Sometimes, we wish God would just show up so that He would remove all our doubts and we could believe in Him without question. But what are we really asking for? What would happen? Fr. Andrew Stephen Damick discusses this question in light of the Gospel of the Rich Man and Lazarus.

In part one of a two part series, Matthew addresses the societal problem of lust and immorality in the light of the Orthodox Christian Faith.

This is part 2 of Matthew's discussion on this fleshly passion that plagues so many.

With the glorious Paschal season upon us, Fr. John examines the questions being asked of Christians by today's world.

Fr. John Oliver asks whether it is possible for a Christian to loose their sanity, their ability to manage their lives, and how to trust God in the struggle.

Fr. John Oliver considers whether blessings can be found in the midst of the unexpected suffering of mental illness.

Fr. John Oliver reflects on forgiveness, and the energies of the heart.

One does not have to sing well by worldly standards nor even be good looking. Yet, one must raise a loving, cheerful, truthful voice to do justice through creation to the Creator, God.

Miss Jane gets a tongue lashing, Mr. Bodine speaks in tongues. Things go dark as Fr. Joseph interviews Dr. Indadark. In the end, lacking the main ingredient, it's all just peas and carrots. Suffice it to say: Love covers a multitude of podcasts.

Interviews and arguments, struggles and slogans, one thing's certain: Orthodoxy ain't easy -- and that's no small thing. Or, is it?

In this episode, which features a guest appearance by Fr. Danislav Gregorio, Fr. Joseph intends to show a vagabond who's boss! Hard to explain, but it doesn't quite turn out as planned.

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?

In this episode, Fr. Anthony talks about the phone apps he uses to slay the morning dragon of the desert and redeem the time. After a brief advertisement for an exciting new (bogus) app, he uses Max Weber to explain part of the frustration (and trust issues) on the part of clergy. Enjoy the show!

Justin Shaun Coyle, PhD, (Mount Angel Seminary, outside Portland, OR; Ukrainian Catholic) and Fr. Anthony talk about life in New England, the joy of NC BBQ, and how studying the works of serious atheist philosophers can help develop an instinct for charity and pastoral evangelism. You can see Justin's work at: https://mountangelabbey.academia.edu/JustinShaunCoyle/Ephemera. Enjoy the show!

“What must I do to be saved?” This is a natural question when we reach the stage of our spiritual journey at which we begin to realize that something is wrong, something is wrong between me and God. It is a natural question, but it is the wrong question, at least according to Archimandrite Aimilianos of Simonopetra (monastery on Mt. Athos).

It is frightening to be held up by God. It is frightening to look into the abyss of our own darkness and sin. It is frightening and it is glorious. Or at least it can be glorious, once you learn to relax in God’s embrace, once you learn to trust the One who has held you from the your mother’s womb, the One whose love never fails. Once you learn to trust, then it can be glorious, then you can see not only your sin, but also the amazing and glorious works of God despite your sin.

Waiting involves attention. We have to pay attention to our thoughts. We have to notice what is happening in our minds and thoughts and feelings leading up to and when and after we sin. And learning to pay attention to our thoughts takes time. It’s something that we have to practice. It is, the Fathers tell us, an important part of prayer. When we practice prayer with attention (attention to what we are praying, to being present and not allowing our mind to wander), then we develop this ability to pay attention to our thoughts at other times too.

Grab a pipe and a cup of coffee and join Steve and Christian as they sit in Christian’s backyard and discuss Pixar’s latest installment, The Good Dinosaur, exploring some of the themes of death and life, fear and love, and of course, how these relate to our life in Christ in the Orthodox Church. WARNING: If you’re as a big a softy as these two, you’re going to need Kleenex. They sure could have used some.

The guys take on Marvel’s newest installment, Avengers: Infinity War. They discuss the role of empathy in decision making, the tension of the value of the one against the value of the many, and how death only seeks to destroy. They close with their Top 5 Gut Punches.

The guys finally take on the latest Spider-Man film, Far From Home. They discuss the nature of reality vs. illusion, the human need for belief, and how we often are willing to disown our lives for something easier. They close with their Top 5 Spider-Man Villains.

It is sobering how easily we can corrupt any good thing, including faith in Jesus Christ. Some people fall into the delusion of thinking that they love God and neighbor, when in reality they serve only themselves. One symptom of doing so is to narrow down the kind of people who count as our neighbors such that we excuse ourselves from seeing and serving Christ in all who bear His image and likeness. When we do so, we disregard not only them, but our Lord Himself. Our actions then reveal that we do not truly have faith in Him because we are only seeking to justify ourselves.

None of us has the power to fix today’s problems, but we all have the ability to offer ourselves in seemingly small ways to bless people by listening to them patiently, providing an encouraging word, and sharing our resources as we are able.

We must never think that the vocation to holiness is reserved exclusively for some people, perhaps the clergy, the monastics, or only the great saints.

The love to which Christ calls us is not merely an emotion, but a true offering of ourselves for the sake of someone else. It is a self-less offering in which we put the needs and interests our neighbors before our own. It is a personal offering that builds communion with other people and unites us together as those who share a common life. Of course, the basis of such love is the great Self-Offering of Christ, Who enables us all to share in His eternal life as members together of His Body, the Church, as a foretaste of the Kingdom of Heaven.

There is simply no way around the basic truth that how we relate to our neighbors reveals how we relate to our Lord. What we do for even the most miserable and difficult people we encounter in life, we do for Christ. And what we refuse to do for them, we refuse to do for our Savior. Our salvation is in becoming more like Him as we find the healing of our souls by cooperating with His grace. While we do not save ourselves any more than we can rise up by our own power from the grave, we must obey His commandments in order to open our souls to receive His healing mercy and participate in His eternal life.

Our songs, processions, and prostrations before our Lord’s Cross are the beginning, not the end, of our discipleship.

The Lord used the story of the Good Samaritan to show us who we must become if we are truly uniting ourselves to Him in faith. The more we share in His life, the more we will overcome the spiritual blindness that so easily tempts us to justify ourselves in thinking that any person or group is somehow not worthy of our care and compassion.

In light of what such atrocities reveal about the human condition, it is obviously not enough to affirm religious beliefs, to perform certain acts of outward piety, or merely to identify ourselves as Orthodox Christians. Indeed, it is entirely possible to do all those things while remaining blind, embracing the darkness, and becoming all too comfortable with the forces of death and destruction.

Christ calls us all to become like the Good Samaritan, binding up the wounds of our neighbors and refusing to narrow down the list of those whom we must learn to love as ourselves. Like St. John Chrysostom, let us refuse to think that we can rightly worship the Lord by confining our piety only to what we do in liturgical services. Instead, we must make every dimension of our life a point of entrance to the Kingdom of our great High Priest.

By miraculously satisfying so many with so little, Christ revealed what it means for us to live eucharistically as we offer ourselves and our resources for the fulfillment of His gracious purposes for the world and all its inhabitants.

We have all had the experience of suddenly perceiving a truth that we had previously not grasped. There are times when the fog lifts, the lights come on, and what was opaque or out of focus becomes clear. That is precisely what the apostles Peter, James, and John experienced on Mount Tabor when they were enabled to behold the divine glory of Jesus Christ, Who shone brightly with light as the voice of the Father identified Him as His beloved Son.

I am sure that many people today reject or have no interest in the Christian faith because they have not seen in others the healing of the human person brought by Jesus Christ. Perhaps they have heard Christians speaking primarily about morality, politics, emotion, or a view of salvation that has nothing to do with the realities of life in the world as we know it. Or they may have seen many examples of hypocrisy on the part of those who identify themselves with the Lord, but who live their lives in opposition to His teachings even as they look for opportunities to condemn their neighbors. Regardless, many today have concluded that there is nothing in the Christian life worthy of their devotion.

It is terribly tragic when people fall into the delusion of thinking that they love God and neighbor, when in reality they are using religion to serve only themselves and the false gods of this world. One symptom of doing so is to narrow down the list of people who count as our neighbors to the point that we excuse ourselves from serving Christ in all who bear His image and likeness. When we do so, we disregard not only them, but our Lord Himself, the God-Man born for the salvation of all. Our actions then reveal that we are not truly united with Him because we seek to justify ourselves by serving nothing but our own vain imaginations.

It is worth asking what we want to achieve by practicing our faith. Why do we come to church, pray, fast, give to the needy, forgive our enemies, confess our sins, and otherwise struggle to reorient our lives toward God? Perhaps we do these things because we want to put God in our debt so that He will do our will. Maybe we want to become socially respectable, making ourselves look virtuous in our own eyes and in those of our neighbors. It could also be the case that we want to distinguish ourselves from our neighbors, especially those we do not like, presenting ourselves as more pious and moral than we think they are. Of course, these are all distortions of true Christian faith, but the real test of our faith is not simply in what we generally want from religion, but especially in how we relate to the Lord when we face deep challenges that break our hearts and threaten to lead us into despair.

On the last couple of Sundays, our gospel readings have reminded us what not to do if we want to prepare to welcome Christ into our lives and world at His Nativity. The rich fool was so focused on money and possessions that he completely neglected the state of his soul. The rich young ruler walked away in sadness when it became clear that he loved his wealth more than God and neighbor. The weeks before Christmas are the most commercialized time of the year when we are all bombarded with messages that the good life is primarily about having a lot of money and being able to buy whatever we want. Since the Lord warned so clearly of the folly of giving our hearts to the false god of riches, it is sadly ironic that the celebration of His Nativity so often occurs in ways that contradict the blessedness of His Kingdom.

1 Corinthians 16:4-12; Matthew 21:28-32.

2 Corinthians 1:1-7; Matthew 21:43-46.

2 Corinthians 1:12-20; Matthew 22:23-33.

2 Peter 1:10-19; Matthew 17:1-9.

2 Corinthians 2:14-3:3; Matthew 23:23-28.

2 Corinthians 3:4-11; Matthew 23:29-39.

2 Corinthians 4:1-6; Matthew 24:13-28.

2 Corinthians 4:13-18; Matthew 24:27-33, 42-51.

2 Corinthians 5:10-15; Mark 1:9-15.

2 Corinthians 5:15-21; Mark 1:16-22.

Philippians 2:5-11; Luke 10:38-42; 11:27-28.

2 Corinthians 7:1-10; Mark 1:29-35.

2 Corinthians 7:10-16; Mark 2:18-22.

2 Corinthians 8:7-15; Mark 3:6-12.

2 Corinthians 8:16-9:5; Mark 3:13-19.