Fr. John Oliver shares the story of the reclamation of a church after the end of the Soviet era, reminding us that "we walk by faith, and not by sight."

Fr. John Oliver reflects on the recent hurricanes.

In this encore presentation, Fr. Joseph talks to us about Santa Claus and his sons—and his own—imagination.

Why on earth are Aaron Copland, the Dubliners, Yo-Yo Ma, Alison Krauss, the New York Philharmonic, and a Muslim found in the same podcast? Simple! Maybe within the Light of the Resurrection we'll all turn 'round right.

Fr Joseph (with help from the Rolling Stones, the Beatles, and Beck) fears his upcoming trip to Mount Athos. I mean, if you were him, wouldn't you?

Fr. Joseph talks to us about Santa Claus in his son's—and in his own—imagination.

So tell us, Father Joseph—just how did the Resurrection of our Lord get mixed up with bunnies, chocolate, and eggs?

Fr. Joseph recounts holding Easter colored chicks... holding a BB gun, his eye on a sparrow... and later, standing outside in the rain wearing a ball cap, oven mitts and holding a napkin-covered lacrosse stick, chanting, "Here birdie, birdie, birdie." Yes, this week's podcast is for the birds.

Fr. Anthony continues discussing the book Ten Commandments for Pastors New to a Congregation by Lawrence W. Farris.

In this episode, Fr. Anthony Perkins interviews Rdr. David Kessler. Rdr. David is the choir director at Holy Annunciation parish in Berwick, PA and a graduate of St. Tikhon's Orthodox Theological Seminary. They talk about how important good communication is between parish priests and music leaders. Enjoy the show!

In this episode Fr. Anthony and Fr. Harry (UOC-USA Canonist) discuss historical and pastoral variations in taking communion and make a request for charitable discernment when evangelizing (much less judging!) autocephalists in Ukraine. Enjoy the show!

Despite our intention and our ability to justify our words, our witness has been damaged by our response to this crisis. We run the very real risk of strengthening the misperception that Orthodoxy is at odds with science. This episode grew out of the result of several long discussions Fr. Anthony had with believers who had been hurt and driven away by claims that are, in the language they know, illogical and dangerous. Fr. Anthony makes the case that we need to learn the language our audience speaks so that we can teach them the Gospel in way they will understand. You can find the article this episode is based on at orthoanalytika.org. Enjoy the show!

In this episode, Fr. Anthony talks with the COVID-stricken Fr. Harry Linsinbigler about parish life and the implications of recent survey results from Gallup (on further declines in American church membership) and Pew (on American religion and the COVID). Enjoy the show!

Fr. Anthony talks with Fr. Gregory about scientific theories about the origin of thoughts and how the Orthodox understanding covers and improves on them both theologically and practically. This should not be surprising as Orthodoxy grounds anthropology within the fullness of the faith and monastic wisdom is the practical fruit of this theology as it has been lived, developed, and preserved for many generations. Enjoy the show!

Elissa explains how to use images from existing pre-communion prayers to help children prepare themselves for the Holy Mysteries.

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.

Citing the writings of Elder Paisios of the Holy Mountain, Elissa demonstrates how the conveniences we have invented to make life easy have actually made it quite a bit harder.

It is good for our children to understand that the Orthodox treat bodies differently.

Elissa encourages us to teach our children some prayers to say to themselves while they're standing in line for Communion.

Elissa updates the Raising Saints audience on some new projects they might find interesting, and establishes a new plan for the future of Raising Saints.

Fr. Michael talks about how we take on responsibility for fixing others. "Peace does not come once we figure out how to heal our problems and the problems of those around us. That's backwards. Our problems and the problems of those around us will be healed as we acquire peace."

Fr. Michael talks about getting beyond "scribbling down lists of mistakes" to "allowing your reflection on your sins to break your heart" in preparing for the sacrament of Confession.

I had a conversation recently in which I couldn’t explain very clearly a comment I made several times, and as a result there was a certain amount of misunderstanding. I realize that perhaps many people have this same misunderstanding, and since it has to do with the Kingdom of Heaven, and how it “comes” or how we actually enter and live the life of the Kingdom of Heaven while we are still on earth, I thought that discussing this misunderstanding and how to overcome might be a good way to begin our discussion of “Let Your Kingdom come (as in heaven, so also on earth).”

What is the Kingdom that we are to pray come? In one sense, you can say that the Kingdom of God, or the Kingdom of Heaven in Matthew’s gospel, is the government of God: the fact that God is ruler over all, and the Kingdom of heaven is how God rules all. When we think of the Kingdom of Heaven as the government of God, then one wonders, “What’s to come? Doesn’t God already rule over all? Don’t the scriptures teach us this?” Well, yes and no.

Repentance is a process by which we allow our minds to be changed and illumined which results in a change in our whole being: our transfiguration.

The following is my response to one of my catechumens to the question of why the Orthodox Church practices a closed communion: Basically, Communion creates and defines our community, our being one with one another in Christ—i.e. eating of the one bread and of the one cup. Historically, some people/groups separated themselves from the communion of the Church through heresies or immorality or aligning themselves with a heretical bishop. Therefore, they are not in communion, not part of the one Church—at least as far as we can identify the Church as a concrete divine/human institution (not to be confused with “all who will be saved in heaven,” which only God knows). Anyone can return to communion with the one Church through repentance and Chrismation (or whatever specific rite the bishop decides). We do not have open communion because we don’t want to say people are part of the Church who are not part of the Church—or at least whom we can’t identify as part of the Church. This would be dangerous for them (eating and drinking condemnation to themselves) and dangerous for us (through Communion we become one with one another.

Repentance is a matter of saying, that’s not me, that’s not who I am—even while all I can see is my failure and darkness. This is because who I am, who I am becoming, is hidden in Christ. When I turn my attention to my failure and darkness, all seems to become failure and darkness because guilt makes me want to hide from God, driving me back to sin. In turning to Christ (rather than hiding behind the fig leaves of the knowledge of good and evil–the guilt and sin dynamic), the Light cleanses me from all darkness. We only turn to sin when we turn from the Light, and it is only in turning to the Light that we start to experience real victory over sin.

Fr. Michael Gillis talks about how part of our problem with overcoming temptation is that we don’t understand what temptations are for, what they are meant to accomplish in our lives. We wrongly think that temptations exist to test us to see if we will be “good.” We still haven’t believed the words of Jesus who said: “There is no one good but God.” Temptations come not to test us to see if we will be good; rather, temptations come to show us that we are not good and that we need to flee in humility to God for refuge. Temptations come because we think we can make it through the day without God’s constant help. Temptations come because we think a comfortable life is normal, rather than a gift from God. This is what the saints call self-esteem.

What will we finally say when death visits us - and not for coffee?

Christian and Steve take a dive into the world of stand-up comedy with the John Mulaney’s Netflix special The Comeback Kid. The guys discuss views of masculinity, the power of self-reproach and honesty, and the ability of comedy to take heavy topics and make them approachable-if-irreverent. They close with their Top 5 Comedy Specials.

The guys watched the new Orthodox documentary Becoming Truly Human. They discuss the nature of conversion stories, the role of parents in journeys through faith, and how doubt can be central to our spiritual walk.They close with their Top 5 Martyr Stories.

The guys explore the beautiful new documentary film, "New Men." They explore the challenge of staying in one place, whether monastic life is a higher calling, and struggles of the Christian life. You can find the film at newmendoc.com.

The girls discuss Becoming Mrs. Lewis, the historical fiction novel about Joy Davidman, CS Lewis' wife. They address the idea of womanhood, how love builds up, and how faith is often very messy.

"Cool. Cool cool cool." Steve and Christian watched the classic comedy series, "Community." The guys discuss plot-driver vs character-driven Christianity, unconditional love, and the importance of the table. Philanthropy Spotlight: We're also shining a light on "Reconciliation Services," non-profit serving in Kansas City, MO. Desiring to accept the challenge to “love thy neighbor,” they approach each person with dignity and love, seeing them as made in the image of God. Their programs strategically address community needs for affordable food access, safe environments to gather to combat social isolation and build positive community connections, and increased access to social and mental health services that lead to improved health and self-sufficiency. Learn more on their website: rs3101.org

Do you understand the Gospel as being good news for all, even for those whom you hate?

What is keeping you "stooped over," hindering you from becoming more like Jesus?

Fr. Philip LeMasters preaches on the coming of the Holy Spirit at Pentecost.

Fr. Philip LeMasters shares about the rich, foolish farmer. "The barn of the rich fool was a pagan temple in which he worshiped only himself. If we live according to the standards of our world of corruption, we will become just like him by seeking to lay up treasures for ourselves to the point that we will shut ourselves out of the new life that Christ has brought to the world."

We have all had experiences in which we have learned uncomfortable truths about ourselves. When that happens, we have a choice about what to do next. It is possible to recognize a weakness or failing and then to do what we can to overcome it. Too often, however, we give up hope and fall into despair due to our hurt pride. That is precisely what the man in today’s gospel lesson did when Jesus Christ gave him a commandment that he lacked the strength to obey: “Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.”

Lenten practices are not instruments of punishment or legalism, but blessed tools for becoming more fully our true selves as living icons of God.

On this second Sunday of Great Lent, we commemorate St. Gregory Palamas, who defended the experience of monks who, in the stillness of prayer from their hearts, saw the Uncreated Light of God.

By rising into heavenly glory as the God-Man, Christ has shown us what it means to become truly human in the divine image and likeness.

The only true response to the challenges we face today is to believe in and confess Jesus Christ as the Savior of the world. If we cultivate the humility necessary to entrust ourselves to Him, then we will gain the spiritual strength not to fall into self-centeredness, fear, resentment, hatred, or other sinful states of soul that are such appealing distractions to facing the truth about ourselves.

As odd as it will sound to many in our culture, Christ does not call us to become successful or powerful by earthly standards, including those of our own society. He calls us to shine with holiness such that His glory radiates through us and illumines a world darkened by sin and death. Doing so requires that we do not rest content with being good citizens or moral people, regardless of how those terms are defined.

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.

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.

Joachim, Anna, and the Theotokos were the complete opposites of the rich man in today’s gospel reading. His only concern was to eat, drink, and enjoy himself because he had become so wealthy. He was addicted to earthly pleasure, power, and success, and saw the meaning and purpose of his life only in those terms. In stark contrast, the Theotokos followed the righteous example of her parents. She was prepared by a life of holiness to agree freely to become our Lord’s mother.

Christ did not offer Himself on the Cross and rise from the dead in order to make us well-adjusted citizens of this world, but to heal every dimension of our brokenness so that we will shine brilliantly with His divine glory.

We must live distinctive lives that draw others to share in the divine healing that our Lord has made available to all.

The feast of the Dormition of the Theotokos calls us to live faithfully as those who have put on Christ like a garment in baptism, been filled with the Holy Spirit in chrismation, and become guests at the heavenly banquet in the Eucharist.