" 'Sindon' means 'linen cloth,' and this saint was called 'the Sindonite' because he covered his naked body only with a linen cloth. He carried the Gospels in his hand. Serapion lived like the birds, with no roof and no cares, moving from one place to another. He gave his linen cloth to a poor wretch who was shivering with cold, and himself remained completely naked. When someone asked him: 'Serapion, who made you naked?', he indicated the Gospels and said: 'This!' But, after that, he gave away the Gospels also for the money needed by a man who was being hounded to prison by a creditor in debt. [note: Gospel books were all hand-written, and were uncommon and valuable.] At one time in Athens, he did not eat for four days, having nothing, and began to cry out with hunger. When the Athenian philosophers asked him what he was shouting about, he replied: 'There were three to whom I was in debt: two have quietened down, but the third is still tormenting me. The first creditor is carnal lust, who has tormented me from my youth; the second is love of money, and the third is the stomach. The first two have left me alone, but the third one still torments me.' The philosophers gave him some gold to buy bread. He went to a baker, bought a single loaf, put down all the gold and went out. He went peacefully to the Lord in old age, in the 5th century." (Prologue)

She was a Persian noblewoman during the reign of Chosroës II (590-628). Through a vision of an angel, she came to belief in Christ and received holy baptism; her name in baptism was Maria. Her furious husband reported her to King Chosroës, who had her thrown into a foul dungeon known as Oblivion for eighteen years. During these years she was repeatedly told to renounce Christ and was tormented in many ways. She was thrown to venomous snakes, which refused to harm her. Some lawless young men were sent to her cell to defile her, but God made her invisible to them. Many Persians, amazed and inspired by her patient sufferings, accepted Christ. She was finally set free through the visitation of an angel, traveled to Jerusalem and Constantinople, and reposed in peace.   She is commemorated July 12 on the Slavic calendar. Oddly, she is called a Martyr in all accounts, though she died free and in peace; presumably her eighteen years of cruel imprisonment earned her the title.

Acindynus, Pegasius and Anempodistus were courtiers to King Shapur II of Persia. When the king began a fierce persecution of Christians, the three withdrew from court to a private house and, fearless of their own safety, openly exhorted their fellow-Christians to stand firm in their faith. For this they were arrested and brought before their former lord, who subjected them to many cruel tortures, from which they emerged miraculously unscathed. Seeing this, one of the king's soldiers, named Aphthonius, embraced the Faith and was immediately beheaded. The former courtiers were then put to further tortures, but their only effect was to convince Elpidophorus, a distinguished nobleman, and seven thousand other Persians to faith in Christ. All were beheaded, but not before receiving holy Baptism. The trials of the three continued, but once again they were preserved, and even the king's mother was led to the true faith. Finally they were killed (the account does not say how), receiving the crown of martyrdom along with the king's mother and twenty-eight others.

'Saint Cuthbert was born in Britain about the year 635, and became a monk in his youth at the monastery of Melrose by the River Tweed. After many years of struggle as a true priest of Christ, in the service both of his own brethren and of the neglected Christians of isolated country villages, he became a solitary on Farne Island in 676. After eight years as a hermit, he was constrained to leave his quiet to become Bishop of Lindisfarne, in which office he served for almost two years. He returned to his hermitage two months before he reposed in peace in 687.   'Because of the miracles he wrought both during his life and at his tomb after death, he is called the "Wonderworker of Britain." The whole English people honoured him, and kings were both benefactors to his shrine and suppliants of his prayers. Eleven years after his death, his holy relics were revealed to be incorrupt; when his body was translated from Lindisfarne to Durham Cathedral in August of 1104, his body was still found to be untouched by decay, giving off "an odour of the sweetest fragrancy," and "from the flexibility of its joints representing a person asleep rather than dead." Finally, when the most impious Henry VIII desecrated his shrine, opening it to despoil it of its valuables, his body was again found incorrupt, and was buried in 1542. It is believed that after this the holy relics of Saint Cuthbert were hidden to preserve them from further desecration.' (Great Horologion)

Acindynus, Pegasius and Anempodistus were courtiers to King Shapur II of Persia. When the king began a fierce persecution of Christians, the three withdrew from court to a private house and, fearless of their own safety, openly exhorted their fellow-Christians to stand firm in their faith. For this they were arrested and brought before their former lord, who subjected them to many cruel tortures, from which they emerged miraculously unscathed. Seeing this, one of the king's soldiers, named Aphthonius, embraced the Faith and was immediately beheaded. The former courtiers were then put to further tortures, but their only effect was to convince Elpidophorus, a distinguished nobleman, and seven thousand other Persians to faith in Christ. All were beheaded, but not before receiving holy Baptism. The trials of the three continued, but once again they were preserved, and even the king's mother was led to the true faith. Finally they were killed (the account does not say how), receiving the crown of martyrdom along with the king's mother and twenty-eight others.

'Saint Cuthbert was born in Britain about the year 635, and became a monk in his youth at the monastery of Melrose by the River Tweed. After many years of struggle as a true priest of Christ, in the service both of his own brethren and of the neglected Christians of isolated country villages, he became a solitary on Farne Island in 676. After eight years as a hermit, he was constrained to leave his quiet to become Bishop of Lindisfarne, in which office he served for almost two years. He returned to his hermitage two months before he reposed in peace in 687.   'Because of the miracles he wrought both during his life and at his tomb after death, he is called the "Wonderworker of Britain." The whole English people honoured him, and kings were both benefactors to his shrine and suppliants of his prayers. Eleven years after his death, his holy relics were revealed to be incorrupt; when his body was translated from Lindisfarne to Durham Cathedral in August of 1104, his body was still found to be untouched by decay, giving off "an odour of the sweetest fragrancy," and "from the flexibility of its joints representing a person asleep rather than dead." Finally, when the most impious Henry VIII desecrated his shrine, opening it to despoil it of its valuables, his body was again found incorrupt, and was buried in 1542. It is believed that after this the holy relics of Saint Cuthbert were hidden to preserve them from further desecration.' (Great Horologion)

Acindynus, Pegasius and Anempodistus were courtiers to King Shapur II of Persia. When the king began a fierce persecution of Christians, the three withdrew from court to a private house and, fearless of their own safety, openly exhorted their fellow-Christians to stand firm in their faith. For this they were arrested and brought before their former lord, who subjected them to many cruel tortures, from which they emerged miraculously unscathed. Seeing this, one of the king's soldiers, named Aphthonius, embraced the Faith and was immediately beheaded. The former courtiers were then put to further tortures, but their only effect was to convince Elpidophorus, a distinguished nobleman, and seven thousand other Persians to faith in Christ. All were beheaded, but not before receiving holy Baptism. The trials of the three continued, but once again they were preserved, and even the king's mother was led to the true faith. Finally they were killed (the account does not say how), receiving the crown of martyrdom along with the king's mother and twenty-eight others.

St. Seraphim of Sarov states that “everyday we should partake of just enough food to allow the body, being fortified, to a be a friend and helper to the soul in performing the virtues. Otherwise with the body exhausted the soul may also weaken.” In this episode, Rita provides wisdom from the early Church Fathers regarding what foods we should be eating and how to consume them in a sensible and healthful manner.

This is the most celebratory time of the whole year! Rita shares ways to joyfully celebrate Pascha without forfeiting a healthy relationship with food.

Did you overdo it during the fast-free period of the Holy Nativity? Are you frustrated with how you ate and that lack of attention you paid to your body? Do you struggle with overindulgence on foods and beverage? Rita discusses how and why we must forgive ourselves and move forward.

The Church offers us guidance for what to eat and what to abstain from during the fast, but does not give much guidance in the way of exactly how much to eat. Today, I am hoping to suggest that, when keeping the proper spirit of the fast, the wisdom of how much we need is already within us.

In this Sunday of the Blind Man, Fr. Andrew tells us that in Paul's journeys he demonstrates True Spiritual Vision.

On this Sunday, Fr. Andrew tells us that we may be spiritually blind to the Light of the World.

On this Sunday of the Blind Man, Fr. Andrew explores how our spiritual sight can be healed and we can move from being only institutionally related to the Church to fully engaged in its life.

Fr. Andrew tells the story of St. Aidan of Lindisfarne and stresses how he was not just a bishop but also a neighbor.

Fr. Andrew speaks at Christ the Saviour Orthodox Church in Harrisburg, Pennsylvania.

On this Sunday of the Blind Man, Fr. Andrew discusses how all things are a gift from God meant for salvation—even blindness.

On this Great Feast of Pentecost, Fr. Andrew discusses how the sending forth of the Spirit re-creates us, all mankind and the whole cosmos.

Fr. Andrew speaks at the clergy conference of the Ukrainian Orthodox Church of the USA in South Bound Brook, NJ, on October 21, 2015. The talk addresses the question of how the Orthodox are to encounter the people of the West, especially focusing on the issues of ethnicity in the Orthodox Church and the secular mindset.

On the Sunday of the Blind Man, Fr. Andrew marks the 100th anniversary of the Great Arab Revolt and discusses it in terms of spiritual blindness.

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.

Fr. Andrew uses an incident from the life of St. Moses the Black to talk about how we relate to other people's sins.

Unsure what to do during your spring break this year? Tasya and OCF Real Break Student Leader Anna Sobchak discuss OCF's alternative spring break trips: Real Break. They consider the importance of these trips in a college student's career, and also discuss fundraising ideas and what's new for Real Break in 2018.

Today, we have an interview with Dr. Al Rossi on how to find peace in college life, especially during finals time. Theme music: "Burn Out Bright" by Switchfoot from their 2006 album "Oh! Gravity." Used by permission.

The Louhs speak with Dr. Jeannie Constantinou, a Biblical scholar and Ancient Faith Radio contributor, taking as a starting point the “Renewal of the Mind” as St. Paul writes of in Romans 12:2.

Fr. John Oliver reflects on what it means for God to speak a Word, and how our own words can drip with the honey of truth and love.

Fr. Joseph revisits the Lenten Superlative Awards, Bright Week and the remainder of the Feast (someone needs to tell him that—although meat, dairy, and cheese are now allowed—singing is not required).

Fr. Joseph's not much of a movie buff, but he was recently "blindsided" in Syria. This special 30-minute episode details his recent pilgrimage to Syria, and a certain "Paul" whom he kept bumping into while there. You'll need to listen all the way to the end to discover the answer to a question he's now asked: "Why did you go to Syria?"

Ever thought of a sermon while chasing a cigarette-smoking dog named S-s-s-tan out behind a mosque on a Sunday morning? (Well, Fr Joseph is not sure he has either.)

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.

Fr. Joseph was with Fr John Salem and the good folks at St Elijah Antiochian Orthodox Church, Oklahoma City, the fourth week of Lent. Here's a short excerpt from the two-day retreat.

Is "Pokémon Go" a sign of the End Times, or are the pocket monsters really unintended Evangelists?

If Christ can make eyeballs out of spit and clay, He can take care of you!

Fr Joseph quotes Chicago, Kevorkian, Ben Franklin, St Paul and Hallmark in making a case for April Fools.

In this episode Fr. Anthony offers ancient advice for understanding and loving others, even those with whom we are (or seem to be) at war. He concludes that until we have done the hard work of training our minds, the words that come out of our mouths are full of vanity and not to be trusted.

In this episode, Fr. Anthony shares some metaphors (enemy, man half-dead, and publican) for understanding parents and then offers some advice on how to serve (and evangelize) them. It presents the main ideas from the talk he gave at the 2018 Youth and Camp Workers Conference in Atlanta, GA. You can find out more information about the conference at their website, orthodoxycc.org.

This episode includes three homilies on the theology of kindness, given 7/28/2019, 8/11/2019, and 8/4/2019. The first was given the day after Dn. Richard Jendras, Fr. Anthony's replacement at Pokrova in Allentown, was ordained; the second was given the Sunday after the mass shootings in Dayton and El Paso; the third was given on his last Sunday in Pokrova. Enjoy the show!

In this episode, Fr. Anthony reads the fifth chapter of St. John Chrysostom's On the Priesthood. The translation is by Rev. W. R. W. Stephens, M.A., (Nicene and Post-Nicene Fathers of the Christian Church Volume IX, edited by Philip Schaffer, D.D., LL.D.), lightly edited to take out some of the archaicisms (and maybe add a modern word or two). Enjoy the show!

Join Fr. Anthony in Hartwell, GA as he talks with Professor Adam DeVille (University of Saint Francis, Fort Wayne, IN) about proper and improper ways of framing self-care, why it is so easy to get it wrong, and why it is important to get it right. They also spend quite a bit of time talking about reconciliation and polarization. Dr. DeVille is the author of Everything Hidden Shall Be Revealed: Ridding the Church of Abuses of Sex and Power. He blogs (prolifically and well) at “Eastern Christian Books.” There’s a bit of ironically timed electronic mischief in the middle, but the worst of it has been edited out. This is the audio from Fr. Anthony’s YouTube livestream (12/21/2020). Professor DeVille’s article on this topic is available here.

In this episode Fr. Anthony talks with long-time mission priest Fr. Gabriel Rochelle about baking bread (Fr. Gabriel has a book on it!), caring for lampadas, and the special skills needed to plant and nurture missions. Enjoy the show!

Why does it matter that our God came down to earth and took on flesh? Elissa discusses using the Jesse Tree and other means to teach our children about the Feast of the Nativity.

Fr. Michael shares important things to think about in the quest for a spiritual father or mother.

"In Homily 27, St. Isaac the Syrian speaks of two kinds of confidence. The first kind of confidence is what we generally mean when we say someone is confident. That is, the person is sure about what he or she is doing or saying. St. Isaac tells us that this kind of confidence is spiritually dangerous. It is dangerous because we live in an age of changeability, or 'ununiformity' as it is translated in the Holy Transfiguration edition of St. Isaac’s text. This ununiformity refers to the mutability or inconstancy we experience in this world. Things and people don't stay the same."

Maybe it’s just the weather: Cold rain, wind and fog. Repeat. If there is any lesson I have learned while praying in the rain, while I have tried to pray in the damp, dreary mess that is my life, if there is any one thing I have learned it is this: God is where I am, not where I wish I were or think I should be; God is near the brokenhearted; God has mercy on sinners.

In an on-going discussion with my inquiring friend today, I respond to two questions. First, why do traditional Christians call priests father; and second, why do we pray to saints (i.e. why don’t we just go to God ourselves)? Orthodoxy assumes that it takes a “village” to raise a Christian. And not just a village of people who live in the same time and place, but a village that includes all of our holy Fathers and Mothers who have gone before us. When we come to God, we come with everyone, never by ourselves.

It seems as though the nearer I draw to God, the farther away I realize I am. The more I realize, the less I understand. People sometimes ask me about certainty: “How can you be certain about your faith in God?” Honestly, I gave up certainty years ago. The only thing I am certain of is my utter dependence on the mercy of God.

"As Christians we are all called to be of one mind, but that one mind is not your mind or my mind or somebody else’s—no matter how holy or important that person is or how much authority he or she has. The one mind we are called to have is Christ’s."

"Those in the monastic life have spiritual fathers and mothers to help them in obtaining humility. We in the world have the very life in the world itself to humble us. "

Fr. Michael Gillis uses a gardening analogy to discuss dealing with the deep-rooted sins in life.

Join Steve and Christian as they discuss the eternal implications of zombie stories and how Guy Fieri plays into the culinary tastes of zombies. The guys also discuss why zombies are haunting, basing their conversation in reflection on the Death and Resurrection of Christ, the coming of God’s Kingdom, and how culture bids us to be concerned with the horizon of this life alone.