In this episode, Jeannie continues her discussion of the canon of Scripture and why the Old Testament is different in the Protestant Bible.

Now that we have learned about the Old Testament canon, Jeannie turns her attention to the New Testament.

Jeannie provides an explanation of why it is so important to study the canon of Scripture and to hold the line on what the Church has approved.

We have a mid-week supplemental lesson from Jeannie today with helpful information about the "Christian" and "Gnostic" apocryphal books and why they were rejected by the Church.

In this second supplemental lesson, Jeannie continues her teaching on the apocryphal books, in particular, the Gnostic gospels.

In her concluding lesson on the canon of Scripture, Jeannie discusses the books of the Bible that were included by the Church and why.

Today, Jeannie talks about the many and various translations and versions of the Bible

As we get closer and closer to studying the book of Genesis, Jeannie helps us understand the techniques of patristic interpretation.

Jeannie continues her lesson on how the early Church interpreted the Scriptures.

Pres. Jeannie continues her lesson on patristic interpretation beginning with an explanation of exegesis vs. eisegesis.

As Jeannie continues her intro to the Bible lessons, she helps us understand biblical interpretation and the school of Alexandria.

Jeannie continues looking at the influence of Alexandria and in particular Origen on the early interpretation of Scripture.

Today, Jeannie looks at two of the Cappadocian Fathers: Basil the Great and Gregory of Nyssa.

Following a very helpful and instructive series of lessons providing an introduction to the Bible, Jeannie today begins her study of Genesis.

Dr. Constantinou continues her introduction to the Bible with a new series on Exodus.

Dr. Constantinou begins discussing the major prophets of the Old Testament, including Isaiah, Jeremiah, Ezekiel, and Daniel.

Dr. Constantinou continues her introduction to the major prophets of the Old Testament, this time with the addition of statements from the Church Fathers.

Dr. Constantinou explains why God sent the prophets and then reads and discusses the very beginning of Isaiah.

Fr. Thomas Hopko begins a brand new series taking us through the Divine Liturgy of the Orthodox Church.

In the first 20 episodes of Worship in Spirit and in Truth, Fr. Thomas gave us the background and basis for our eucharistic worship. He now begins his walk through the Divine Liturgy itself beginning with the entrance of the bishop and clergy leading up to the start of the Liturgy.

The first procession in the Divine Liturgy is referred to as the "Little Entrance" where the Gospel Book is brought into the altar and the call to worship is proclaimed.

As the Little Entrance is concluded a transition is taking place to the proclamation of the Word of God. Today Fr. Tom comments on that transition as well as the choice of readings for the Divine Liturgy.

Fr. Tom now gets to the offertory procession with the Bread and the Wine which will be offered and then consecrated into the Body and Blood of Christ at the Eucharistic Anaphora of the Divine Liturgy.

In this podcast Fr. Tom begins his reflections on the words and actions of the Great Entrance with the Bread and Wine to the Altar Table.

Fr. Tom offers a very helpful explanation of what we are actually offering in the procession of the Great Entrance in the Divine Liturgy.

Fr. Tom completes his reflections on the Great Offertory Entrance of the Divine Liturgy.

Today's sermon is by Archbishop Gabriel (Chemodakov) of Montreal, who visited our parish on the eve of our patronal feast day (St. Jonah).

Metropolitan Jonah reflects on the importance of the Temple and Mary's role in our salvation.

The start of Great Lent begins with preparation. We prepare our refrigerators, freezers and pantry for the fast, emptying it of meat and dairy. But we prepare our hearts as well, emptying it of resentments or grudges, wrongs we have done or wrongs done to us in our community. On navigating Forgiveness Vespers as an introvert.

Michael Haldas introduces himself and his new podcast giving us a glimpse of what to expect twice each month beginning today.

In his third episode, Michael reflects on a topic in the news a lot lately. How do we as Orthodox Christians view marriage and what is significant about our ceremony?

Sometimes our lives are in such chaos and darkness it is hard to believe God is in control and is loving us and caring for us. Join Michael as he dramatically recounts the story of the Gadarene Demoniac told in Mark 5:1-20, unlikely though it would seem, to demonstrate God’s providence in our lives.

The St. Nicholas Orthodox Cathedral has been holding nightly classes/discussions, seven days a week at 7 PM EST. Led by Father George Kokhno and Father Valery Shemchuk, each night either one of them, or guest speakers such as Michael Haldas, Archimandrite Sergius of St. Tikhon's Monastery, Father Maximus Urbanowicz, and others have led discussions. Michael recently led a class in which the topic was Fear and Control. All are welcome to join future classes. Download the Zoom App to your smartphone or tablet, or join through the web at (https://zoom.us/j/2100687480). If you use the app simply open it, use code 2100687480 to join.

We often gather our forces to fight our spiritual enemies at the wrong 'gate' of our being. Most frequently, evil enters our life through the gates of our mind and heart, not that of the body. We need to pay attention and learn the behaviour of the evil one, so we may guard well the fortress of our being. Once we learn to decode his behaviour, we can finally begin to plan a strategy to fight back.

When the holy and most pure child Mary (Mariam or Miriam in Hebrew) reached the age of three, her parents, the righteous Joachim and Anna, fulfilled the vow they had made to dedicate her to God. Going in procession with a company of maidens carrying torches, they presented their child at the Temple in Jerusalem, where Zecharias the High Priest took her under his care, blessing her with these words: "The Lord has glorified thy name in every generation; it is in thee that He will reveal the Redemption that he has prepared for his people in the last days." He then brought the child into the Holy of Holies — something completely unheard-of, for under the Law only the High Priest was allowed to enter the Holy Place, and he only once a year on the Day of Atonement.   (In the icon of the feast, the maidens who accompany the Theotokos are shown bare-headed, as was customary for unmarried girls; but the Theotokos herself, though only three years old, wears the head-covering of a married woman to show her consecration to God.)   The holy Virgin lived in the Temple for the next nine years, devoting herself entirely to prayer. In this time she attained the utter purity of heart befitting the destined Bearer of the Most High; she became in her own person the fulfilment and condensation of all of Israel's faithfulness. Saint Gregory Palamas says that, when the Theotokos entered the Holy of Holies, the time of preparation and testing of the Old Covenant came to an end for Israel, which was now ready, in the blessed Virgin, to bring forth the Savior.   When Mary approached marriageable age, she was entrusted to the chaste widower Joseph to guard her. (The Prologue says that a life of intentional virginity was unknown among the Hebrews, so the righteous Joseph undertook the forms of marriage so as not to cause scandal among the people.)   "Wherefore the Church rejoices and exhorts all the friends of God for their part to enter into the temple of their heart, there to make ready for the coming of the Lord by silence and prayer, withdrawing from the pleasures and cares of this world." (Synaxarion)

When the holy and most pure child Mary (Mariam or Miriam in Hebrew) reached the age of three, her parents, the righteous Joachim and Anna, fulfilled the vow they had made to dedicate her to God. Going in procession with a company of maidens carrying torches, they presented their child at the Temple in Jerusalem, where Zecharias the High Priest took her under his care, blessing her with these words: "The Lord has glorified thy name in every generation; it is in thee that He will reveal the Redemption that he has prepared for his people in the last days." He then brought the child into the Holy of Holies — something completely unheard-of, for under the Law only the High Priest was allowed to enter the Holy Place, and he only once a year on the Day of Atonement.   (In the icon of the feast, the maidens who accompany the Theotokos are shown bare-headed, as was customary for unmarried girls; but the Theotokos herself, though only three years old, wears the head-covering of a married woman to show her consecration to God.)   The holy Virgin lived in the Temple for the next nine years, devoting herself entirely to prayer. In this time she attained the utter purity of heart befitting the destined Bearer of the Most High; she became in her own person the fulfilment and condensation of all of Israel's faithfulness. Saint Gregory Palamas says that, when the Theotokos entered the Holy of Holies, the time of preparation and testing of the Old Covenant came to an end for Israel, which was now ready, in the blessed Virgin, to bring forth the Savior.   When Mary approached marriageable age, she was entrusted to the chaste widower Joseph to guard her. (The Prologue says that a life of intentional virginity was unknown among the Hebrews, so the righteous Joseph undertook the forms of marriage so as not to cause scandal among the people.)   "Wherefore the Church rejoices and exhorts all the friends of God for their part to enter into the temple of their heart, there to make ready for the coming of the Lord by silence and prayer, withdrawing from the pleasures and cares of this world." (Synaxarion)

Mother Maria was born in Latvia in 1891. Like many of the pre-Revolutionary Russian intelligenstia, she was an atheist and a political radical in her youth, but gradually came to accept the truths of the Faith. After the Revolution, she became part of the large Russian emigre population of Paris. There she was tonsured as a nun by Metropolitan Evlogy, and devoted herself to a life of service to the poor. With a small community of fellow-believers, she established 'houses of hospitality' for the poor, the homeless, and the alcoholic, and visited Russian emigres in mental hospitals. In 1939 Metropolitan Evlogy sent the young priest Fr Dimitry to serve Mother Maria's community; he proved to be a partner, committed even unto death, in the community's work among the poor. When the Nazis took Paris in 1940, Mother Maria, Fr Dimitry, and others of the community chose to remain in the city to care for those who had come to count on them. As Nazi persecution of Jews in France increased, the Orthodox community's work naturally expanded to include protection and care of these most helpless ones. Father Dimitri was asked to provide forged certificates of baptism to preserve the lives of Jews, and always complied. Eventually, this work led to the arrest of Mother Maria, Fr Dimitri, and their associates. A fragment survives of the Gestapo's interrogation of Fr Dimitri:   Hoffman: If we release you, will you give your word never again to aid Jews?   Klepinin: I can say no such thing. I am a Christian and must act as I must. (Hoffman struck Klepinin across the face.)   Hoffman: Jew lover! How dare you talk of helping those swine as being a Christian duty! (Klepinin, recovering his balance, held up the cross from his cassock.)   Klepinin: Do you know this Jew? (For this, Father Dimitri was knocked to the floor.)   "Your priest did himself in," Hoffman said afterward to Sophia Pilenko. "He insists that if he were to be freed, he would act exactly as before."   Mother Maria, Fr Dimitri, and several of their colleages, were sent to the Nazi concentration camps (Mother Maria to Ravensbruck, Fr Dimitri to Buchenwald) where, after great sufferings, they perished. It is believed that Mother Maria's last act was to take the place of a Jew being sent to death, voluntarily dying in his place.   A full account of their life and death is given on the site of the Orthodox Peace Fellowship.   Mother Maria and her companions were glorified by the Patriarchate of Constantinople in 2004.