What are the pitfalls of a "Christian State"? Can or should the State govern according to the Gospel? Can "forgiveness of enemies" be a valid principle of civil order? What do the Fathers of the Orthodox, Roman Catholic and Lutheran Churches say about the relationship of Church and State in regard to civil order and capital punishment?

This week Steve discusses the woman taken in adultery, would Jesus "flip the switch" on the electric chair, and should evildoers be given life in prison in hopes that they will eventually repent?

Is the death penalty really a deterrent? Is there a need to kill evildoers if we can keep society safe through the prison systems? Is punishment a primitive concept not fit for modern enlightened society?

In the final podcast in the capital punishment series Steve discusses punishment, retribution and hell in light of "God is love". Can Christians legitimately believe in retributive punishment and a loving God? And finally, what is the responsibility of Christians to those on death row?

Why does God allow imperfect and fallen human beings make life and death decisions? Have Christians permitted the atheists to define our doctrines? Who has a greater problem justifying being against the death penalty, the Christian or the atheist? What does iconography have to do with the death penalty? All this and more...

Steve reflects on the limitations and dangers of the tools of his trade and how it applies to how we approach the Canons of the Church.

Guest co-host Fr. Patrick Cardine joins Fr. Evan Armatas fielding questions about Orthodoxy and learning about the Western Rite.

Dn. Mark contends that when making the decision to become the primary caregiver, you must do so with your eyes wide open and at least some idea of what you're getting into.

Dn. Mark continues his discussion of what to consider before making the decision to become a caregiver.

Dn. Mark explains that when caring for the elderly and the terminally ill, you should not take the caregiving journey alone. Because this journey will change your life in ways that you never anticipated, he likewise enumerates what you need to be aware of as a caregiver.

Meet Catherine, one of the treasures who is part of the Mission. Taken from Walking Humbly: The Holiness of the Poor, by St. John the Compassionate Mission.

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

Listen to excerpts from this past Sunday's bulletin at St. John the Compassionate Mission, serving the most vulnerable in Toronto.

Listen to excerpts from this past Sunday's bulletin at St. John the Compassionate Mission, serving the most vulnerable in Toronto.

A Prayer of Welcome on the Occassion of Someone New Coming to Live with Us, written by Brother Luke.

Scarborough is the eastern part of Toronto where St. John the Compassionate has a church and a mission, called Good Neighbours.

One story of a clinical depression sufferer's progress within the context of a welcoming community.

This week Martha shares her observations from a recent college trip with her daughter. She notes colleges are offering a lot more these days than the standard cafeteria fare.

Martha is back, and she recounts what she has been doing since her last episode, including experiencing a car crash, preparing mercy meals, and celebrating a wedding.

College campuses offer students a lot of choices -- but do they have to do it with a corporate logo? Today Martha shares a recipe for guacamole, the story of a patron saint for cooks and more of her views on college dining.

Martha takes a second look at college cafeterias.

all of this year's XOXO talks were stellar, but this is the only one that comes with a newly-launched archive of nearly-lost artwork #

getting it to run DOOM is only a matter of time #

look in the direction you want to move, open and close your mouth to go faster #

With many of the autocephalous Churches meeting in Crete this week, some have wondered if this was another "Ecumenical Council" of the Orthodox Church. Fr. Lawrence Farley helps us understand that term.

So, what’s the deal with clerical dress and monastic habits? Do they really matter?

I sometimes cannot help asking myself three liturgical questions whenever I visit churches which serve the Liturgy in the “classic” pattern I learned in seminary—all of those questions quite rhetorical.

Those familiar with old-time Pentecostalist liturgy will identify the title of this piece as a part of that liturgy. Not, of course, that tongue-speaking Pentecostalists of the old school would admit to having liturgy. Liturgy, for them, is what the Catholics have (along with their step-children, the Anglicans) because they do not have God or the Holy Spirit. Liturgy is usually described by them as “dead liturgy” because the people using the liturgical book are spiritually dead and need such substitutes for true Spirit-led worship.

Like many Orthodox clergy, I have lost track of the number of times my Protestant brethren have objected to the priestly title (in my case, “Father Lawrence”), citing the Bible which commands that they “call no man ‘Father’”. They are, of course, thinking of our Lord’s words in Matthew 23:9. If I am feeling puckish and mischievous, I sometimes respond with a simple denial, insisting, “No, the Bible doesn’t say that” just to wind them up and make the final riposte more satisfying. It is not particularly sanctified, but it is fun. What is the difference between “call no man ‘father’” and “call no man your father”? The difference is the difference between a title or form of address and a relationship.

The story of Cain and Abel is the story of the human race. It is tragically timeless, for it is tirelessly enacted over and over again in every generation. As Larry Norman once queried (as aged historians may remember from his song “Nothing Really Changes”), “Will Cain kill Abel—with a bayonet?” Regardless of the choice of weapon, somewhere and some place that murder is happening even now as you are reading this.

We continue our series examining St. Matthew’s citations of the Old Testament. Today we look at his citation of Micah 5:2. “In the Masoretic Hebrew it reads, “But you, Bethlehem Ephrathah, who are little to be among the clans of Judah, from you will come forth for me one who is to be ruler in Israel, whose origin is from of old, from ancient days.” The LXX reads similarly: “And you, Bethlehem, house of Ephrathah, you are very small to be in the thousands of Judah, from which for me will come out to be for a ruler of Israel, and his goings out are from the beginning, from the days of eternity.” It is all the more surprising therefore that St. Matthew’s version reads a little differently from either the Hebrew or the Greek. It reads, “And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you will come a ruler who will govern my people Israel.”

There is today in the Orthodox Church a cult of personality—or, more precisely, of personalities, in the plural. That is, there are a number of men, mostly monastics and wearing the badge of “elder” who have set themselves up as judges and arbiters of Orthodox praxis. Most of the hubbub is over matters of ecumenism. Drawing upon the Fathers (often ripped from their historical context) these men declare that outside the Orthodox Church there is little or no grace and salvation. Accordingly, everyone who comes to Orthodoxy from another Christian confession must—not should, but must—be received by baptism, so that those who were received by chrismation must “correct” this “error” and be again baptized.

I forget, in the course of my long life as a Christian, how many times I have heard people assure me that “God will never give you more than you can handle”. By this they seemed to mean that God knows my emotional limits and capabilities, and will make sure that no disaster befalls me that will tax me emotionally beyond my present strength. Sometimes they affix a Bible verse from 1 Corinthians 10:13 to it to make their case: “No temptation has overtaken you but such is common to man, and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, that you may be able to endure it”. I must report however, on the basis of my long life as a Christian, that the assuring notion that God will never give anyone more than they can handle is nonsense.

I have just read two fascinating pieces about Pope Francis’ recent and controversial document Fiducia Supplicans, which officially allows Roman Catholic priests to bless persons in same-sex relationships, one by an Orthodox and the other by a Roman Catholic.

Presented for your consideration (as Rod Serling used to say): an old man dressed up as an Orthodox priest-monk who is actually neither priest nor monk, performing outrageous antics both in public and online in a furious attempt to draw attention to himself. Mr. Milton Kapner calls himself Brother Nathanael, and he is a Jewish man who has attracted a large following of online listeners to his regular virulent anti-Semitic rants. Though he was once a novice in an Old Calendarist monastery in Colorado, he was kicked out of that monastery and is now not a monk at all, despite wearing monastic garb, but “a showman with a persecution complex who likes to be the center of attention” (from “Orthodox Christianity Then and Now”).

Protestant critics of Orthodoxy fault us for many things, but one of the foremost of their objections is our devotion to Mary, the Mother of Jesus. Hostility to Roman Catholicism is built into Protestant DNA, so anything in Orthodoxy that resembles something in Roman Catholicism will be subject to criticism, including such more or less innocuous things like clergy wearing cassocks and calling themselves “Father”. Our Orthodox devotion to Mary (whom we call “the Theotokos”) often heads the list of Protestant objections, since it features so prominently in Roman Catholicism.

Fr. Apostolos shares about St. Mary of Egypt and other "rascal" saints.

Fr. Apostolos asks, "Of what value is our life in Christ?"