He was a disciple of St Theodosius of the Kiev Caves (commemorated May 3), and became abbot of the Monastery of the Caves. After many years of faithful service he fell victim to the intrigues of a monk against him, lost his abbacy and was even driven from the monastery. In God's time the holy monk was vindicated and made Bishop of Vladimir. There he guided the Church for many years, reposing peacefully in old age in 1094.

He is honored as the founder of Orthodox monastic life in Russia. He was born in Chernigov province and tonsured at the Monastery of Esphigmenou on the Holy Mountain. His abbot sent him from Mt Athos to Kiev to establish the monastic life there in 1013, during the last years of Prince Vladimir's holy reign. He lived there as a hermit, slowly drawing to himself others who wished to share the ascetical life. In time, the brotherhood grew into the Kiev Caves Lavra. St Anthony refused to serve as abbot of the monastery; this task was taken up by St Theodosius (commemorated May 3). St Anthony continued to live as a cave-dwelling hermit and reposed in peace at the age of ninety.

He was a disciple of St Peter, born in Antioch. St Peter took him to Rome (he was bishop of Antioch before being bishop of Rome, so Antioch is as much the 'see of Peter' as is Rome) and made him Bishop of Ravenna. In Ravenna, he healed the wife of the military governor of a grave illness, after which the governor and his household confessed Christ and were baptized. Apollinarius was able to form a house church in the governor's home, from which he labored for the Gospel for twelve years. Eventually, he was condemned to exile in Illyria for his faith, and began a life of missionary travel in the Balkans, travelling as far as the Danube. After twelve years of this work, he was driven back to Italy by the hostility of some of the pagans. He was received with joy by the people of Ravenna, which aroused the envy of the pagan elders, who denounced him to the Emperor Vespasian. When the elders asked permission to kill Apollinarius, the Emperor only gave them permission to drive him from the city, wisely saying 'It is not seemly to take revenge on behalf of the gods, for they can themselves be revenged on their enemies if they are angered.' But, in defiance of the Imperial decree, the pagan leaders attacked and killed Apollinarius with knives. His holy relics are preserved in Ravenna, in a church dedicated to him.

The holy Scriptures, from beginning to end, are filled with mentions and descriptions of the Heavenly Host: not to believe in angels is not to believe in the Bible. In the heavens they behold the face of God, eternally hymning His glory. They are intimately involved with mankind as well: an angel is appointed guardian over every nation, and over every individual Christian. The Archangels Michael and Gabriel, whom we especially commemorate today along with all the other bodiless powers, have served as messengers to man. "Michael" means "Who is like God?";"Gabriel" means "God is mighty." Gabriel especially was appointed to announce the coming of Christ in the flesh.   There is no reckoning the number of the Heavenly Host, though we know that they are a great multitude. They are ranked in nine orders, called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels and Angels. "Angel" means "herald" or "messenger" and is properly applied only to those who serve as messengers from God to man; but the name is often applied to the entire host of bodiless powers.   Though bodiless, the angels are finite in knowledge, extension and power. The angel Lucifer, once the highest of them all, desired to be like God Himself, and was cast forever from the presence of God, along with countless others who followed him. These we now know as Satan and the demons. (Needless to say, they are not commemorated today).

He was a disciple of St Theodosius of the Kiev Caves (commemorated May 3), and became abbot of the Monastery of the Caves. After many years of faithful service he fell victim to the intrigues of a monk against him, lost his abbacy and was even driven from the monastery. In God's time the holy monk was vindicated and made Bishop of Vladimir. There he guided the Church for many years, reposing peacefully in old age in 1094.

He is honored as the founder of Orthodox monastic life in Russia. He was born in Chernigov province and tonsured at the Monastery of Esphigmenou on the Holy Mountain. His abbot sent him from Mt Athos to Kiev to establish the monastic life there in 1013, during the last years of Prince Vladimir's holy reign. He lived there as a hermit, slowly drawing to himself others who wished to share the ascetical life. In time, the brotherhood grew into the Kiev Caves Lavra. St Anthony refused to serve as abbot of the monastery; this task was taken up by St Theodosius (commemorated May 3). St Anthony continued to live as a cave-dwelling hermit and reposed in peace at the age of ninety.

He was a disciple of St Peter, born in Antioch. St Peter took him to Rome (he was bishop of Antioch before being bishop of Rome, so Antioch is as much the 'see of Peter' as is Rome) and made him Bishop of Ravenna. In Ravenna, he healed the wife of the military governor of a grave illness, after which the governor and his household confessed Christ and were baptized. Apollinarius was able to form a house church in the governor's home, from which he labored for the Gospel for twelve years. Eventually, he was condemned to exile in Illyria for his faith, and began a life of missionary travel in the Balkans, travelling as far as the Danube. After twelve years of this work, he was driven back to Italy by the hostility of some of the pagans. He was received with joy by the people of Ravenna, which aroused the envy of the pagan elders, who denounced him to the Emperor Vespasian. When the elders asked permission to kill Apollinarius, the Emperor only gave them permission to drive him from the city, wisely saying 'It is not seemly to take revenge on behalf of the gods, for they can themselves be revenged on their enemies if they are angered.' But, in defiance of the Imperial decree, the pagan leaders attacked and killed Apollinarius with knives. His holy relics are preserved in Ravenna, in a church dedicated to him.

The holy Scriptures, from beginning to end, are filled with mentions and descriptions of the Heavenly Host: not to believe in angels is not to believe in the Bible. In the heavens they behold the face of God, eternally hymning His glory. They are intimately involved with mankind as well: an angel is appointed guardian over every nation, and over every individual Christian. The Archangels Michael and Gabriel, whom we especially commemorate today along with all the other bodiless powers, have served as messengers to man. "Michael" means "Who is like God?";"Gabriel" means "God is mighty." Gabriel especially was appointed to announce the coming of Christ in the flesh.   There is no reckoning the number of the Heavenly Host, though we know that they are a great multitude. They are ranked in nine orders, called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels and Angels. "Angel" means "herald" or "messenger" and is properly applied only to those who serve as messengers from God to man; but the name is often applied to the entire host of bodiless powers.   Though bodiless, the angels are finite in knowledge, extension and power. The angel Lucifer, once the highest of them all, desired to be like God Himself, and was cast forever from the presence of God, along with countless others who followed him. These we now know as Satan and the demons. (Needless to say, they are not commemorated today).

In looking at the Gospel from Matthew 17 where the disciples could not cast out a demon, Fr. Andrew discusses what it means when Jesus says that they have no faith.

On the feast of St. Anthony the Great, Fr. Andrew preaches on why someone would walk out into the desert to find God.

Using Paul's language in 2 Corinthians about believers being the temple of the living God, Fr. Andrew discusses the popular language of "having Jesus in your heart."

In discussing Paul's doctrine that only the doers of the word of God will be justified, Fr. Andrew discusses how our spiritual energies are to be turned both inward and outward.

In discussing Romans 10:4, Fr. Andrew shows how Christ as the fulfillment of the Law is shown to be the fulfillment of our own stories.

On this Sunday after the Elevation of the Cross, Fr. Andrew discusses Gal. 2:20, in which Paul says he's no longer living.

Fr. Andrew discusses one image of Heaven—a table of companionship.

On the feast of All Saints, Fr. Andrew Stephen Damick discusses what it means to be a saint, both for us and for those we usually think of as 'saints,' as well as why saints are actually critical to Christianity.

In Luke 13, Jesus heals a woman bent over for 18 years. Bringing in the commentary of St. Theophylact of Ohrid, Fr. Andrew Stephen Damick talks about how this woman is an image of our own souls and how we perceive what is heavenly.

Fr. Andrew Stephen Damick unpacks the preaching of Christ and John the Forerunner—'Repent, for the Kingdom of Heaven is at hand'—discussing what all of those terms really mean for everyday Christian life.

While our show on Community is delayed for technical reasons, we have an important message to share about the fate of this year's southern College Conference. Please listen and help OCF out if you can.

Today we conclude our 3-part series entitled "Heaven Ain't Up, Hell Ain't Down" with a challenging Q&A; session. Theme music: "Burn Out Bright" by Switchfoot from their 2006 album "Oh! Gravity." Used by permission.

Today we continue our a 3-part series entitled "Heaven Ain't Up, Hell Ain't Down." Theme music: "Burn Out Bright" by Switchfoot from their 2006 album "Oh! Gravity." Used by permission.

Mathew Monos once again interviews Fr. Brendan Pelphrey—this time about the Orthodox view of salvation.

In this series, Dan and his guests discuss how to practically create a presence on a new campus.

Dan and his guests discuss the process of preparing for life on the other side of the diploma.

Part of being a good friend and a Christian person is encouraging others and helping them grow. But how do we do that? What if they don't want to grow? This week, Dan, Tim, and Lia address how to foster that encouraging spirit.

OCF Student Podcast Assistant Nathan Jekel is joined by Maria McClatchey and Andrew Abboud to discuss St. Matthew's account of Peter walking on the water and what it means for our Christian lives. Also in this episode, Nathan, Maria, and Andrew give a preview of the topics that they will be discussing on the program throughout the remainder of the academic year and ask listeners to send in questions to .(JavaScript must be enabled to view this email address)/**/.

Nathan, Maria, and Andrew discuss the topic of almsgiving and answer a listener question in the inaugural On the Waves mailbag segment. Listeners are asked to send in questions to .(JavaScript must be enabled to view this email address)/**/!

Nathan, Maria, and Andrew discuss the relationship between science and our Orthodox Christian faith.

Today, we talk about summer plans for the podcast. We also begin a 3-part series entitled "Heaven Ain't Up, Hell Ain't Down." Plus, we go over how YOU can help OCF in a HUGE way. Theme music: "Burn Out Bright" by Switchfoot from their 2006 album "Oh! Gravity." Used by permission.

God does not always remove the wave, but he does always give us himself.

During the afterfeast of the Dormition of the Theotokos, Fr. John reflects on the mystery that is Mary.

Fr. John examines how the advent season prepares us for the Nativity of Christ.

Fr. Joseph looks back on 2009 episodes of the Orthodixie podcast (and can't believe he didn't get fired) and looks forward to more jabs at American Orthodoxy in 2010.

Fr. Joseph visits The Tonight Show—really!—and dreams of hosting, guesting and side-kicking (featuring Arnold Schwarzenegger, Conan O'Brien, Carnac the Magnorfodox, David of Wales, Red Skelton, "the world's greatest grape catcher," and more)!

Fr. Joseph revisits "The Tonight Show" and dreams of hosting, guesting and side-kicking (featuring Arnold Schwarzenegger, Conan O'Brien, Carnac the Magnorfodox, David of Wales, Red Skelton, "the world's greatest grape catcher" and more)!

The changing nature of words only distorts what defines us in Christ. One way or the other, we're all the same.

Houston made the news recently—a story involving local legislation, "gender confusion," and restrooms. Fr Joseph, who ironically often wears a "dress" to the Men's Room, rants about . . . something else?

With current events around the country following the recent election, this episode might not typify the "lighter side of Orthodoxy"—but we Christians are called to be the light, right?

Fr. Joseph encounters Bible floppers, hip-hoppers, and mountain toppers in his quest to discover ... What It Takes.

A priest friend of mine likes to say, "We may not have many, but we have them all!" In this episode, I describe some the of the things that make it hard for priests and laity to see eye-to-eye and try to make the case that it really is okay not to like everything about your priests or parishes in order to love, serve, and support them. (Please note that I am NOT defending pathological or abusive parishioners and priests; we deal with those rare situations in other episodes). Enjoy the show!

Many clergy report an increase in people visiting our parishes. This wave is unique in Church history because these inquirers have primarily, perhaps even exclusively, learned about Orthodoxy on the internet. The growing number of internet evangelists can be a great blessing if that work leads people to immerse themselves in the life of an Orthodox parish. But we need to be ready and able to serve these inquirers well. Are we? In this episode, Steve Christoforou describes how a healthy parish can build upon the work internet evangelists have done while making up for the deficiencies of the on-line experience. As a veteran internet evangelist (e.g. through Be the Bee, We Are Orthodoxy, Pop Culture Coffee Hour) and the Director of Youth & Young Adult Ministries (Y2AM), Steven brings a wealth of insight to this critical and often misunderstood topic. In the episode, Steve shares the five needs of young people which are further explored in Y2AM’s online ministry training course, Effective Christian Ministry. Listers can use the code GGWB at checkout to register for 50% off. EffectiveChristianMinistry.org Enjoy the show!

Elissa shares some examples of how to teach children about the Orthodox understanding of heaven and hell.

Elissa discusses the ways in which it is helpful for our children to have an understanding of how even the imperfections of the people we meet are an important part of how God saves us.

Elissa reminds us that it is our job to make our free will line up with God's will.

Fr. Michael gives some answers to the age-old question of why life is hard.

Fr. Michael reflects on a recent public-transit pilgrimage.

Fr. Michael shares about lessons learned from a poem by author Beatrix Potter and why he doesn't have a bucket list.

The Orthodox Divine Liturgy presents an introductory phrase in the form of prayer—as is typical in Orthodox Christianity, there is the prayer before the prayer. It goes like this: "And grant, O Lord, that with boldness and without condemnation we may dare to call upon you the Heavenly God as Father and to say." Why is it a daring thing to say the Lord’s Prayer? Why is it daring to call God "Our Father in heaven"?

We all benefit when we receive one another, when we recognize and encourage the strengths in others, when we submit to the maturity and giftedness of others, then the Church is the Church and we are all saved together.

"And because such suffering is a temptation to sin, it is also an opportunity to deny Christ. It is an opportunity to curse God or curse man made in the image of God. It is an opportunity to become lost in self pity and never-ending introspection. It is an opportunity to become engrossed in the immediate human or demonic or biological causes, and to ignore God almost completely, as though our suffering and difficult circumstance were happening behind God’s back. The same difficult or painful circumstance becomes for us the means by which we either grow in Christ or in some way deny Him. And of course what is happening to us never makes any sense in the midst of the suffering. That’s part of the temptation. We don’t know why God is letting this happen. We don’t know what God is doing. It just doesn’t make sense. And at that point of confusion, that dark night of the body and soul, all we have left is naked trust, naked hope that God is still God despite all of the evidence to the contrary, despite the pain and confusion and injustice of the situation. Can we say with Job, 'Even if He slay me, yet will I trust in Him'?"