"The Holy Martyrs of China were native Chinese Orthodox Christians brought up in piety at the Russian Orthodox Mission in Peking, which had been founded in 1685. During the Boxer Rebellion of 1900 against the foreign powers occupying China, native Chinese Christians were commanded by the Boxers to renounce Christianity or be tortured to death. Two hundred and twenty-two members of the Peking Mission, led by their priest Metrophanes Tsi-Chung and his family, refused to deny Christ, and were deemed worthy of a martyric death." ( Great Horologion)

Though each of the Twelve Apostles has his own Feast day, on this day they are commemorated together. Of the Twelve, only St John the Theologian died in peace; the rest met a martyr's end. Following are their individual feast days and the manner of their end. Roman citizens could not be crucified: crucifixion was considered a shameful death unworthy of a citizen. For this reason the Apostle Paul was 'privileged' to be beheaded.  Peter: June 29, January 16. Crucified upside down.  Andrew: November 30. Crucified.  James the Son of Zebedee: April 30. Beheaded.  John the Theologian: September 26, May 8. Died in peace in a wondrous way.  Philip: November 14. Crucified.  Bartholomew: June 11, August 25. Crucified, then flayed and beheaded.  Thomas: October 6. Pierced with five spears.  Matthew the Evangelist: November 16. Burned to death.  James the Son of Aphaeos: October 9. Crucified.  Thaddeus (or Jude the brother of James): June 19. Crucified.  Simon the Zealot: May 10. Crucified.  Matthias: August 9. Stoned, then beheaded with an axe when dead.  Paul: June 29. Beheaded.

"Born in Asia and educated in Constantinople, he went into the army after completing his studies and became an officer. Reading the Holy Scriptures, he came upon the Saviour's words: 'If thou wilt be perfect, go and sell all thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow Me' (Matt. 19:21). These words made such an impression on him that he sold and gave away all that he had, and went off to the desert. After long asceticism and striving for purification, he founded the community of the 'Wakeful Ones' (Acoemetae) with a special rule. According to this rule, the services in the church continued day and night in unbroken sequence. The brethren were divided into six groups, each having its appointed hours of day or night to go to church and take over the reading and singing from the previous group. He travelled a great deal over the East, bringing people to faith in Christ, disputing with heretics, working miracles by God's grace and growing old in the service of the Lord Jesus. He finished his earthly course in Constantinople in the year 430, where his relics revealed the miraculous power and glory with which God had glorified His holy servant." (Prologue)

Born in Trebizond, he was educated in Constantinople, then entered into ascetic life. Seeking greater reclusion, he went to the Holy Mountain to live in silence. But many others gathered around him, and in time he was forced to build the monastery known as the Great Lavra. As construction was being planned, he beheld the Mother of God, who miraculously brought forth water from a rock near the site, and promised him that she would be the abbess of his monastery. He died when the newly-constructed dome of the monastery collapsed while he and six of his brethren were working on it.

"This Saint, who was born in Spain, was the Archdeacon of the Church of Rome, caring for the sacred vessels of the Church and distributing money to the needy. About the year 257, a harsh persecution was raised up against the Christians by Valerian. Pope Sixtus, who was from Athens, was commanded to worship the idols, and refused; before his martyrdom by beheading, he committed to Laurence all the sacred vessels of the Church. When Laurence was arrested and brought before the Prefect, he was questioned concerning the treasures of the Church; he asked for three days' time to prepare them. He then proceeded to gather all the poor and needy, and presented them to the Prefect and said, "Behold the treasures of the Church." The Prefect became enraged at this and gave command that Laurence be racked, then scourged with scorpions (a whip furnished with sharp iron points — compare II Chron. 10:11), then stretched out on a red-hot iron grill. But the courageous athlete of Christ endured without groaning. After he had been burned on one side, he said, "My body is done on one side; turn me over on the other." And when this had taken place, the Martyr said to the tyrants, "My flesh is now well done, you may taste of it." And when he had said this, and had prayed for his slayers in imitation of Christ, he gave up his spirit on August 10, 258." (Great Horologion). His icon shows him stretched on the grill.

St Alexander took part in the First Ecumenical Council as delegate of Patriarch Metrophanes, who was too frail to attend; and succeeded Metrophanes on the Patriarchal throne. By his prayer to God that the Church might be spared the schemings of Arius, Arius was struck dead.   St John is, by one account, St John the Faster (Sept. 2), who reposed in 595; by another, St John Scholasticus (Feb. 21), who reposed in 577.   St Paul was Patriarch for five years, then renounced the Patriarchal throne to take the Great Schema.

St Maxim was born in the Austro-Hungarian Empire in 1888. At this time all Orthodox Churches had been captured and subjected to the "Unia," by which, though keeping the Orthodox liturgical rites, they were united to the Roman Catholic Church. Many of the Carpatho-Russian people were ignorant of the change and what it meant; others were unhappy with it but, in their subject condition, saw no alternative. Maxim's farmer parents, at great personal sacrifice, obtained an education for him that enabled him to study for the priesthood at the Basilian seminary in Krakow. Here he discerned the un-Orthodox nature of the "Greek Catholic" training there and traveled to Russia, where he became a novice at the Great Lavra of Pochaev and met Archbishop Anthony (Khrapovitsky), who encouraged him in his quest for Orthodoxy. (Archbishop Anthony, after the Russian Revolution, became the first Metropolitan of the Russian Orthodox Church Abroad). He entered seminary in Russia in 1905 and was ordained to the Priesthood in 1911.Metropolitan Anthony, knowing the hardships and persecutions that awaited any Orthodox priest in Austro-Hungary, offered to find Maxim a parish in Russia. But Maxim was already aware of the hunger for Orthodoxy among many of the Carpatho-Russian people; several people from his village had travelled to America and while there had attended Orthodox Churches and confessed to Orthodox priests. They begged him to return to his country and establish an Orthodox parish there.   When he returned to his native village of Zhdynia, the polish authorities, seeing him in the riassa, beard and uncut hair of an Orthodox priest, mocked him, saying "Look, Saint Nicholas has come to the Carpathians!" But the people of nearby Hrab sent a delegation asking him to set up an Orthodox parish in their village. This he did, setting up a house-church in the residence that the people gave him. Almost immediately, he and his people began to be harassed and persecuted, first at the instigation of "Greek Catholic" priests, then of the government. His rectory/church was closed, and he and several of his parishioners were repeatedly jailed, sometimes on trumped-up charges of sedition. (The Carpatho-Russian people were always suspected of pro-Russian political sympathies by the Austrian and Polish authorities).   Despite these persecutions, through Fr Maxim's labors a wave of desire for Orthodoxy spread through the region, with many Carpatho-Russians openly identifying themselves as Orthodox. The government issued orders to regional mayors to forbid those who had identified themselves as Orthodox to gather and, in 1913, appointed a special commissioner whose task was to force the people to return to Catholicism.   In 1914, war broke out between Russia and Austro-Hungary. Despite lack of any evidence that Fr Maxim had engaged in pro-Russian political activity — he once said "My only politics is the Gospel" — he was arrested and executed on September 6 by the Papal calendar, August 24 by the Church Calendar. He was denied any form of Church burial, and his father buried him with his own hands.   Following the First World War, Orthodoxy became legal in the new Polish Republic, and a monument was placed over Fr Maxim's grave in his home town of Zhdynia. In 1994, the Orthodox Church of Poland officially glorified St Maxim.

His icon is found in countless Orthodox kitchens. A simple and holy man, when he entered monastic life in Alexandria he was judged unfit for any service more demanding than kitchen work. There he labored without complaint, looked down upon by most of the other monks. One night the abbot dreamed that he was in Paradise, and there met Euphrosynos, who gave him a branch that bore three fragrant apples. Awakening, the abbot found the same apples on his pillow. He hurried to find Euphrosynos and asked him, `Where were you last night, brother?' Euphrosynos only replied, `Where were you, Father?' The abbot gathered the monks and told them the wonderful story, by which they all realized the cook's holiness. But Euphrosynos, unwilling to endure the praise of men, fled the monastery for the desert.

"Saint Helen, the mother of Saint Constantine the Great, when she was already advanced in years, undertook, in her great piety, the hardships of a journey to Jerusalem in search of the Cross, about the year 325. A temple to Aphrodite had been raised up by the Emperor Hadrian upon Golgotha, to defile and cover with oblivion the place where the saving Passion had been suffered. The venerable Helen had the statue of Aphrodite destroyed, and the earth removed, revealing the Tomb of our Lord, and three crosses. Of these, it was believed that one must be that of our Lord, the other two of the thieves crucified with Him; but Saint Helen was at a loss which one might be the Wood of our salvation. At the inspiration of Saint Macarius, Archbishop of Jerusalem, a lady of Jerusalem, who was already at the point of death from a certain disease, was brought to touch the crosses, and as soon as she came near to the Cross of our Lord, she was made perfectly whole. Consequently, the precious Cross was lifed on high by Archbishop Macarius of Jerusalem; as he stood on the ambo, and when the people beheld it, they cried out, "Lord, have mercy." It should be noted that after its discovery, a portion of the venerable Cross was taken to Constantinople as a blessing. The rest was left in Jerusalem in the magnificent church built by Saint Helen, until the year 614. At that time, the Persians plundered Palestine and took the Cross to their own country (See Jan. 22, Saint Anastasius the Persian). Later, in the year 628, Emperor Heraclius set out on a military campaign, retrieved the Cross, and after bringing it to Constantinople, himself escorted it back to Jerusalem, where he restored it to its place." (Great Horologion) A fast is kept today, whatever the day of the week.

The holy Scriptures, from beginning to end, are filled with mentions and descriptions of the Heavenly Host: not to believe in angels is not to believe in the Bible. In the heavens they behold the face of God, eternally hymning His glory. They are intimately involved with mankind as well: an angel is appointed guardian over every nation, and over every individual Christian. The Archangels Michael and Gabriel, whom we especially commemorate today along with all the other bodiless powers, have served as messengers to man. "Michael" means "Who is like God?";"Gabriel" means "God is mighty." Gabriel especially was appointed to announce the coming of Christ in the flesh.   There is no reckoning the number of the Heavenly Host, though we know that they are a great multitude. They are ranked in nine orders, called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels and Angels. "Angel" means "herald" or "messenger" and is properly applied only to those who serve as messengers from God to man; but the name is often applied to the entire host of bodiless powers.   Though bodiless, the angels are finite in knowledge, extension and power. The angel Lucifer, once the highest of them all, desired to be like God Himself, and was cast forever from the presence of God, along with countless others who followed him. These we now know as Satan and the demons. (Needless to say, they are not commemorated today).

In part two of his introduction to the new series, Fr. Andrew goes into the history of the Church and the various heresies it condemned.

Exercise does not have to be a laborious and taxing process. And you don’t have to run marathons to attain its benefits. Writings from the second century by Clement of Alexandria explain that when it comes to physical activity we must keep a balance—neither doing nothing nor killing ourselves with exhaustion. In this podcast, listeners will attain practical ways to make exercise a practical and lasting part of their lives.

In this episode, listeners will continue to learn ways to make exercise a regular part of their everyday routines.

This will be the last podcast for quite some time as Rita takes a break to focus on conducting food and faith workshops. Here she reminds us of the importance of allowing the traditions of our church to be the basis for our health management.

Rita discusses the sixth and final chapter of her new book, which focuses on stress management.

Following the feasts and fasts of the Church cannot only help us care for our own health, but it can also benefit the environment and God's creation.

The late Father Thomas Hopko outlines 55 Maxims that provide guidance to aid us in the New Years Resolution of putting Christ first—and as we all well know, this is the most important resolution of all!

Introducción a la Iglesia Ortodoxa es un resumen de la iglesia ortodoxa presentada en Miami, Florida para responder a todas las inquietudes en las vísperas de su recepción en la iglesia ortodoxa. "Introduction to the Orthodox Church" is an overview of the Orthodox Church given at Holy Apostles in Miami, Florida, to respond to parishioners' questions on the eve of their reception into the Orthodox Church.

Introducción a la Iglesia Ortodoxa y los Siete Concilios Ecuménicos es una introducción histórica de la iglesia ortodoxa con resumen de los siete concilios ecuménicos presentada en un curso de historia de la Iglesia en el Instituto Bíblico del Valle de Rio Grande en Edinburgo, Texas donde la mayoría de los estudiantes son pastores de América Latina. Introduction to the Orthodox Church and the Seven Ecumenical Councils is a historical introduction to the Orthodox Church with an overview of the Seven Ecumenical Councils given at a Church History class at the Rio Grande Bible Institute in Edinburg, Texas, where the majority of the students were pastors from Latin America.

For the non-Orthodox person or one just learning about the church, especially in non-Orthodox nations or cultures as in the Americas, it can be difficult to know if one is really visiting a canonical Orthodox Church. How do we recognize that we are in an Orthodox Church? Let us listen and learn. Para la persona que no es ortodoxo o está aprendiendo sobre la iglesia, especialmente en naciones o culturas que no son ortodoxas como en las Américas, puede que sea un poco difícil saber si uno está visitando a una iglesia ortodoxa canoníca. ¿Como entonces podemos reconocer que estamos en una iglesia ortodoxa? Escuchemos y aprendamos.

¿Es la iglesia ortodoxa Católica? También en estos días otra duda que surge sobre la iglesia ortodoxa es si es cristiana. Conocemos que en estos días tenemos cerca de 3,000 organizaciones que se consideran como cristianos. Vamos a considerar un momento lo que nos enseña la historia y como entendemos nuestra parte. Is the Orthodox Church Catholic? Also, these days another doubt arises about whether the Orthodox Church is even Christian. We are aware that in these days there exist approximately 3,000 organizations that consider themselves Christians. Let us consider for a moment what history teaches us and how we understand our place.

La siguiente entrevista nos ofrece algo más sobre la iglesia Ortodoxa en América Latina con Serafina Karbo quien está cumpliendo su llamada al Señor como trabajadora en Proyecto México en Tijuana, México. Ella comparte con nosotros sobre su vida como una Cristiana Ortodoxa, su trabajo en Proyecto México, sobre su visión de cómo colaborar con la iglesia en México y América Latina. Ella se ha dedicado al labor en América Latina y la apreciamos por compartir con nosotros su fe y trabajo en el que ella colabora, el desarrollo y visión futura para trabajar en América Latina. The following interview offers us something more about the Orthodox Church in Latin America with Serafina Karbo who is fulfilling her call to the Lord as a worker in Mexico at Project Mexico in Tijuana, Mexico. She shares with us about her life as an Orthodox Christian, her work at Project Mexico and her vision for how to be more involved with the Church in Mexico and Latin America. She is dedicated to working in Latin America and we are grateful for her sharing of the faith and work that she is involved, her future plans and vision for working in Latin America.

Fr. Antonio interviews an ex Evangelical Pastor about his concerns in the spiritual life. At some point in his life he yearned to come to a deeper understanding about God and his Church. This search led him to the Orthodox Church. Listen to this very interesting interview about his journey to Holy Orthodoxy. Padre Antonio entrevista un ex pastor Evangélico sobre su inquietudes en la vida espiritual. En algún punto de su vida comenzó ansiar por un entendimiento más profundo sobre Dios y su iglesia. Esta búsqueda lo llevo a la iglesia ortodoxa. Escuchen está muy interesante entrevista sobre su camino hacia la Santa Ortodoxia.

Una entrevista inspiradora con el Padre Jesús Ruiz Munilla, un sacerdote con la Iglesia Ortodoxa de Antioquia en México. Padre Jesús también comparte con nosotros algo de la historia y el trabajo de la Iglesia Ortodoxa en México y América Latina. An inspirational interview with Fr. Jesús Ruiz Munilla, a Priest with the Antiochian Orthodox Church in Mexico. Fr. Jesús also shares with us about the history and work of the Orthodox Church in Mexico and Latin America.

In the Orthodox Church we have two fountains from which we receive our teachings and understanding of what we believe in the Church. For clarity’s sake the two founts will be extended to four. En la iglesia ortodoxa tenemos dos fuentes de la que recibimos nuestras enseñanzas y nuestro entendimiento de lo que creemos en la iglesia. Para aclarar ciertos puntos hoy voy a compartir estas dos fuentes, pero las voy a extender de dos a cuatro.

Part 1 of a lecture on evangelism given on March 7, 2010, at St. Nicholas Greek Orthodox Cathedral in Bethlehem, PA, at a gathering of the Fellowship of Orthodox Christians of the Lehigh Valley. Fr. Andrew references a Gospel tract which can be downloaded by clicking here.

Here is part 2 of Fr. Andrew's lecture. Be sure to download the pdf file that accompanies part 1.

Today Fr. Andrew begins a series on the Foundations of the Orthodox Faith. It is a four-part series but we will divide into smaller pieces for the podcast. So here is part 1 in the series with Fr. Andrew beginning his talk on the Mystery of Christ.

Fr. Andrew continues part 1 in a series on the Foundations of the Orthodox Faith. It is a four-part series but we will divide into smaller pieces for the podcast. So here is Fr. Andrew concluding his first talk on the Mystery of Christ.

Today Fr. Andrew begins part two of his Foundations series with a talk on Scripture and Tradition. This is part one of that talk.

In his continuing series on the Foundations of the Orthodox Faith, Fr. Andrew presents the second half of his second talk regarding Scripture and Tradition.

In his continuing series on the Foundations of the Orthodox Faith, Fr. Andrew talks about the Worship of God. We've divided part one of this talk into two halves.

Today we present the second half of Fr. Andrew's lecture on the Worship of God.

Today Fr. Andrew begins part four of his four-part talk on the Foundations of the Orthodox Faith. We bring you the first half of that talk in this episode.

This is the conclusion of Fr. Andrew's last talk in the four-part series - Foundations of the Orthodox Faith.

How should our lives differ from the world as Orthodox Christians? Fr. Andrew challenges us to embrace our faith amidst a growingly hostile environment.

In part 2, Fr. Andrew focuses on the importance of worship as Christians.

Fr. Andrew says we have become a global society of consumers at the expense of localism which has real implications for our Christian faith.

Fr. Andrew uses the term "Thinness of Place" to further explore the importance of localism and gives us 17 practical suggestions for moving closer to that ideal.

Fr. Andrew gave this talk at Cornell University on February 14, 2012.

Just the word environmentalism tends to put people in a fighting mood. Fr. Andrew helps us sort through the issues of ecology from an Orthodox perspective. This is part 1 of a two-part talk.

In part 2, Fr. Andrew talks about the spiritual answer to both the environment and the economy.

How can we know God? A question that has been pondered through the centuries. In this special episode, Fr. Andrew delivers a talk at Christ the Saviour Orthodox Church in Harrisburg, PA.

On this feast day of St. Catherine of Alexandria, Fr. Andrew tells the true story of a love that is beyond our imagination.

On this Sunday, Fr. Andrew speaks about Expectation, Action, and Fulfillment, which lead to Salvation.

On this Sunday of Orthodoxy, Fr. Andrew asks if we want to reconnect with God, do we want to see God.

On this Sunday, Fr. Andrew reminds us that in Orthodoxy there is a purpose for history, and with this New Year in the Orthodox Church, we can participate in the Acceptable Year of the Lord.

In this presentation, Fr. Andrew compares the data-centered efforts of Evangelical Protestant Evangelism, with the church-centered efforts of Orthodox Evangelism.

On this Sunday, Fr. Andrew tells us how God presents us with a series of contradictions that ultimately lead us to Christ.

On this Sunday, Fr. Andrew asks, what is the place of the rules and regulations of the Orthodox Church in the spiritual life?