During the season of Christmas, we celebrated the Nativity in the flesh of the Savior. Born as truly one of us, He is the New Adam Who restores and fulfills us as living icons of God. During the season of Theophany, we celebrated the revelation of His divinity as a Person of the Holy Trinity at His baptism, where the voice of the Father identified Him as the Son and the Holy Spirit descended upon Him in the form of a dove. Christ has appeared in the waters of the Jordan, blessing the entire creation, enabling all things to become radiant with the divine glory. When we put Him on like a garment in baptism, we participate in the sanctification that He has brought to the world as we regain the “robe of light” repudiated by our first parents.

We remain in a period of preparation to behold Christ at His appearing. The One born at Christmas and baptized at Theophany is brought by the Theotokos and St. Joseph the Betrothed to the Temple in Jerusalem as a 40-day old Infant in fulfillment of the Old Testament law, which we will celebrate later this week at the Feast of the Presentation of the Lord. By the inspiration of the Holy Spirit, the old man St. Simeon proclaims that this Child is the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.” The aged prophetess St. Anna also speaks openly of Him as the Savior. At the Feast of the Presentation of the Lord in the Temple, we celebrate the appearance of the Lord Who fulfills the ancient promises to Abraham and extends them to all with faith in Him. By His appearance, He has enlightened the whole creation. Christ is “the true light which gives light to everyone coming into the world.” (Jn. 1:9)

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 how the Church began to address, confront, and challenge the pagan culture of the Roman Empire, particularly during the third century.

In this final episode of his reflection on Muscovite Russia, Fr. John describes the Old Believer Schism as a crisis in the formerly optimistic cosmology of eastern Christendom, leading to its decline on the eve of modern times.

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.

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."

In this final presentation on the nihilistic philosophy of Nietzsche, Fr. John considers the philosopher's final work, an autobiography entitled Ecce Homo. The book's strange title is discussed in light of Nietzsche's claim to be the West's alternative to Christ. The episode ends with a spiritual and psychological reflection on why, having completed the work, Nietzsche went totally insane.

In this summary of the second chapter of his book, The Age of Nihilism, Fr. John discusses the early life and faith and incarceration of Russia's great novelist Fyodor Dostoevsky. Unlike his contemporaries--particularly Nietzsche--the novelist found in traditional Christianity the only hope for a Christendom living under the terrible specter of nihilism.

Travel with Fr John as he heads to Beaufort, SC, for an organizational meeting of a new mission, and shares about the whole process.

Today Fr. John Parker reads a letter from a lady he met who was effectively using cyber technology to evangelize.

Recorded on March 17, Fr. John remembers Fr. Thomas Hopko who reposed on March 18, 2015. May his memory be eternal. These links were referenced: Fr. John's reflection soon after Fr. Tom's repose Fr. Tom's lecture on Understanding the Cross Funeral homily by Fr. John Behr

Bishop Rob is the Anglican Bishop of Edmonton and the former rector of St John's at Hackney. Bishop Rob explains how he, as rector of a parish church built for 2200 people, which was reduced in time to 50 souls, went about revitalizing the parish.

Fr. John shares some reflections on the death of Protopresbyter Thomas Hopko.

As the Lenten season begins, Fr. John Parker reads a brief sermon that he had penned, formerly read by Fr. Thomas Hopko, that is written in the style and tradition of St. John Chrysostom's well known and loved Paschal Homily.

Fr. John Parker speaks on the rule of St. Benedict, and how it caries over into the role of the parish priest in his community.

Fr. John Parker reflects on the Myrrhbearing woman and the healing of the paralytic. There are two types of messages in sharing our faith: the preaching of Jesus as the Son of God and personal testimony of what God has done in our lives. He asks for listener feedback regarding this sentence describing the Myrrhbearers, "They went and told no one because they were afraid." What keeps us from boldly proclaiming Christ? (Email Fr. John at .(JavaScript must be enabled to view this email address)/**/.)

Galatians 2:11-16; Mark 5:24-34.

Galatians 2:21-3:7; Mark 6:1-7.

Galatians 3:15-22; Mark 6:7-13.

Galatians 3:23-4:5; Mark 6:30-45.

Galatians 4:8-21; Mark 6:45-53.

Galatians 4:28-5:10; Mark 6:54-7:8.

Galatians 5:11-21; Mark 7:5-16.

Galatians 6:2-10; Mark 7:14-24.

Ephesians 1:1-9; Mark 7:24-30.

1 Corinthians 1:18-24; John 19:6-11, 13-20, 25-28, 30-35.

Ephesians 1:22-2:3; Luke 3:19-22.

Ephesians 2:19-3:7; Luke 3:23-4:1.

Ephesians 3:8-21; Luke 4:1-15.

Ephesians 4:14-19; Luke 4:16-22.

Ephesians 4:17-25; Luke 4:22-30.

Ephesians 4:25-32; Luke 4:37-44.

Ephesians 5:20-26; Luke 5:12-16.

Ephesians 5:25-33; Luke 5:33-39.

Ephesians 5:33-6:9; Luke 6:12-19.

Ephesians 6:18-24; Luke 6:17-23.

Philippians 1:1-7; Luke 6:24-30.

Philippians 1:8-14; Luke 6:37-45.

Philippians 1:12-20; Luke 6:46-7:1.

Philippians 1:20-27; Luke 7:17-30.

Philippians 1:27-2:4; Luke 7:31-35.

Philippians 2:12-16; Luke 7:36-50.

Philippians 2:17-23; Luke 8:1-3.

Philippians 2:24-30; Luke 8:22-25.

Philippians 3:1-8; Luke 9:7-11.

Philippians 3:8-19; Luke 9:12-18.

Philippians 4:10-23; Luke 9:18-22.

Colossians 1:1-2, 7-11; Luke 9:23-27.

Colossians 1:18-23; Luke 9:44-50.