inflation was a painful global phenomenon, and every ruling party was punished for it regardless of political leanings #

Fr. Lawrence reflects on the questions that must be asked to determine if someone is preaching "another Jesus." He suggests that the blessing of same-sex activity by some churches raise the same questions as in St. Paul's day.

In 1956 an American game show debuted called “To Tell the Truth”. Each round of the game introduced three people all claiming to be the same person, and a team of panelists would ask them questions. Those pretending to be the real (usually famous) person would make up answers, while the real person would answer truthfully. The inquiring panelists would then guess which was the real person. The host of the show would conclude by saying, “Will the real (name) please stand up?” and he or she would then stand up thereby revealing their identity and the accuracy of the panelists’ guesses.

I would like to share with you an easy technique for avoiding moral accountability. Whenever you are caught and called to account for doing something wrong (that is, when you are “busted”), you simply invoke the figure of the Pharisee. Tell your accuser that he is being judgmental and Pharisaical, and that he has no right to judge you. After all, the Lord says, “Judge not”. It works almost every time, functioning as a moral Get Out of Jail Free card.

We continue our series examining St. Matthew’s citations of the Old Testament. Today we look at his citation of Jeremiah 31:15. It reads, “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are not.” The LXX renders it more or less the same way, though the order of the chapters is different. In the LXX the text is found in Jeremiah chapter 38, not chapter 31. But the meaning of the text is the same.

I sometimes tell inquirers at St. Herman’s when they ask that I began my Christian life in earnest as a Jesus People—which usually results in blank stares, since most of them are too young to have heard of the cultural phenomenon known as the Jesus People Movement. The movement has recently come up again for notice in a film called “Jesus Revolution”, based on the true events of the founding of Calvary Chapel in California under Pastor Chuck Smith (d. 2013) and his long-haired hippie protégé Lonnie Frisbee. The film, a well done and positive presentation of the events, stars Kelsey Grammer and features the role of Greg Laurie (played by Joel Courtney) as a new convert to Christ at Smith’s Calvary Chapel, and as someone who would go on to found Harvest Christian Fellowship Church, with campuses in California and Hawaii. Harvest Ministries is the group which released the film.

A quiet confession between us: Nostalgic freak that I am, I still like listening to old songs from the Christian folk group Children of the Day. The group is one of the earliest Jesus People music groups and consisted of four young people, headed by Marsha Carter. They were famous for the song "For those tears I died" - also known as "Come to the waters:, written by Marsha shortly after her conversion to Christ at the age of 16. The song contains the sort of emotionalism that often characterizes young 16-year-old evangelical girls, with tears being cried in the dark, as well as that bit of latent calvinism which often characterizes evangelicals. The song begins with the lines "You said you'd come and share all my sorrows, you said you'd be there for all my tomorrows. I came so close to sending you away, but just like you promised - you came here to stay. I just had to pray."

Imagine my surprise to find that the view that Jesus was not divine was not confined to J.W.’s and Christadelphians. When perusing Facebook (just one of my bad habits) I found a debate televised on Faith Unaltered between Dr. Dale Tuggy (who denied the divinity of Jesus) and Dane Van Eyes (who affirmed it). Apparently cults like the J.W.’s were not the only ones now denying the divinity of Christ. Who knew?

It is a wonderful thing to know the Scriptures well, but there is a drawback: since we know how all the stories end, we can miss the drama inherent in the narrative. For example, In Luke 7:11f we can read about the grief of the widow of Nain, but since we know that her son’s death will end in his resurrection before he can be buried, we can skip too quickly from her sorrow to the happy ending and miss how terrible that grief must have been for her.

Thousands of years ago when I was a teenager and a brand-new Christian, I happened to read an article by S.G.F. Brandon about Jesus being a Zealot, in which he questioned much if not most of the Gospel portrait of Jesus and suggested that the Gospels (particularly that of Mark) constituted a whitewash of Jesus, eliminating His Zealotry from the Gospel picture to make Him and His movement more acceptable in Roman eyes. It was, of course, a precis of his 1967 book Jesus and the Zealots which created something of an academic dust up in its day.

Recently I have come across an anti-Orthodox polemic which rejects our veneration of icons on the grounds that venerating an image painted on a board of Christ, His Mother, or His saints is contrary to the practice of the apostles and of the earliest Church. The objection is stated with some sophistication, and is not the usual fundamentalist reference to the Mosaic Law’s proscription of carved statues used in worship (e.g. Exodus 20:4f). This more sophisticated objection acknowledges that there were indeed images of Christ, His Mother, and His saints used in the early Church such as can be found in the funerary art of the catacombs and on the walls of churches (such as that of Dura Europos). But, it points out, there is no evidence that these images functioned as anything more than mere decoration. That is, the people did not come up to the wall to kiss the wall art or venerate the images.

Fr. Apostolos reminds us that unless we see our salvation in the face of Christ, there is no particular reason for joy at Christmas.

Fr. Apostolos discusses the final judgment of the human soul.

Fr. Apostolos talks about synergy with Christ.

Fr. Apostolos shares from 2 Corinthians 6 about the importance of finding the right context for our life in Christ. "Come out and be separate...."

Fr. Apostolos shares about the Gospel of Jesus Christ. "As we celebrate the Sunday before the Exaltation of the Cross, may we commit ourselves every single day and every single hour of every day to living the message of the Gospel and thanking God that He loved us so much that He came."

Fr. Apostolos Hill delivers a simple homily from the Gospel about touching Jesus during a period of necessary distancing.

Fr. Apostolos speaks about Divine Judgement and the pardon offered to all through the blood of Christ.

Fr. Apostolos Hill gives a straightforward line-by-line examination of the Gospel message in John 3:16.

Fr. Apostolos Hill speaks on the theme of the Sunday before the Exaltation of the Cross with a challenge to consider that we have been viewing the Cross incorrectly; e.g. as an impediment to our happiness and not as the cause of joy in the life of the redeemed.

Fr. Maxym Lysack explains what differentiates the Jesus Prayer from other prayers.

Sermon on the Sixteenth Sunday after Pentecost (II Cor 6:1-10; Luke 6:31-36)

Sermon on the Sunday before the Nativity of Christ (Hebrews 11:9-10, 17-23, 32-40; Matthew 1:1-25)

Twenty-second Sunday after Pentecost

Sunday before the Nativity of Christ

Entry of Our Lord into Jerusalem

The Resurrection of our Lord, God and Savior Jesus Christ

St Thomas Sunday - Second Sunday of Pascha

Sunday of the Paralytic - Fourth Sunday of Pascha

Sunday of the Samaritan Woman - Fifth Sunday of Pascha

Sunday of the Blind Man - Sixth Sunday of Pascha

Great Feast of the Descent of the Holy Spirit

Eighth Sunday after Pentecost

Even though we live in a pluraistic society, Orthodox Christians must uphold the uniqueness of the Lord Jesus Christ. Fr Tom teaches us that Christ and the Cross are not simply one way to the Father, but the only way. (Sunday before the Elevation of the Precious Cross)