Fr. Stephen continues his look at the world from an Orthodox perspective.

Continuing with his illuminating series, in part four Fr. Stephen Freeman discusses those (both non-Orthodox and Orthodox) for whom knowledge of God is but a relationship with a book (albeit a sacred book) or with ideas about God. These people are what Fr. Freeman calls "practical atheists." "Although a person may espouse a belief in God, it's quite possible for that belief to be so removed from everyday life that God's non-existence would make little difference."

Fr. Stephen looks at the way icons help us to see the world as it truly is rather than as a window to a "second story."

"It's not until we cease to divide the world into ordinary and extraordinary, into usual and unusual, into sacred and secular, that we will have either the possibility of knowing God, much less living the Christian life." — Fr. Stephen Freeman

In which Nicole joins her local priests and dear friends, Fr. Geoffrey Ready and Fr. Yuri Hladio, on a discursive quest to integrate the Sabbath into the theology and cosmology of the Eastern Orthodox faith. Fr. Geoffrey is the priest of Holy Myrrhbearers Orthodox Mission (OCA) in Toronto as well as the Director of the Orthodox School of Theology at Trinity College. Fr. Yuri Hladio is the priest at St Maria Orthodox Mission (OCA) in Hamilton, Ontario and graduated with his MDiv from the Orthodox School of Theology in May 2020. Together they host the Enacting the Kingdom Podcast. Connect with Nicole on Instagram or Twitter (@NicoleRoccas). Mentioned in this episode: 1) The Enacting the Kingdom podcast: https://www.patreon.com/enactingthekingdom 2) LIVESTREAM: Sep 23, 2021 (7PM EDT) of Enacting the Kingdom: youtu.be/gNrMS-hFrvk 3) The Orthodox School of Theology at Trinity College: trinityorthodox.ca The intro and outro of this podcast are the songs "Idea" and "Remedy for Melancholy" by Kai Engel, available under a CC BY-NC 4.0 license.

Joining Bill and Fr. Barnabas is Dr. Ann Bezzerides, the Director of the Office of Vocation and Ministry at Hellenic College/Holy Cross. Together they bring empirical and practical perspectives in assessing the existing challenges and focusing on workable solutions that parishes and parents can implement.

Bill focuses on 5 of the critical dimensions of effective Orthodox Christian Servant Leaders and some of the latest research and best practices materials on the subject, as well as the teachings from Holy Scripture and the Church Fathers on how to cultivate better leaders within our churches and ministries.

Join Bill and Dr. Barry Doublestein to find out what a Christian worldview is, how to define and clarify yours, and learn what you can do to become a Christ-centered leader who is worthy of being followed.

Frederica uses the recorded comments of a Buddhist monk to examine the similarities and differences between Orthodox and Buddhist beliefs, particularly as they relate to anger and forgiveness.

Frederica interviews Dn. Mark and Mat. Elizabeth Barna, authors of A Christian Ending: A Handbook for Burial in the Ancient Christian Tradition, published by Divine Ascent Press.

Frederica speaks on many college campuses, both secular and Christian. You may be surprised by her observations related to the Christian colleges!

Frederica speaks with the Orthodox Christian Book Club about the Canon of St. Andrew of Crete and the topic of prayer.

As Christians seek to form a community, the fitness phenomenon, CrossFit, has a great deal to teach us! Join Christian this week in exploring how CrossFit can show the Church what it means to be a community.

Fr. Tom follows up on his thoughts on suffering and pain by looking specifically at the events of 9-11-2001.

What is the relationship between the concepts of natural selection and Christian theology? Fr. Tom begins a series of reflections on Charles Darwin and what he has learned in his research may surprise you!

In part 3 of the Darwin series, Fr. Tom explores the Darwin era and what was happening at that time in Christianity.

In part 4 of Fr. Tom Hopko's talks on the Darwinian revolution, he looks at what Charles Darwin may have experienced in terms of Christianity in his day.

In the 5th part of his series on Charles Darwin, Fr. Thomas talks about the relationship of this Darwinian Revolution and natural science in general to the issue of Orthodox Christian theology.

In his continuing series on Charles Darwin, Fr. Thomas reflects on the Darwinian revolution and Christian theology having to do with the Bible. How do the Scriptures relate to the scientific world in which we live especially following the 19th century?

In his continuing series on Charles Darwin and Christianity, Fr. Tom begins a reflection on the creation story as told in Genesis.

Fr. Tom Hopko continues his series on Darwin with his 2nd reflection on the creation story in Genesis.

Part 3 of the teachings from Genesis as a section in the larger series on Darwin and Christianity.

Part 4 of the teachings from Genesis as a section in the larger series on Darwin and Christianity.

In this episode on the Darwinian Revolution and the relationship between natural science and Christian theology, Fr. Thomas Hopko reflects on the issue of death.

How do you describe the distinction between human beings and animals? Is it the soul or is it something else altogether?

Fr. Tom continues his series on Darwin and Christianity with some musings on God and Creation.

What are some of the misunderstandings and misgivings about miracles, and how does that relate to natural science and Christian theology?

As Fr. Tom gets close to the end of his series on Darwin and Christianity, he reflects on the terms and concepts of nature and super-nature.

This is the next-to-last episode in the Darwin series.

In this final installment in his Darwin and Christianity series, Fr. Tom Hopko compares the task and method of natural science with the task and method of Christian theology.

If we believe that the Orthodox Church is the True Church, how are we to relate to those in other faith traditions or even non Christians? Fr. Tom takes us to the Church Fathers for answers.

Fr. John shares about godly parenting from Ephesians 5:22-33.

Fr. John shares from 3 John 1:1-14.

Fr. John speaks from Revelation 3:7-13.

Fr. John Whiteford shares from 1 John 2:28-33.

Fr. John Whiteford preaches from John Chapter 3 verses 4-10, saying that to be a Christian is to live like a Christian. None of us are perfect but we must strive to overcome our sins and not give in to the devil.

Fr. John Whiteford's sermon from September 15, 2024.

St. Porphyrios wrote, “Whoever wants to become a Christian must first become a poet.” Most of us are not poets so does this preclude us from being true Christians? Join Michael as he explores God’s poetic and artistic nature and how to understand and connect to Him through the divine language of symbol, beauty, and our own personal artistry even while living in a culture dominated by utilitarianism and reductionism.

True Christians Have No Enemies (w/ Fr. Seraphim Aldea)

In 597, a party of forty missionary monks, led by St Augustine of Canterbury (May 28), was sent to Britain by the holy Pope Gregory the Great, to bring the blessed Gospel of Jesus Christ to the English people. Aethelberht, who had been King of Kent for thirty-six years, received the monks favorably, allowed them to preach in his kingdom, and invited them to establish their headquarters in Canterbury, his capital city, which already contained a small, ruined church dedicated to St Martin of Tours in Roman times.   The king himself was converted and received holy Baptism at the hands of St Augustine; a crowd of his subjects followed his example. When St Augustine was consecrated bishop, Aethelberht allowed him to be made Archbishop of Canterbury and gave his own palace to serve as a monastery. The king worked steadily for the conversion of the neighboring kindoms, and in 604 established an episcopal see in London. Unlike some Christian rulers, he refused to see anyone converted forcibly.   Saint Aethelberht reposed in peace in 616, after reigning for fifty-six years. He was buried in the Church of Saints Peter and Paul, which he had established. Many miracles were worked at his tomb, where a lamp was kept lit perpetually until the monastery was disbanded by the Protestants in 1538.

In 597, a party of forty missionary monks, led by St Augustine of Canterbury (May 28), was sent to Britain by the holy Pope Gregory the Great, to bring the blessed Gospel of Jesus Christ to the English people. Aethelberht, who had been King of Kent for thirty-six years, received the monks favorably, allowed them to preach in his kingdom, and invited them to establish their headquarters in Canterbury, his capital city, which already contained a small, ruined church dedicated to St Martin of Tours in Roman times.   The king himself was converted and received holy Baptism at the hands of St Augustine; a crowd of his subjects followed his example. When St Augustine was consecrated bishop, Aethelberht allowed him to be made Archbishop of Canterbury and gave his own palace to serve as a monastery. The king worked steadily for the conversion of the neighboring kindoms, and in 604 established an episcopal see in London. Unlike some Christian rulers, he refused to see anyone converted forcibly.   Saint Aethelberht reposed in peace in 616, after reigning for fifty-six years. He was buried in the Church of Saints Peter and Paul, which he had established. Many miracles were worked at his tomb, where a lamp was kept lit perpetually until the monastery was disbanded by the Protestants in 1538.

In 597, a party of forty missionary monks, led by St Augustine of Canterbury (May 28), was sent to Britain by the holy Pope Gregory the Great, to bring the blessed Gospel of Jesus Christ to the English people. Aethelberht, who had been King of Kent for thirty-six years, received the monks favorably, allowed them to preach in his kingdom, and invited them to establish their headquarters in Canterbury, his capital city, which already contained a small, ruined church dedicated to St Martin of Tours in Roman times.   The king himself was converted and received holy Baptism at the hands of St Augustine; a crowd of his subjects followed his example. When St Augustine was consecrated bishop, Aethelberht allowed him to be made Archbishop of Canterbury and gave his own palace to serve as a monastery. The king worked steadily for the conversion of the neighboring kindoms, and in 604 established an episcopal see in London. Unlike some Christian rulers, he refused to see anyone converted forcibly.   Saint Aethelberht reposed in peace in 616, after reigning for fifty-six years. He was buried in the Church of Saints Peter and Paul, which he had established. Many miracles were worked at his tomb, where a lamp was kept lit perpetually until the monastery was disbanded by the Protestants in 1538.

Fr. Andrew introduces the denominations of Non-Mainstream Christianity called: Unitarian-Universalists Swedenborgianism

Fr. Andrew surveys Mormonism in his series on Non-Mainstream Christianity.

Fr. Andrew continues his series on Non-Mainstream Christianity with a description of: Christadelphians Christian Scientists Unity Church