasters explains the parable of the Wedding Feast which shows us that Christ came to save the entire world through union with him.

Dr. Humphrey takes us to the letter to the Hebrews for the Christian Hall of Fame as we approach the Sunday of Orthodoxy.

Our readings for this Sunday before Ascension are dramatic stories of Jesus’s healing of the blind man, and the conversion of the jailer after Paul and Silas had been wrongfully imprisoned (John 9:1-38; Acts 16:16-35). Psalm 2 and Daniel 7 help us to understand the authority (and compassion) of the Son of Man, and lead us to reflect upon our place in an increasingly hostile world, where both religious and political powers may not appreciate the glory of the Lord, or our solidarity with Him.

The prophet Isaiah and St. John Chrysostom help us to understand why God hides and reveals, as we read Galatians 1 and Luke 8:41-56. We are led to pay special attention to the epistle, since we have heard it twice in the space of two weeks!

The Hidden Garden by Jane G Meyer, illustrated by Masha Lobastov (Conciliar Press, 2012)

"The Parable of the Wedding Feast" from The Parables of Christ by Spiritual Fragrance Publishing (2012)

"The Wedding at Cana," from Feasts of Christ and the Theotokos and Miracles of the Lord by Spiritual Fragrance Publishing (2012)

Welcoming the Christ Child: Family Readings for the Nativity Lent, "Jacob’s Ladder and Joseph & The Coat of Many Colors," by Elissa Bjeletich, illustrated by Jelena Jeftic (Sebastian Press, 2017).

The Peddler and the Disenchanted Mirror by Stephen Muse, illustrated by Dimitra Psichogiou (Edition Parrisia, 2016) Available on Amazon

"The Wedding in Cana" from The Bible for Young People by Zoe Kanavas (Narthex Press, 2005)

Fr. Theodore Paraskevopoulos helps us understand St. John of Ladder's call to ascend in the spiritual life.

In episode 5, Andrew continues to explore the transformation of our desires and how that relates to addiction. Click HERE for a transcript.

In the next 4 episodes, Andrew gets very practical on ways to find our way out of addiction. Part 1 asks "How Do We Live?" Read a transcript HERE.

Andrew tells us that will power and relying on ourselves is an ineffective strategy for dealing with addiction to pornography. Read the transcript HERE.

Today Andrew continues his practical advise for freeing ourselves from addiction by offering St. Theophan's four spiritual weapons for our contimplation . Read the transcript HERE.

St Theophan tells us that “the four weapons of which we have spoken receive their power from the forces and gifts of grace, obtained for us by the blood of Christ.” And the mystery of holy communion “is Christ’s blood itself, and His flesh itself, in which Christ is Himself present as God.” Find the transcript HERE.

Professor David Drillock delivers the 2011 commencement address. Professor Drillock was the first to receive an honorary Doctor of Music degree from St. Vladimir's Orthodox Theological Seminary.