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.

Like the saints we remember today, let us turn away from such distractions and instead orient ourselves toward the blessedness of a Kingdom that remains not of this world. Let us offer all our blessings back to Him with gratitude, for that is the only way to live as those who know that the good things of this life are not ends in themselves, but points of entrance to eternal life.

Unlike the rich man, we must not walk away in sadness when our weakness before our passions becomes apparent, especially when we realize how far short we have fallen of the holiness to which Christ calls us.

Even as we recall the Three Hierarchs’ shining example of holiness, we remember today also someone whose life changed dramatically when he turned away from corruption in order to follow Christ. Luke’s gospel portrays the story of Zacchaeus in memorable and distinctive ways.

Due to pride, we often crave words and actions from others that distract us from seeing ourselves clearly and instead fuel illusions of self-importance and self- righteousness. When doing so becomes a settled habit, we can easily find ourselves attempting to use religion to serve our egos instead of being focused on offering ourselves to the Lord.

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)

St. Basil the Great, who gave away his great wealth to found philanthropic ministries for the sick and needy, taught that the Lord’s strict words to this man revealed his lack of love for his neighbors. Basil wrote that “Those who love their neighbors as themselves possess nothing more than their neighbor; yet surely, you seem to have great possessions! How else can this be, but that you have preferred your own enjoyment to the consolation of the many…For the more you abound in wealth, the more you lack in love.” The young ruler had laid up treasures for himself on earth and had given his heart to them. (Matt. 6: 19-21)

Today we continue to celebrate the most fundamental and joyful proclamation of our faith: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!

In part one of his introduction to his new podcast, Fr. John reflects on the crisis of Christian civilization in modern times. He also defines "Christendom" and explains why it is worthy of study.

Fr. John looks at a couple of consequences of St. Augustine's anthropology in the West.

Fr. John describes the desanctification of the world that began to occur in the time leading up to the Great Schism.

Fr. John addresses the foundations in the West of a growing pessimism about man's condition, paying particular attention to Augustine.

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

In this episode, Fr. John discusses an important and fateful development in the history of Russian Christendom before modern times, the Possessor Controversy.

In this latest episode on the impending Protestant Reformation, Fr. John discusses ways in which the long legacy of pessimism about the human condition and the world in general undermined western Christendom at one of her most critical moments.

Fr. John discusses the dignity of man according to the Greek Fathers

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.

Fr. John contends that to understand the coming of the Renaissance and its humanism, one really needs to understand how in the West the doctrines about man became increasingly pessimistic.

Fr. John continues to discuss St. Augustine by looking first at his notorious doctrine of original sin and its impact on the conception of man in the West.

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 long-delayed episode (due to work on The Age of Nihilism, available at store.ancientfaith.com/the-age-of-nihilism-christendom-from-the-great-war-to-the-culture-wars), Father John presents the historical origins of liberalism as a modern secular ideology. Atheistic philosophers like Auguste Comte and John Stuart Mill provided the philosophical basis for hope in a secular "kingdom of posterity."

Fr. John Strickland continues his account of the rise of secular ideology with a presentation on the Russian intelligentsia and the case of Karl Marx.

Fr. John Strickland concludes his account of the origins of modern political ideology with the rise of nationalism, a force that not only proved to be a counterfeit to traditional Christianity, but the cause of one of utopian Christendom's greatest tragedies.

In this introduction to the final part of Paradise and Utopia, Fr. John reads the prologue to his recently released book, The Age of Nihilism: Christendom from the Great War to the Culture Wars. The episode introduces the nihilistic philosopher Friedrich Nietzsche and the role compositions by Richard Wagner played in his formation. Included are musical excerpts of the latter's famous "Wedding March" and "Ride of the Valkyries."

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

In this episode, Fr. John Parker interviews Fr. Robert Miclean, pastor of Holy Archangels Mission in Annapolis, MD. Fr Robert is the founding pastor of this new mission, and the founder of Annapolis College Ministry, which is an intentional, discipleship-driven, missionary outreach to three Maryland colleges: the US Naval Academy, St John’s College, and Anne Arundel Community College.

Fr. John Parker has just returned from his trip to both Albania and Istanbul and files several reports and interviews. In this first report from Istanbul, he describes his surroundings and first impressions.

In his second report from Istanbul, Fr. John is sitting on the roof of his hotel reflecting on the Muslim call to prayer which is heard five times daily. He wonders about our own devotion to prayer in comparison.

In this brief episode, Fr. John is reporting from inside the Hagia Sophia, remembering the visit from the Russian emissaries who "knew not if we were in heaven or on earth."

In his last report from Istanbul, Fr. John reflects on how hidden Christianity is in this country which once was the center of Christianity.

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 interviews Fr. Christopher Foley of Holy Cross Orthodox Church, High Point, North Carolina.

Fr. John speaks with Metropolitan Kallistos Ware about the importance of preaching, worship, and books in our call to evangelism. One of the books His Eminence recommends for those wanting to learn more about the Orthodox faith is For the Life of the World by Fr. Alexander Schmemann.

Fr. John reflects on the Synaxis of the Holy Apostles, commemorated on the day following the Feast of Sts. Peter and Paul. "Their proclamation has gone out into all the world, and their words to the end of the universe."

Fr. John shares an update from the Department of Evangelization with the 18th All-American Council of the Orthodox Church in America, July 2015.

Fr. John speaks with Metropolitan Jonah of the Orthodox Church in Uganda. They speak about the Church in Uganda, and how the faith has spread in Africa.

Here the Old Testament readings for Great Vespers and the New Testament readings for Divine Liturgy are used to illuminate the importance of councils and primacy in the holy Church—a Church that is visible and concrete, with a recognizable and divinely-ordained shape, just as our Lord actually took on humanity, and did not simply visit us in an “appearance.”

Our readings for this Sunday before Ascension are dramatic stories of Jesus’s healing of the blind man, and the conversion of the jailer after Paul and Silas had been wrongfully imprisoned (John 9:1-38; Acts 16:16-35). Psalm 2 and Daniel 7 help us to understand the authority (and compassion) of the Son of Man, and lead us to reflect upon our place in an increasingly hostile world, where both religious and political powers may not appreciate the glory of the Lord, or our solidarity with Him.

Here the Old Testament readings for Great Vespers and the New Testament readings for Divine Liturgy are used to illuminate the importance of councils and primacy in the holy Church—a Church that is visible and concrete, with a recognizable and divinely-ordained shape, just as our Lord actually took on humanity, and did not simply visit us in an “appearance.” This program is a re-air from July 17, 2015.

This week we concentrate upon the epistle reading, where St. Paul mentions (as he does elsewhere), God’s armor for our use in life. This imagery may be difficult for a contemporary audience, but it is found many places in Scripture, and cannot be dismissed. We consider the “active” and “passive” weapons wielded by our Lord Jesus, and commended to us, by means of other NT readings, Isaiah, and the book of Wisdom. (2 Corinthians 6:1-10; Isaiah 59:15-17; Wisdom 5:17-20; Isaiah 11:3-5)

We consider the formation and exemplary service of the Holy Apostle Timothy, as is foreshadowed in the instructions of 1 Timothy 4:9-15. We may range this great martyr alongside other leaders who are overshadowed by their mentors in the Old Testament (Joshua by Moses; Elisha by Elijah), and by considering our call to the cruciform life, rather than to notoriety or status.

Today we read our epistle (1 Corinthians 16:13-24) and gospel (Matthew 21:33-42) in the light of Isaiah 5:1-7; 27:1-13 and 2 Peter 1: 3-12. We are led to see that there is a new song of hope that replaces the prophet’s lament over God’s people, because Jesus has become the cornerstone of God’s Temple.

Remembering the apostles, we consider Jesus’ words from Matt 9:13 concerning God’s mercy, and the Resurrection hymns in the fourth tone, in the light of 1 Cor 1:26-31, Hosea 6:6-7, Genesis 3:1-5, and Wisdom 2:23-24.

This week we take a break from the dismissal hymns to the Theotokos, and consider the rich imagery of the hymn (in tone 5) to Mary after the Aposticha. Its symbols are illumined for us by the Psalter, Ezekiel 33-35, and Isaiah 6.

We read Acts 11:19-30, our epistle for this Sunday, by means of a Jewish text, 2 Esdras 10:21-23, and in the light of Psalm 43 (MT 44) and Genesis 22:15-18. The Christian Diaspora is understood by Luke as used by God for the growth and maturity of his people, and not simply as an occasion for great lament. This insight contrasts with Jewish responses to the earlier Diasporas caused by Assyria and Babylon, for we know that God turns even martyrdom and dislocation to His purposes: He is the One who tramples down death by death.

This week we consider Paul’s spirited words in 1 Corinthians 15:1-11, seeking to understand the importance of Holy Tradition, the apostles who saw Jesus, the crucifixion, and the resurrection, in the light of Daniel 12, Genesis 49, Exodus 1, and Ezekiel 47-48.

We start a new series, in which the light of the OT and the fathers will be shone upon that mysterious book which is intended to be an unveiling, not to lie in obscurity. This week, we consider Rev 1:1-3 in the light of Daniel 2-4, and Exodus 23-4.

This week we read John’s opening address in Rev 1:4-8, and see it come to life with the help of some Church fathers, as we recognize its echoes to Isaiah 11, Daniel 7:13-27, and especially Zechariah 12-13.

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.

This week we take to heart Jesus’ strengthening words to the seer John, learning what it is to truly fear the Lord, how He is the beginning and the end of all things, and how our times are in His hands. (Rev. 1:17b-20, Genesis 1-3, Dan 10:7-12a; Isaiah 22:22; Psalm 31:14-17a/LXX 30:15-18a)