Fr. Michael examines Jesus's exhortation to "take heed of the leaven of the Pharisees."

Fr. Michael encourages us to trust that God, as our coach, will teach us to float and to swim, knowing that He is our teacher, and His hands are beneath us.

Fr. Michael addresses the passages in the gospels where Jesus instructs his disciples to buy swords, Peter's use of the sword, and our own response. "When you look at the Orthodox tradition, there is quite a mixed bag regarding violence and the use of weapons.... When we use force to oppose those who oppose us, when we end up fighting fire with fire, we destroy the ability of our enemy to hear. We cut off the ear of the very ones Jesus came to save."

Fr. Michael talks about how our thoughts influence our lives. "This is success: to become by grace a God-filled human being, to become all that God has called us to be."

In one of his talks, St. Theophan speaks of the glories of life in a monastery and then he makes a the following statement: “Of course, many inconsistencies occur here, too…” Ah, there’s the rub. There’s the bit that throws us off, “many inconsistencies occur here, too.” And the saint says, “of course,” as though we should have never expected things to be consistent. But we do. We do expect things to be consistent and we are offended when they are not.

On the Last Day, it’s not what we have done for Christ that will matter. What will matter is that we have known Him. What will matter is that we have focused on the one thing needful, on the hidden man of the heart.

We don’t clean ourselves up before we pray—then we would never pray (or we would only pray the prayers of the Pharisees). We come to God in prayer bringing all of our weaknesses with us, even, perhaps glorying in our weaknesses. We glory in our weaknesses because we know that any deliverance we experience, any good that comes from our lives will only be evidence of God’s great love and power to save even the most screwed up, even the chief of sinners. We glory in our weakness because we know that our weakness is only another opportunity for God to reveal His greatness.

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"?

People sometimes flee the Church because they encounter abusive people or situations there. And yes, we need to love, minister to, care for and most of all be patient with those who flee the church because of the bad experiences they have had. But still, there are no Lone-Ranger Christians. We are not taught to pray to “My Father in heaven,” but “Our Father in heaven.” God is the God who sees. God sees our suffering. God knows what we have been through. And God wants us to find our safety in Him. But this safe place in God is not a place far away from the Church—after all, all you have to do is pick up a newspaper to realize that the Church has no monopoly on the abusive use of power. There is no place on earth to flee in order to escape the risk of being abused by people with power. There is no place on earth, but there is a place in heaven. And so Jesus teaches his disciples to pray, “Our Father in heaven.”

After the introductory address of “Our Father in heaven,” the Lord taught His disciples to make three commands.

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.

Continuing in homily 42, St. Isaac gives us another warning. When you find unchanging peace, that is, when everything is going smoothly for you most of the time, then “beware: you are very far from the divine paths trodden by the weary feet of the saints. For as long as you are journeying in the way to the city of the Kingdom and are drawing nigh to the city of God, this will be a sign for you: the strength of the temptations that you encounter. And the nearer you draw nigh and progress, the more temptations will multiply against you.”

"St. Isaac the Syrian’s homily 44 is one of his several very difficult homilies. It is difficult not because it is hard to understand. Exactly the opposite is the case. It is quite straight forward and easy to understand. I understand it, and I am offended by it." Here is a link to the book that Fr. Michael mentions at the end of this blog: http://www.orthodoxchristianebooks.com/grace-of-incorruption

A very wise nun once said something like this: “If you have an evil thought, dismiss it; but if you can’t dismiss it, don’t dwell on it; but if you can’t stop dwelling on it, don’t speak it; but if you can’t keep from speaking it, don’t act on it; but if you can’t keep from acting on it, don’t do it again; but if you do do it again; seek help to find repentance.” The point she was making was this: salvation starts where you are.

Fr. Michael Gillis shares from St. Isaac the Syrian (homily 62), in which St. Isaac offers us the metaphor of a manuscript in rough draft to help us understand why on-going repentance is important for Christians regardless of their real or imagined state of spiritual maturity.

Fr. Michael Gillis reminds us that our salvation lies in living humbly within our measure, pushing a little during lent, perhaps, but always judging ourselves unworthy of a higher or stricter measure. This kind of fasting will be to our spiritual benefit.

I have found that it is usually better for me to say nothing at the beginning, at the moment I feel like saying something. At that moment, it is usually best not to say anything because if I say something the very moment I feel like saying it, the juice is not sweet. It’s sour. And no matter how true or right what I have to say is, all the hearer notices is the sour, bitter, angry or judgemental note hidden in my words.

Fr. Michael Gillis builds off of last week's talk about the Great Reset on not getting attached to the comforts of this world. Someone asked about how to balance living in this world without getting attached to it. Fr. Michael talks about three things we can do to help us live as sojourners in this world, waiting for a City whose foundation and builder is God.

For those of us who are still working on getting that first few rows of stones around the foundation of faith, focusing on acquiring a little bit of every virtue helps us to keep picking up the stone (of virtue) that is needed at a given moment and putting it down at the correct place in our spiritual house. Baby steps for baby Christians. May God grant that we are all found to be children in His Kingdom.

The movement of thoughts in a man originates from four causes.

Peace is not simply the absence of conflict but rather a virtue reflecting the character of God Himself.

What does it mean to say that we are "bought with a price"? Fr. Tom talks about redemption and how Christ has "purchased us" with his own blood or Life.

Live from the Saint Iakavos Retreat Center in Kansasville, Wisconsin, Steve and Christian explore some of the deeper themes of one of America’s most beloved and longest-airing television families: the Simpsons! They discuss marriage, despondency, and how The Simpsons models repentance within the context of family life. This time, the guys close with their top 5 Simpsons quotes of all time!

This week, Christina and Emma join the PCCH Team and offer their thoughts on "Beauty and the Beast." Apart from adding a new perspective to the film, they discuss the power of revisiting fairy tales as an adult, the communal nature of life as a servant of God, and how images of repentance make the film good viewing for Holy Week. They close with their Top 5 Disney songs!

The girls take on the popular podcast This American Life. They discuss how a culture of confession brings people together, the need to empathize with our larger society, and the ways we're all torn between belief and doubt. They close with their Top 5 Podcasts.

The guys watched the new Steve Martin and Martin Short comedy special on Netflix. They discuss how the age of authenticity impacts our sense of humor, the nature of the cult of celebrity, and the God-given role of humanity’s priesthood. They close with their Top 5 Performers of All Time.

The guys revisit the NBC hit, The Good Place, after the Series Finale, and they were...a little disappointed. They discuss images of the afterlife, how love is other people, and visions of "the good." They close with their Top 5 Season Finales.

Since we're all trying to be socially responsible and live in a state of self-imposed quarantine, Christian Gonzalez and Steve Christoforou want to offer a little bit of lightheartedness. That's why they will be going LIVE every Wednesday at 12:30 p.m. Eastern/9:30 a.m. Pacific with a brand-spanking new episode of Pop Culture Coffee Hour! Join them at www.y2am.org/PopCultureLive and be a part of the conversation!

Steve Christoforou and Christian Gonzalez open up for a vulnerable conversation where they share what they're struggling with, how they're doing, and how they're still finding God at work in the midst of a global pandemic.

Becoming a blessing to others is the way to be blessed ourselves.

On Thomas Sunday, we are reminded that Christ rose victoriously with his wounds and that we too may bring our bodily limitations and challenges into the redeeming light of the risen Christ.

The dormition of the Theotokos is an icon of our hope for eternal life.

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

Christ calls us to ascend with Him into the Kingdom of Heaven, becoming like Him in His holiness even now in the Church.

Fr. Philip LeMasters reflects on the genealogy of Jesus, and healing work of redemption that comes through Christ.

Fr. Philip LeMasters calls us to offer ourselves to the Christ who offered Himself for the life of the world.

Fr. Philip LeMasters encourages us to live faithfully before the Lord, as did the Theotokos.

Fr. Philip LeMasters describes the way in which the Holy Ascension of our Lord provides the way for us to be raised up from the tomb and into heavenly glory.

Fr. Philip LeMasters addresses the healing of our souls in light of the Saints like Sts. Cosmas and Damian the Holy Unmercenaries.

Fr. Philip LeMasters calls us to offer our lives in service of the Kingdom of God.

Fr. Philip LeMasters considers how the parable of the Publican and the Pharisee relates to our lives today.

Fr. Philip LeMasters explains how we can become fully alive through taking up our cross and following Christ.

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.

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.”

We are all bent over and crippled in profound ways in relation to the Lord, our neighbors, and even ourselves. The good news of Christmas is that the Savior is born to set us free from captivity to decay, corruption, and weakness.

We celebrate the Presentation of Christ forty days after His birth, in the Temple in Jerusalem. The Theotokos and St. Joseph bring the young Savior there in compliance with the Old Testament law, making the offering of a poor family, a pair of turtle doves or two young pigeons. By the inspiration of the Holy Spirit, the old man St. Simeon proclaims that this Child is the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.” The aged prophetess St. Anna also recognizes Him as the fulfillment of God’s promises.

As we begin our Lenten journey, we remember today how Adam and Eve stripped themselves naked of the divine glory and were cast out of Paradise into a world enslaved by death. During Great Lent, we follow the path that leads back to Paradise.

“Lord, I believe; help my unbelief!” The father of the young man in today’s gospel lesson cried out these words with tears in response to the Lord’s statement that “all things are possible to him who believes.” The father in this passage provides a good example of how we should respond to the spiritual challenges posed by our current public health crisis.