Steve and Christian discuss the new Netflix series, "The G Word with Adam Conover." They explore Christian approaches to politics, power, and the Kingdom of God. Leave your comments for the 200th episode at 917-524-7483 (call or text) by July 1, 2022.

Steve and Christian are joined by Dn. Rico Monge and David Paddison to discuss Kendrick Lamar's new album, "Mr. Morale and the Big Steppers." They explore identity, transformation, and trauma. Leave your comments for the 200th episode at 917-524-7483 (call or text) by July 1, 2022.

Christina and Emma, along with special guest and Effective Christian Ministry Cohort Director, Dr. Pres. Athanasia Kostakis, discuss the fantasy novel, Uprooted. They touch on how many gifts can work together, the responsibility of discipleship, and friendship. As always, what they're cooking. Leave your comments for the 200th episode at 917-524-7483 (call or text) by July 1, 2022.

Steve and Christian are joined by Gregg Webb to discuss the new Netflix documentary, "Pray Away." Spoilers ahead! They explore struggle, identity, and pastoral care. Leave your comments for the 200th episode at 917-524-7483 (call or text) by July 1, 2022.

Steve Christoforou and Christian Gonzalez discuss the new Disney+ series "Obi-Wan Kenobi." They explore the self, sacrifice, and the allure of the Dark Side.

It's been a wild ride, and now, after seven years, Christina, Steve, Emma, and Christian gather for the final episode Pop Culture Coffee Hour. They discuss the high points of the last 200 episodes, play some games, and have a whole lot of laughs. Listener voicemails and blooper reels abound in this series finale. Join the Wonder Twins and Headscarf Mafia as they lovingly say goodbye to the podcast and the faithful thirteen. All this and the introduction of a brand new, canine-based childhood curriculum. Agni Parthene (Dance & Do Not Sin Remix) was written and produced by Jim John Marks of Generative Sounds; this song and his other works can be found at generativesoundsjjm.bandcamp.com.

Contrary to many contemporary Christians, Jesus and the Apostles did not seek a happy or successful life.

Jesus called the Apostles to leave everything to follow Him and become fishers of men. And He calls all of us to take up our cross and follow Him right in the midst of our daily lives, making those places of weakness and failure become occasions of beauty and blessing.

We are called to become living epiphanies of God's salvation by offering every dimension of our lives to Christ.

Fr. Philip LeMasters reminds us that the saints are living reminders that there is hope for healing for each one of us in Christ.

Fr. Philip LeMasters preaches on the coming of the Holy Spirit at Pentecost.

At Theophany, we celebrate that no dimension of our life or world is intrinsically profane or cut off from sharing in the holiness of God. All things, physical and spiritual, visible and invisible, are called to participate in the divine glory that our Lord has brought to the world, to become even now signs of the coming fullness of God’s Kingdom.

At Pentecost, we celebrate the coming of the Holy Spirit as a sign of the restoration of human persons, both individually and collectively, in the divine image and likeness.

We must never think that the vocation to holiness is reserved exclusively for some people, perhaps the clergy, the monastics, or only the great saints.

It is easy to assume that we have strong faith when it seems like everything is going our way. All too often, that means that we have come to trust in ourselves for following a religion that we imagine will give us what we want. When difficult struggles come, however, the truth about our weak souls is revealed. Then we come to see that real faith in God is not about serving or congratulating ourselves, but something entirely different.

Let us live as those who have tasted the living water of the Holy Spirit and know that nothing can truly satisfy us—in this life or in that which is to come—other than uniting ourselves to Christ in holiness.

The coming Lenten season calls us all to come to ourselves as we gain a clearer recognition of the ways in which we have refused to live as the beloved sons and daughters of our Father. By humbly reorienting our lives toward Him and away from slavery to our passions, we will find restoration, blessing, and joy. Now is the time to leave behind the filth and misery of the pig pen and to enter by grace into the joy of a heavenly banquet that none of us deserves.

Today we celebrate the restoration of our true unity in God through the unifying power of the Holy Spirit, the Comforter sent by the risen and ascended Savior Who is seated at the right hand of the Father in heavenly glory.

Today is the Sunday before the Feast of Theophany (or Epiphany), when we celebrate Christ’s baptism in the river Jordan and the revelation that He is truly the Son of God. His divinity is made manifest and openly displayed at His baptism when the voice of the Father declares, “You are my beloved Son” and the Holy Spirit descends upon Him in the form of a dove. Theophany shows us that Jesus Christ, who was born in the flesh for our salvation at Christmas, is not merely a great religious teacher or moral example. He is truly God—a member of the Holy Trinity– and His salvation permeates His entire creation, including the water of the river Jordan. Through Christ’s and our baptism, we become participants in the holy mystery of our salvation, for He restores to us the robe of light which our first parents lost when they chose pride and self-centeredness over obedience and communion. He enters the Jordan to restore Adam and Eve, and all their children, to the dignity of those who bear the image and likeness of God.

As we continue to celebrate our Lord’s glorious resurrection on the third day and victory over Hades and the tomb, we have to admit that all too often we live as though death still reigned. We do so especially when we obsess about how weak, broken, and vulnerable we are, especially in light of the grave.

Fr. John explores what could be called the catacomb culture of the Church in relation to the Roman Empire.

Fr. John fills in the picture of the Church's early subculture.

Fr. John addresses the uncertainty in Byzantium following the death of Constantine and then the consolidation of Christianity shortly after that.

Fr. John discusses the case of Caesaropapism and the symphony when it was actually achieved.

Fr. John discusses the design, history, and importance of the Church of the Holy Sepulchre.

Fr. John explores what exactly monasticim was in the days of St. Macarius.

Fr. John explores marriage within the life of early Christendom.

In this episode Father John discusses a few tendencies in Calvinism that would serve to undermine the place of paradise in Reformation Christendom, especially the doctrine of "total depravity" and the spiritual anxiety that accompanied it.

Fr. John discusses the spiritual transformation of time by Christianity.

Fr. John discusses the ways in which the Church tries to create a sanctified topography in Christendom.

In the nineteenth century, some Christians in America developed radically new visions of God's relationship to man and the cosmos. This "utopian Christianity" produced Unitarianism, Mormonism, and a string of millenarian sects. Father John Strickland concludes the episode with one of the most daring and disturbing examples of American utopianism, the community of Oneida in upstate New York.

What was the genius of classical music during its nineteenth-century golden age? According to Fr. John Strickland, it was an effort to rescue Christendom's transformational imperative in an age when secularization threatened to sever earth from heaven. No longer influenced by traditional Christianity, great composers like Beethoven exaggerated earthly passions (especially sexual love) to communicate the West's primordial desire for transcendence. But the emotionalism that resulted threatened to take the floor out from underneath them. This episode concludes by analyzing famous works by Schubert and Berlioz which show how transcendence gave way to descent, and how utopian hopes plunged into irreversible spiritual agony.

Fr. John Strickland announces the release of the third volume of his book series. The Age of Utopia: Christendom from the Renaissance to the Russian Revolution (store.ancientfaith.com/the-age-of-utopia) is a companion to the podcast, but, as he notes, contains quite a bit of material that is unique. Here he summarizes some of its content.

In this final episode of part three of the podcast, Fr. John Strickland traces the outcome of secular humanism in the case of the Russian Revolution. Though numerous Orthodox Christians warned of the impending disaster facing a post-Christian Christendom, Vladimir Lenin and his Bolsheviks took advantage of discontent caused by the First World War to plunge violently into a project of counterfeit transcendence they called "building socialism."

Returning to a literary career after a decade of exile, Fyodor Dostoevsky confronted one of the great delusions of secular humanism: that man is ultimately a rational being whose happiness depends on the exercise of self-interest. Characters in his novels The Idiot and Demons were designed to demonstrate that nihilistic self-destruction is the only outcome of such convictions. Father John concludes the episode by showing how nihilism played itself out in the fictional moral collapse of Dostoevsky's protagonist Raskolnikov and the real-life moral collapse of Friedrich Nietzsche.

Fr John reflects on Dr. Peter Bouteneff’s podcast concerning “Post-Episcopalian Stress Disorder,” and suggests a course-correction.

Fr. John Parker recently traveled to Kodiak, Alaska, and Spruce Island, Alaska, for the Feast of St. Herman of Alaska. While there, he had the chance to speak with all sorts of Orthodox Christians who minister in this beautiful, holy land of America. Today he introduces this series and then we will post updates every couple of days.

Fr. John Parker interviews Archimandrite David Mahaffey, Chancellor and Administrator of the Diocese of Alaska of the Orthodox Church in America.

Fr. John interviews Fr. John Dunlop, Dean of St. Herman’s Seminary, Kodiak, Alaska, about the seminary, the incredible Archives (which include the handwritten documents of St. Innocent as well as the journals of St. Iakov Netsvyetov), and his own missionary work in the villages.

This week’s readings for divine liturgy correct any notion we might have that the physical, material world does not matter. While the physical is ordered under the spiritual realm by God, it is also meant to be taken up into it, transformed. We see this careful balance and valuing of the spiritual and material worlds in the lives of the Theotokos and St. Edith of Wilton, as well as in the Old Testament narratives of the “fiery serpent” and the promised “new heavens and new earth.”

When Thou O Lord was baptized in the Jordan, the worship of the Trinity was made manifest. Dr. Humphrey explores the significance of Theophany on this first day of the New Year.

We read the well-known story of Matthew 8:28-9:1, appointed for this week’s Divine Liturgy, with special attention to the phenomenon of demon possession. Though the Old Testament has little to say about demons, it prepares us for the great miracle of the Incarnation, in which God visits us intimately, making us his own. Possession may be seen as the pale imitation of this mighty visitation, in which Satan and his emissaries try to draw near to us in destruction—but are vanquished by the Author of all goodness.

This week we consider the reading from Acts 16 for the sixth Sunday of Easter, reading it in the light of Psalm 1. These readings discloses different mindsets, some to caution us, some to be our models, as we follow Christ on the Way.

We read 1 Cor. 8:8-9:2 in the context of St. Paul’s larger discussion of our One LORD God, while looking back to Deuteronomy 6:4, the food regulations of Leviticus, and the words of Amos and Isaiah on formalism and idolatry. We also consider how this passage prepares us for a Holy Lent.

This week we consider the Paschal epistle reading, Acts 1:1-8, in the light of Genesis 1-2; Genesis 30-50, Romans 8:22-25. We see the importance of time to God, as well as the fruitfulness of waiting, even in unpleasant or difficult circumstances.

This week we consider Jesus’ strengthening words to Philadelphia in Rev 3:7-13, seeking to understand the meaning of the crown, the pillars, and the name of New Jerusalem by reference to various passages in the New Testament and the fathers, and by looking back to Ex 19:6, 1 Kings 7:21, Zec 4, Hos. 2:24 and Is 44:5.

The song of Jonah (Jonah 2:2-9), Old Testament Canticle 6, is notable for its poignancy and substance. We read it with reference to Jesus’ words in Matthew12:39-41 and with help from these Old Testament passages: Job 41, Psalm 104/LXX 103:26, Psalm 139/LXX 138: 8-12, and Psalm 148:7.

This week we consider Canticle 7 (Dan 3:25-56), which details Azariah’s confession, and the beginning of his song with the three friends. Here we see the themes of human praises based on understanding, the importance of God’s glory, and God’s merciful justice as he keeps covenant with us, looking also to 2 King 19:15-20:6 and Genesis 22:15-18.

Sober joy is the atmosphere of the second group of ascent songs, based on Psalms LXX 122-124 (MT 123-125). While aware of human need, we also meditate upon the security found among the people of God, and the presence of the Holy Spirit to sanctify us and the whole world, helped in our thinking by Ephesians 6:10-17, 2 Peter 3:9 and Romans 8:26-27.

St. Moses the Ethiopian, part one, written and illustrated by Fr. Jerome Sanderson (Christ the Saviour Brotherhood Publishing, 2002).