He was from Samosata in Mesopotamia, and became a monk at the age of twelve. As a young monk he visited St Symeon the Stylite (September 1) to receive his blessing. Years later he moved to the neighborhood of Constantinople at the request of the holy Patriarch Anatolius (July 3), whom he had healed of a deadly ailment through his prayers. For a time Daniel lived in the church of the Archangel Michael at Anaplus, but nine years later St Symeon the Stylite appeared to him in a vision and told him to imitate Symeon's ascesis of living on a pillar. For the remaining thirty-three years of his life the Saint did just that. He stood immovably in prayer regardless of the weather: once after a storm his disciples found him standing covered with ice. He was much loved by several Emperors (including Leo the Great), who sought him out for counsel. He reposed at the age of eighty-four, having lived through the reigns of three Emperors.

Their wonderful story is told in the Book of Daniel, in which the coming of Christ is prophesied and prefigured in several places. Large portions of the book are missing from the protestant Bible: make every effort to obtain and read the full version. The Song of the Three Youths in the Furnace have become the Seventh and Eight of the Old Testament Odes of the Matins Canon; the Odes are sung in full only in monasteries during Lent. The Three Youths' sojourn in the fiery furnace is prominent in Orthodox hymns and devotions, for their passage through the flames unharmed is a type of the holy Virgin's incorrupt birth-giving: receiving the divine Fire within her womb, she was not consumed but remained ever-virgin.   According to the Synaxarion, Daniel reposed in peace at the age of eighty, two years after the return of the Hebrew people from their captivity in Babylon. The Three Youths also reposed in peace. But St Cyril of Alexandria writes that all of them met a martyr's end, by beheading.   According to tradition these four were among the righteous dead who rose at Christ's Crucifixion and were seen by many (Matthew ch. 27).   The Three Holy Youths were named, in Hebrew, Hananiah, Azariah, and Mishael; the names given above are Greek renderings of the Hebrew names. Their captors also gave them Babylonian names, by which they are also called: Shadrach, Abed-nego, and Meshak, respectively. Daniel was given the Babylonian name Belteshazzar.

He was from Lycia in Asia Minor. After living there as a hermit for many years, he traveled to the Egyptian Thebaid and lived among the Desert Fathers. He then went to Palestine, where he founded the great Lavra, a community of about seventy monks, that remains to this day. The monastery's rule was simple and strict: During the five weekdays, the monks would stay in their cells, praying and weaving baskets and mats. On these days they ate only a little dry bread and some dates. On Saturdays and Sundays the monks gathered for worship and ate boiled vegetables with a little wine. Each monk owned only one garment; if he left his cell he was required to leave it open so that anyone else could take whatever he needed from it. Saint Gerasimos himself was an example to all of them, exceeding even the rule that he laid upon them: during the Great Fast, he would eat nothing but what he received in Holy Communion.   In the desert, the Saint once saw a lion in great pain from a thorn in its paw. Moved by compassion, Gerasim approached it, made the sign of the Cross and pulled the thorn out. The lion followed the elder back to the monastery and remained there until the Saint's death. When Gerasimos died, the lion, overcome by grief, soon died also, lying upon the Saint's grave.   Saint Gerasimos was present at the Fourth Ecumenical Council at Chalcedon, where he proved a strong champion of Orthodoxy, though he had inclined toward the Monophysite heresy in his youth. He reposed in peace in 475.

He was a disciple of St Arsenios the great and abbot of the Scetis in Egypt (the monastic system known as the "Skete" takes its name from Scetis). He lived the communal monastic life for forty years, then in 420 retired to the desert, where he remained until his repose.   From the Prologue: "A saint has a very sensitive conscience. What ordinary people may consider a small sin, a saint sees as a great crime. It is said of Abba Daniel that highwaymen attacked him on three occasions and took him off to the mountains. Twice he was rescued, but the third time, in attempting to escape, he struck one of them with a stone and killed him, and then made his escape. That murder lay on his conscience like a lead weight. In perplexity as to what he should do, he went to Timothy, the Patriarch of Alexandria, and asked his advice. The Patriarch soothed him, and released him from all penance. But his conscience continued to gnaw at him, and he went to Rome, to the Pope. The Pope gave him the same reply as had the Patriarch. Still dissatisfied, Daniel visited the remaining patriarchs in turn; going to Constantinople, Antioch and Jerusalem, confessing to each of them and asking for advice. But he could find no peace. So he returned home to Alexandria and declared himself to the authorities as a murderer, and was flung into prison. At his trial before the governor, Daniel told how everything had come about, and pleaded that he might be killed too, that his soul might be saved from eternal fire. The governor was amazed at the whole thing, and said to him: 'Go your way, Father, and pray to God for me, even if you kill seven more!' Still dissatisfied with this, Daniel resolved to take a leper into his cell and care for him until he died, and then find another. He did as he had resolved, and in this way brought peace to his conscience."

He was from Lycia in Asia Minor. After living there as a hermit for many years, he traveled to the Egyptian Thebaid and lived among the Desert Fathers. He then went to Palestine, where he founded the great Lavra, a community of about seventy monks, that remains to this day. The monastery's rule was simple and strict: During the five weekdays, the monks would stay in their cells, praying and weaving baskets and mats. On these days they ate only a little dry bread and some dates. On Saturdays and Sundays the monks gathered for worship and ate boiled vegetables with a little wine. Each monk owned only one garment; if he left his cell he was required to leave it open so that anyone else could take whatever he needed from it. Saint Gerasimos himself was an example to all of them, exceeding even the rule that he laid upon them: during the Great Fast, he would eat nothing but what he received in Holy Communion.   In the desert, the Saint once saw a lion in great pain from a thorn in its paw. Moved by compassion, Gerasim approached it, made the sign of the Cross and pulled the thorn out. The lion followed the elder back to the monastery and remained there until the Saint's death. When Gerasimos died, the lion, overcome by grief, soon died also, lying upon the Saint's grave.   Saint Gerasimos was present at the Fourth Ecumenical Council at Chalcedon, where he proved a strong champion of Orthodoxy, though he had inclined toward the Monophysite heresy in his youth. He reposed in peace in 475.

He was from Samosata in Mesopotamia, and became a monk at the age of twelve. As a young monk he visited St Symeon the Stylite (September 1) to receive his blessing. Years later he moved to the neighborhood of Constantinople at the request of the holy Patriarch Anatolius (July 3), whom he had healed of a deadly ailment through his prayers. For a time Daniel lived in the church of the Archangel Michael at Anaplus, but nine years later St Symeon the Stylite appeared to him in a vision and told him to imitate Symeon's ascesis of living on a pillar. For the remaining thirty-three years of his life the Saint did just that. He stood immovably in prayer regardless of the weather: once after a storm his disciples found him standing covered with ice. He was much loved by several Emperors (including Leo the Great), who sought him out for counsel. He reposed at the age of eighty-four, having lived through the reigns of three Emperors.

He was a disciple of St Arsenios the great and abbot of the Scetis in Egypt (the monastic system known as the "Skete" takes its name from Scetis). He lived the communal monastic life for forty years, then in 420 retired to the desert, where he remained until his repose.   From the Prologue: "A saint has a very sensitive conscience. What ordinary people may consider a small sin, a saint sees as a great crime. It is said of Abba Daniel that highwaymen attacked him on three occasions and took him off to the mountains. Twice he was rescued, but the third time, in attempting to escape, he struck one of them with a stone and killed him, and then made his escape. That murder lay on his conscience like a lead weight. In perplexity as to what he should do, he went to Timothy, the Patriarch of Alexandria, and asked his advice. The Patriarch soothed him, and released him from all penance. But his conscience continued to gnaw at him, and he went to Rome, to the Pope. The Pope gave him the same reply as had the Patriarch. Still dissatisfied, Daniel visited the remaining patriarchs in turn; going to Constantinople, Antioch and Jerusalem, confessing to each of them and asking for advice. But he could find no peace. So he returned home to Alexandria and declared himself to the authorities as a murderer, and was flung into prison. At his trial before the governor, Daniel told how everything had come about, and pleaded that he might be killed too, that his soul might be saved from eternal fire. The governor was amazed at the whole thing, and said to him: 'Go your way, Father, and pray to God for me, even if you kill seven more!' Still dissatisfied with this, Daniel resolved to take a leper into his cell and care for him until he died, and then find another. He did as he had resolved, and in this way brought peace to his conscience."

He was from Samosata in Mesopotamia, and became a monk at the age of twelve. As a young monk he visited St Symeon the Stylite (September 1) to receive his blessing. Years later he moved to the neighborhood of Constantinople at the request of the holy Patriarch Anatolius (July 3), whom he had healed of a deadly ailment through his prayers. For a time Daniel lived in the church of the Archangel Michael at Anaplus, but nine years later St Symeon the Stylite appeared to him in a vision and told him to imitate Symeon's ascesis of living on a pillar. For the remaining thirty-three years of his life the Saint did just that. He stood immovably in prayer regardless of the weather: once after a storm his disciples found him standing covered with ice. He was much loved by several Emperors (including Leo the Great), who sought him out for counsel. He reposed at the age of eighty-four, having lived through the reigns of three Emperors.

He was from Samosata in Mesopotamia, and became a monk at the age of twelve. As a young monk he visited St Symeon the Stylite (September 1) to receive his blessing. Years later he moved to the neighborhood of Constantinople at the request of the holy Patriarch Anatolius (July 3), whom he had healed of a deadly ailment through his prayers. For a time Daniel lived in the church of the Archangel Michael at Anaplus, but nine years later St Symeon the Stylite appeared to him in a vision and told him to imitate Symeon's ascesis of living on a pillar. For the remaining thirty-three years of his life the Saint did just that. He stood immovably in prayer regardless of the weather: once after a storm his disciples found him standing covered with ice. He was much loved by several Emperors (including Leo the Great), who sought him out for counsel. He reposed at the age of eighty-four, having lived through the reigns of three Emperors.

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

Kurt Harris interviews Dan Naes about his story of how God brought him into the Orthodox Church, in this series titled "Stories Toward the Sacred" on the Hearts and Minds podcast.

Fr. Joseph, in this Sunday morning sermon, announces the pending changes to the worship services of St. George, Houston. Well, kinda ...

On this special edition of the Orthodixie Podcast, Fr. Joseph interviews the author of the new Conciliar Press book Aidan's Song: A Year in the Life of a Parish Priest. The book has been compared to the "Far Side" cartoon and the TV show Married With Children—but nothing quite compares to Fr. Aidan Wilcoxson's singing a rather surprising number on this very podcast. Aidan's Song is an insightful, moving, and often hilarious personal snapshot of a year in the life of a parish priest. Enjoy!

Fr Joseph is lost. Perhaps you are, too? Great. Salvation loves company! A 2008 rerun about recalculating. Keep coming back!

Fr. Danislav Gregorio visits the Orthodixie studio to plug his latest publishing efforts, a series of Great Books that cover bachelor fasting, Orthodox evangelism, patience, and mindless middle-aged mishaps (among other things—perhaps even the most important thing).

Fr. Joseph offers a brief meditation on the beauty of fallen creatures—at least in His eyes!

Fr. Danislav Gregorio returns to the Orthodixie podcast to hawk his new country music CD. (WARNING: You have been warned.)

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.

All the hoopla about a former Olympic star so-called transitioning into the opposite sex (Girl Scouts, Boys Scouts, bathrooms, and blah blah) has just about sent Fr Joseph over the edge. He dreams of setting Fr. Danislav straight, or vice versa.

In this episode, Fr. Anthony reads the fourth 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 Schaff, D.D., LL.D.), lightly edited to take out some of the archaicisms (the mispronunciations are all Fr. Anthony, though!). Enjoy the show!

In this episode, Fr. Daniel shares wisdom from St. John Cassian, St. Moses the Black, and St. Anthony the Great on the problem of discernment and talks about why it is so important for us - and especially clergy - to take the problem seriously. Fr. Daniel Greeson is rector of St. Anne's Orthodox Church in Oakridge TN and the editor and a writer for the new Ancient Faith Ministry Blog "Every Thought Captive", where he is publishing a series on the challenge of discernment (among other topics). Enjoy the show!

During the coming Lenten season, spiritual disciplines like prayer are intended to help us humble ourselves before the Lord and make us aware how far we are away from God. Pride threatens to weigh us down, while humility lifts us up to God.

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.

This week we meditate upon the resurrectional hymns in tone three, rejoicing in our solidarity with the righteous of the Old Testament. God’s ancient people saw His mighty arm outstretched for them, understood themselves to be the first-born of the LORD, and were vouchsafed glimpses of the great release from Hades. We look especially to Deuteronomy, Isaiah and Wisdom for these insights.

"Saint Brendan" and "Saint Bede" from Saints: Lives and Illuminations written and illustrated by Ruth Sanderson, read with permission by Eerdmans Books for Young Readers, 2007.

Welcoming the Christ Child: Family Readings for the Nativity Lent, "The Prophet Ezekiel and The Prophet Daniel in Babylon," by Elissa Bjeletich, illustrated by Jelena Jeftic (Sebastian Press, 2017).

Welcoming the Christ Child: Family Readings for the Nativity Lent, "The Three Youths in the Fiery Furnace and The Prophet Daniel in the Lion’s Den," by Elissa Bjeletich, illustrated by Jelena Jeftic (Sebastian Press, 2017).

20. Book 1: Daniel and the Lion by Claire Brandenburg (Conciliar Press, 2002) Book 2: To Plant a Cross: The Story of Saint Kosmas Aitolos Who Fought a War with Words by Angeline Eliakopoulos, part three, chapters 5-7 (Destro Publishers, Chicago, Illinois, 2004 773-561-2332).

Fr. Evan Armatas welcomes guest co-hosts Dr. Timothy Patitsas from Holy Cross Hellenic College and Thomaida Hudanish from the Metropolis of San Fransisco Mission and Evangelism Ministry. to take listener questions but also to talk about the Beauty First Films project. If listeners would like to subscribe to the Beauty First Films email news list, here is the link: https://mailchi.mp/37d8ba4d0802/beautyfirstfilms Facebook: https://www.facebook.com/beautyfirstfilms/ Instagram: https://www.instagram.com/beautyfirstfilms/

Fr. Jordan Brown joins Fr. Evan Armatas as guest co-host tonight and their very first call is from Australia!

Meet Daniel, one of the treasures at the Mission. Taken from Walking Humbly: The Holiness of the Poor, by St. John the Compassionate Mission.

In the parable of the Rich Fool, Christ warns us of the dangers of acquiring too many material possessions. Fr Tom reminds us that our life should always maintain an eternal perspective, focusing on love of God and of neighbor. (Twenty-fourth Sunday after Pentecost)