The man in our gospel reading whose sight the Lord restored had been blind from birth, having known only darkness throughout his life. He symbolizes us all, for until the light of the Savior’s resurrection, humanity had wandered in spiritual blindness and captivity.

As we celebrate the Exaltation of the Cross, let us examine ourselves to see if our lives appear foolish and scandalous by the standards of the world because of our faithfulness to Jesus Christ.

We are baptized into Christ’s death in order to rise up with Him into a life of holiness in which we regain the robe of light rejected by our first parents. In every aspect of our lives, we must become radiant with the divine glory shared with us by the New Adam.

In order to follow our Risen Lord into the joy of the resurrection, we must also open our deepest personal struggles and wounds to Him for healing. Our bodies are not evil, but we have all distorted our relationship to them. Instead of pursuing a disembodied spirituality that ignores how God creates and saves us as whole persons, we must embrace the joy of His victory over death by living as those who are in a “one flesh” communion with the Risen Lord in every dimension of our existence.

In light of what such atrocities reveal about the human condition, it is obviously not enough to affirm religious beliefs, to perform certain acts of outward piety, or merely to identify ourselves as Orthodox Christians. Indeed, it is entirely possible to do all those things while remaining blind, embracing the darkness, and becoming all too comfortable with the forces of death and destruction.

Though it was commonly overlooked at the time, God’s promises to Abraham were for the blessing of all the nations. They have been fulfilled in Jesus Christ such that all with faith in Him are now rightful heirs. (Gen. 22:18; Gal. 3:8-9)

Our Lord’s ministry violated many of the religious and cultural sensibilities of first-century Palestine in shocking ways. Contrary to all expectations for the Jewish Messiah, He asked for a drink of water from a Samaritan woman with a broken personal history, engaged in an extended spiritual conversation with her, and then spent two days in a Samaritan village. He invited Himself to the home of Zacchaeus, a corrupt tax-collector for the Roman army of occupation. And as we read today, He not only healed the servant of a Roman centurion, but said of this man, “Truly, I say to you, not even in Israel have I found such faith.” This encounter is truly astounding because the Jews expected a Messiah to defeat the Romans by military force, not to praise the faith of their officers.

It is easy to fall into despair before our own personal problems, the challenges faced by loved ones, and the brokenness of our society and world. It is tempting to refuse to accept that we remain responsible for offering ourselves to Christ as best we can for healing and transformation in holiness, regardless of what is going on in our lives, families, or world

Fr. John discusses eucharistic worship as an experience of paradise.

Fr. John looks at the development that took place within the Frankish lands themselves, especially those concerning the liturgy.

Fr. John examines the tendency toward eucharistic piety in Frankish Christendom.

After a transition to his new parish assignment, Father John returns to the podcast with a discussion of the atmosphere of catastrophe that hung over the old Christendom of the east as the Muslim Turks advanced on Byzantium, while a defender of traditional Christianity, Saint Mark of Ephesus, prepared to depart for the unionist Council of Florence in the west.

Fr. John draws attention to a feature of Byzantine statecraft in which the Emperor persecuted and manipulated the leadership of the Church.

Fr. John discusses the rise of the Franks in Western Christianity.

In this episode Fr. John discusses Reformed attitudes toward worship, and the ways in which western Christendom's liturgical and sacramental foundations were eroded when they were put into practice.

Fr. John concludes his account of the influence of the Franks by returning to the question of the filioque and how the papacy's resistance to its insertion in the Creed finally came to an end on the eve of the Great Schism.

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 Parker today reflects on what the ever-memorable Archbishop Dmitri taught him in the nine years during which Fr. John served His Eminence—lessons about love, economia, stewardship, and above all, Christ crucified and raised from the dead. His Eminence fell asleep in the Lord one year ago.

In today’s episode, Fr John Parker addresses “becoming fishers of men” using Mormon practice as a catalyst to missionary work.

In this episode, Fr John Parker discusses the difference between ‘worship evangelism’ and ‘worship as evangelism’, and encourages us to offer to God the most beautiful worship of which we are capable, and to ‘get out of the way’ for visitors—so that they can encounter God.

Fr. Chad Hatfield, Dean of St. Vladimir's Orthodox Seminary, gave a Lenten retreat at Fr. John Parker's Holy Ascension Orthodox Church. He spoke on Basic Christian Discipleship - Three Proven Methods for Holy Living. This is part 1.

Fr. Chad Hatfield, Dean of St. Vladimir's Orthodox Seminary, gave a Lenten retreat at Fr. John Parker's Holy Ascension Orthodox Church. He spoke on Basic Christian Discipleship - Three Proven Methods for Holy Living. This is part 2.

Fr. Chad Hatfield, Dean of St. Vladimir's Orthodox Seminary, gave a Lenten retreat at Fr. John Parker's Holy Ascension Orthodox Church. He spoke on Basic Christian Discipleship - Three Proven Methods for Holy Living. This is part 3.

Fr. John considers a recent Sunday Gospel text—fishers of men—and reminds us that driving a boat around hoping that fish will jump in is not sufficient for Christian evangelization.

Fr. John Parker reflects on his appearance on the new live call-in program entitled Faith Encouraged Live with Fr. Barnabas Powell. This is the first of two podcasts where he talks about effectively reaching out as a parish.

Fr. John speaks with Bishop Gregory, Primate of the American Carpatho-Russian Orthodox Diocese of the U.S.A. "Don't think about joining a mission team, just get on the mission team and go."

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

Fr. John reflects on Mark 4:35-41, the Gospel reading from the day after the beginning of the Church New Year.

Fr John Parker shares a Tribute to Archbishop Dmitri, Apostle to the South, founder of the Diocese of the South of the Orthodox Church in America. His Eminence reposed on August 28, 2010, at his Episcopal Residence in Dallas, Texas. This tribute is an edited version of Fr Peter Robichau's M.Div. Thesis, prepared for his graduation from St Vladimir's Theological Seminary. Fr Peter's Tribute is published in Alleluia!, an introductory journal of Orthodox Christianity, by Holy Ascension Orthodox Church in Mount Pleasant, SC. Thank you, Fr Peter! And may Archbishop Dmitri's memory be eternal!

What is sure and what is shallow? Our Great Vesper readings (Genesis 14:14-20, Deuteronomy 1:8-11, 15-17 and Deuteronomy 10:14-21) guide us in understanding what the fathers of the ecumenical councils have done, and in reading Titus 3:8-15 and Luke 8:5-15.

Let’s look to the deep words of God’s yearning found in the prophet Ezekiel in order to understand the compassion of the Great Shepherd of the Sheep, and the actions of our father St. Nicholas the Wonderworker, an appointed shepherd of God’s people.

Our readings for this week hold together in tension two key teachings: that everything is by God’s initiative, and that we are called to respond. God is sovereign, and yet looks for our cooperation. We see these teachings in Matthew 4:18-23 and Romans 2:10-16, illumined by numerous OT passages, including Isa 53:2-5, the Song of the Suffering Servant.

Our readings for this Sunday give us deep insight into God’s practical care for the new human family that is reconstituted around the God-Man Jesus. He feeds them and suffers for them as the Good Shepherd, and teaches his disciples how to humbly care for others, as well. The Holy Theotokos is the example par excellence of one who has learned these lessons of nurture and humility. Matthew 14:14-22; 1 Corinthians 1:10-17, Ezekiel 34:11-23, 2 Kings 40-44, Psalm 23.

This week we look at Jesus’ first meeting with Peter in the light of Isaiah’s prophecy of the Messiah to come. We are helped to understand Peter’s great fear at Jesus’ ability to see into the depths of the sea, and the human heart. We are also given courage by St. Paul as we hear how our Christ God has reconciled enemies, and continues to work in his Church. (Luke 5:1-11; 2 Cor 1: 21-2:4; Col 1:13-23; Isaiah 11:1-9)

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.

Today we read Galatians 2:16-20 and Mark 8:34-9:1 in the light of King David’s humiliation in 1 Samuel (Kingdoms) 21 and Psalm 33/34. Coming to terms with our fear of shame, our possible embarrassment concerning the faith, and the shame that Jesus our Lord bore helps us to take up our own crosses, and so share in Christ’s glory.

This week we look to the Old Testament readings of Exodus 3 and Jeremiah 32-33 to understand the feast of the Annunciation, the words of Gabriel to holy Mary, and the meeting of the Theotokos with Elizabeth in the hill country of Judah. God’s glory is seen in humble places.

This weekend we consider the radiance of Bright week, the glory of the Theotokos, and the promise of our incorporation into the New Jerusalem, even as we reap many of its benefits now. We look to the prophets Isaiah and Ezekiel, as well as to the final book of the Bible, the book of Revelation, to fill in the wonder of the Paschal hymn and its call for us to rejoice and shine with the glory of God.

This week we tackle Rev 1:9-17, and seek to understand John’s initial vision of the LORD Jesus in the light of the OT passages that he echoes: Rev. 1:9-17; Exodus 20; Daniel 7:9-14; 10:16-19, and Ezekiel 43:2.

We read of the joy, warnings, and blessings of God in Rev 14:1-13, helped in our interpretation by St. Andrew of Caesarea, St. Bede, and St. Augustine, as well as three passages from the OT— 2 Kings 6, 2 Sam 11:6-13, Genesis 2:1-3. Because of its imagery, the worship in heaven may seem exclusive; however, all who follow the Lamb are invited to join in the “new song.”

The final section of the book of Revelation leads us to a sense of deep mystery, yet satisfaction. We read Rev 22:8-21 in the light of Deut 30:19; Genesis 1-3; Deut 30:19; Daniel 8:26, 12:14.

We read the fourth of the six Orthros psalms of penitence, Psalm 87 (LXX)/88 (MT), looking to Jesus as the “perfect Die-er” who brings light to the whole world, showing wonders even to the dead! This heavy psalm is understood through the similarly difficult passages of Luke 2:29-35, 2 Cor 5:21, Gal 3:13, John 12:20b-36, and Psalm 21(LXX) /22 (MT).

" 'I Believe, Lord,' and He Worshipped Him," from Feasts of Christ and the Theotokos and Miracles of the Lord by Spiritual Fragrance Publishing (2012)

Sasha and the Dragon, written by Laura E. Wolfe, illustrated by Nicholas Malara (Ancient Faith Publishing, 2017) Available at the Ancient Faith Store.

We Worship God, written by Nancy Streza, illustrated by Kayleen West (Xist Publishing, 2015)

Dawn’s Gentle Light, "Bickleton, Washington 1979," by Renee Riva (Pink Heart Press, 2017)

Welcoming the Christ Child: Family Readings for the Nativity Lent, "God’s Law and Joshua and the Battle of Jericho," by Elissa Bjeletich, illustrated by Jelena Jeftic (Sebastian Press, 2017).

Welcoming the Christ Child: Family Readings for the Nativity Lent, "The Chariot of Fire and The Prophet Elisha," by Elissa Bjeletich, illustrated by Jelena Jeftic (Sebastian Press, 2017).