Fr. John tells the story of when St. Macarius journeyed from the desert to the city to meet two laywomen who were superior to him in their spirituality.

Having related the fall of Byzantium to the Turks, Fr. John now begins a reflection on the only remaining Orthodox state in eastern Christendom, Muscovite Russia. In this introductory anecdote he tells of an event in the history of this "Third Rome" that signaled the coming decline of ecclesio-political symphony, and with it the experience of paradise.

In the first episode of part two of his four-part podcast "Paradise and Utopia," Fr. John Strickland, a professor of history at Saint Katherine Orthodox College, describes how Pope Nicholas I paved the way for the rapid development of the papal theory of empire.

In this special video episode (the first of two parts), Father John discusses the background to the revolution in art during the Italian Renaissance. Though it produced some of the most stunning and innovative works ever, secular humanism represented a radical departure from the heavenly orientation of traditional Christian art.

This is part 2 to last week's special video episode, on the revolution of art during the Italian Renaissance.

In this anecdotal introduction to Reflection 21, Father John relates a remarkable but short-lived revolution in fourteenth-century Rome that served as a sign of what the age of utopia would bring. Listeners who enjoy the music of Richard Wagner will recognize the ill-fated revolutionary's name and understand why the turbulent nineteenth-century composer was attracted to him! And speaking of music, if you are wondering about the new closing sequence, it is a chorus from Mozart's utopian opera The Magic Flute and consists of the following (in translation): "When virtue and justice strew with fame the path of the great, then earth is a realm of heaven, and mortals are like the gods."

In this episode the "father of humanism," Francesco Petrarch, broods over his sense of guilt and despair, seeking a new path for Western Christendom known as the saeculum, or "secular."

Modern historians often bring attention to the effects of secularization on the West. Once traditional Christianity ceased to influence Western culture, the experience of the kingdom of heaven naturally diminished, something the famous German sociologist Max Weber called the "disenchantment of the world." In this episode, Fr. John describes how the concept of the saeculum, a kind of neutral cultural space cut off from the life of the Church, first appeared, and how, with Petrarch, it became a haven for humanists fleeing the pessimism of the fourteenth century.

In this episode, Father John relates a case in which the early humanist Petrarch confronted one of the new Christendom's chief architects, Pope Innocent III. Applying his newly developed secular thinking, he rejected the pope's notorious treatise entitled On the Misery of the Human Condition.

In this episode, Fr. John Strickland recounts the efforts of three Italian humanists of the quattrocento ("fourteen hundreds") to rescue the dignity of man from the pessimism of Western culture. Departing from traditional Christianity's dignification of man through communion with God, they looked instead to Neoplatonism and there found a model of the fully autonomous human being, Prometheus.

Most Americans know Tchaikovsky as the composer of the delightful dances contained within the Nutcracker Ballet. As Fr. John Strickland shows, however, there is much more to be heard in their melodies, and little that was delightful about the emotionally agonized life behind them. Using selections from a variety of works, he explores how the romantic agony came for Tchaikovsky in his boyhood and thereafter never departed. Special attention is given to an analysis of the famous Sixth Symphony, nicknamed Pathetique. First performed just days before the composer's abrupt death, the work brings the generation of the romantics to a heart-rending and emblematic conclusion.

Fr. John shares about the Sunday of All Saints and gives a challenge for us to follow the examples of the missionary saints.

Dr. Humphrey explores the meaning of “Memory eternal”, beginning with the idea of God remembering, and then going on to discuss what it means to remember “the least” who will be first—those whose names we may not know, but who have turned in costly faith towards the Lord.

Our readings for this Sunday, 1 Cor. 4:9-16; Matthew 17:14-23 are clarified in the Old Testament, in 1 Samuel (1 Kingdoms)16:1-13; Micah 5:2-4. Here we see the great paradox of humility that shows forth greatness: we become, as G. K. Chesterton put it. “Straighter when we bend and taller when we bow.” Authentic reliance upon God is born of such humility, and so is authentic love for others. We see the examples in the cross-bearing Jesus, and in the apostle Paul, ‘father’ to the Corinthians.

Today, on what has unfortunately become a merely “secular” festival, we recover a deeper Valentine’s message by considering what our faith has to say about romance and true love. We look at the life of the third century St. Valentine, and consider Hebrews 13:4, Genesis 1 and 2, Ephesians 5; and the book of Tobit (especially 8:4-8).

On this first Sunday after Pentecost, we clarify and amplify the readings from Matthew and Hebrews by looking to the story of Solomonia and her seven brave sons (2 Maccabees 7). This woman, known in the early Church as a prophetess, spoke clearly of God’s creating and resurrecting power, and so inspires us, in our challenges today, to follow Christ to glory.

This third week of Pentecost we consider the language of “Father” and “Son” in our gospel and epistle readings, and reflect upon certain trends in Protestant groups to supplant, supplement, or obscure the Trinitarian Name. We look to the Scriptures and the Fathers to explain why our Christian language for God is essential, and not merely “window dressing.”

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.

Hebrews 11:33-12:2 presents us both with heroes who “succeeded” by outward appearances, and those who met affliction. We look to Exodus, Deuteronomy, Psalm 119, and especially Job to help us see how God makes many promises to His people, but crowns these with the gift of Himself, both in Jesus Christ, and in the promised Holy Spirit. It is this great gift that the ancient righteous anticipated, and that we have joyfully celebrated with them this week.

Awaiting His Advent Actively, Colossians 3:1-11, when read alongside the invitation and warning of Psalm 94/5, speaks of our hope, our mandate, our warning, our exchange, and our identity. These themes show us how us to engage in active waiting for Christ during this time of Advent/the Nativity Fast.

We hear Jesus’ words to Sardis (Rev. 3:1-6) in the light of the prophets Amos (2:4-12, 5:16-20, 6:1) and Isaiah (42:3), considering that divine warnings are meant to lead to repentance, and that we are invited to participate in the strengthening help that Christ gives His Church.

This week we consider Revelation 13:1-10 in the light of Dan 7:1-8, 11-12, 1 Peter 1:18-20, and Isaiah 14:4-15, soberly observing the vast impact of the Evil One and his human deputies, but also recalling the eternal power of the Lamb who was slain, and the given assurances everywhere that there is no God as great as our God, who does wonders.

We read Hannah’s sober and joyful canticle (canticle 3), taken from 1 Samuel/1 Kingdoms 2:1–10, and consider what it means for God to “bring low” and to “exalt” us. In this we are helped by St. John Chrysostom, St. Basil and Great, and other sections of the Old Testament.

This week we consider the deep canticle of the Prophet Isaiah (Isaiah 26:9-20), interpreting its more difficult phrases in the light of some of the Church fathers, and with reference to the story of the flood in Genesis 6-9, Psalm 119, Romans 8:22-39, and 2 Peter 1:19.

76. Book 1: "The Birth of John" from The Bible for Young People by Zoe Kanavas (Narthex Press, 2005) (5.28 mins) Book 2: The Life of Saint Constantine and his Mother, Saint Helena by Euphemia Briere part two and conclusion (St. Nectarios Press, 2003) (17.06 mins)

Bearing the Saint, Chapter four, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter five, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter six, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter seven, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter eight, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter nine, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter ten, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter eleven, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter twelve, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter thirteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter fourteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter fifteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter sixteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter seventeen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter eighteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter nineteen, by Donna Farley (Conciliar Press, 2010).

Bearing the Saint, Chapter twenty, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-one, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-two ,by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-three, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-four, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Chapter twenty-five, by Donna Farley (Conciliar Press, 2010)

Bearing the Saint, Conclusion, by Donna Farley (Conciliar Press, 2010)

Saint George and the Dragon by Jim Forest, illustrated by Vladislav Andrejev (St Vladimir’s Seminary Press, 2011).

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