This article is the first in the series of my mini-course on the ‘First Christian Hymnal: The Songs of the Ancient Jerusalem Church,’ most of which are dated 350-400 AD. It is also simply referred to as ‘The Jerusalem Chantbook.’ In this series, we will be covering topics such as the 1) Veneration of Relics (Christ’s Tomb, Cross, & Shroud) 2) The Atonement 3) Praises & Petitions to the Theotokos & Saints 4) The Biblical Canon & References to the Deuterocanonical Texts 5) Orthodox Iconography in the Liturgy (i.e. Theotokos as the Burning Bush) 6) The Ancient Liturgical Cycle & the 9 Canticles

Introduction: The First Christian Hymnal

We can learn a great deal about what the early Christians believed by reading what they wrote down in their ancient hymns and chanted in the most sacred of places, particularly the Church of the Holy Resurrection (i.e. Tomb of Christ). Thankfully, Dr. Stephen Shoemaker has provided an English translation of Paschal hymns (from the Jerusalem Chantbook) that were sung in this very place! The songs were for the 40 days following Pascha (Resurrection Day or Easter) and were sung during matins/orthros (morning prayer), vespers (evening prayer), and parts of the Divine Liturgy. These manuscripts were preserved and protected by the Orthodox Church of Georgia and by God’s providence, are still with us today.

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In today’s article, we are going to take look at how the early Christians viewed the practice of venerating/honoring 1) the true tomb of Christ, 2) the true cross of Christ, and 3) the burial shroud (or linens) of Christ. The second half of today’s article is for those who support Barrel Aged Faith ($5 a month) to make this mini-course possible (both in article & video form). A special thanks to those who already support!

The True Tomb (pg. 69, 153)

The Jerusalem Chantbook declares that the “Holy Anastasis was filled with grace.” Of course, this is the Church of the Resurrection in Jerusalem (also known as the Church of the Holy Sepulchre) where Christians still gather to worship and commemorate the resurrection of our Lord Jesus Christ. Even though the Pagan Emperor Hadrian had intentionally buried this holy site from the Christians in the 2nd century and constructed a pagan temple on top of it, the early Christians continued to remember where the greatest event in human history occurred. More and more evidence has vindicated that this is the ancient site that Constantine excavated. Once a fitting church was built for this shrine to our Lord, songs were composed and collected to worship Christ for appointed times day and night.

This is what one of the hymn states:

“At the resurrection of Christ / The Heavens opened / The ends of the earth rejoiced, / Sion was beautified / The Holy Anastasis* was filled with grace / and all of the churches were filled with glory.”

Another hymn states:

“We praise you, Christ, / Who were crucified for us on Golgotha. / Your body was placed in the Anastasis* /And dead from of old / You raised up with you.”

What makes the above hymns special is that they were ‘resurrection songs’ chanted during the Paschal/Easter season in the very place that the resurrection occurred! In other words, when they sang of Christ’s glorious resurrection, they were actually looking at the empty tomb before their very eyes!

It is notable that they describe the tomb of Christ as ‘full of grace’ since they did not view the Tomb of Christ as simply a place to remember but to also encounter the grace of the Holy Spirit Whom energizes the space. This is very similar to how St. John Chrysostom describes the shrine of St. Ignatius of Antioch, the son of the apostles, who was martyred in 107 AD.

“For not the bodies only, but the very sepulchres of the saints have been filled with spiritual grace… For if in the case of Elisha this happened, and a corpse when it touched the sepulchre, burst the bands of death and returned to life again, 2 Kings 13:21 much rather now, when grace is more abundant, when the energy of the Spirit is greater, is it possible that one touching a sepulchre, with faith, should win great power; thence on this account God allowed us the remains of the saints, wishing to lead by them us to the same emulation, and to afford us a kind of haven, and a secure consolation for the evils which are ever overtaking us.” -St. John Chrysostom (Eulogy on St. Ignatius of Antioch)

From time memorial, Christians have treasured and venerated the remains of the apostles, martyrs and saints. In 155 AD, the Martyrdom of St. Polycarp tells us that the early Christians

“took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps.”

This ancient Christian practice should not surprise us since it was popular during the time of Christ (and before) to make pilgrimages to the burial shrines of Old Testament prophets and saints. We even have evidence that at least some Jews were petitioning these Old Testament saints from the 1st century document ‘Lives of the Prophets.’

For the prophet’s sake [Isaiah] God wrought the miracle of Siloah; for before his death, in fainting condition he prayed for water, and it was sent to him from this source. Hence it was called Siloah, which means “sent.”… Even to the present day the water issues suddenly, to keep the miracle in mind. Because this was wrought through the prayer of Isaiah, the people in remembrance buried his body near the spot, with care and high honor, in order that through his prayers, even after his death, they might continue to have the benefit of the water.” (Lives of the Propehts, pg. 34). 1

The True Cross (pg. 81, 83, 191)

The early Christians not only wept before the tomb and honored the place he was buried, but they also came to venerate the true cross. The ‘First Christian Hymnal’ speaks of the ancient Christians venerating the cross through song:

“Protect us, Christ / By the protection of your cross / We who glorify and venerate the precious cross”

Another hymn says:

“By a tree came the fall in paradise / But here (*reference to the Church of the Resurrection), because of you, Christ, a tree is venerated / Upon which you stretched forth your hands / And raised up Adam from the fall.”

From St. Jerome, we know that the early Christians traveled to Jerusalem to honor these sites and to be close to the saints and our Lord. In 386 AD, St. Jerome (Letter 46) urges a friend to come to Jerusalem with him to kiss the cross and venerate the other holy sites.

“On what grounds, then, do men regard as blessed those spots where Peter and Paul, the leaders of the Christian host, have shed their blood for Christ?… Everywhere we venerate the tombs of the martyrs… Will the day never come when we shall together enter the Savior’s cave, and together weep in the sepulchre of the Lord…? Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord… We shall make a pilgrimage to Samaria, and side by side venerate the ashes of John the Baptist, of Elisha, and of Obadiah.”

This pilgrimage account to Jerusalem from the Spanish nun, Egeria, (381–384 AD) also sheds more light on this practice:

“Then a chair is placed for the bishop in Golgotha behind the [liturgical] Cross, which is now standing; the bishop duly takes his seat in the chair, and a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The casket is opened and [the wood] is taken out, and both the wood of the Cross and the title are placed upon the table. Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the deacons who stand around guard it. It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass through. And because, I know not when, some one is said to have bitten off and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest any one approaching should venture to do so again. And as all the people pass by one by one, all bowing themselves, they touch the Cross and the title, first with their foreheads and then with their eyes; then they kiss the Cross and pass through, but none lays his hand upon it to touch it.”

Veneration of the true cross spread throughout the world as people took splinters of wood and encased them in precious stone and metals. St. Cyril, Bishop of Jerusalem, wrote (circa 347-350 AD):

“10. He was truly crucified for our sins. For if thou wouldest deny it, the place refutes thee visibly, this blessed Golgotha683, in which we are now assembled for the sake of Him who was here crucified; and the whole world has since been filled with pieces of the wood of the Cross.” (On the 10 Points of Doctrine)

From this practice, people began to also venerate an icon of the cross in their homes and churches which Orthodox, Catholics, and some Anglicans continue to this day. Here is a story of C.S. Lewis venerating an icon of the cross:

“Lewis embraced such Catholic traditions as the Veneration of the Cross in Good Friday services. Nevertheless, when Blamires said worshiping with the Anglo-Catholics could be difficult at times because of some of their practices, L [Lewis] quickly came down on the other side: ‘Well, what for instance?’ Blamires said he loved the Good Friday liturgy overall but found the part where they ‘were expected to walk up and kneel and kiss the foot of the crucifix’ to be going too far, finally saying, ‘I couldn’t do that.’ Immediately L responded: ‘But you should. The body should do its homage.’ Blamires concluded that L was at times quite high on the Anglican spectrum and at other times rather low. It all depended upon the doctrine and the practice.”2

Lewis also placed a similar scene in his Narnia series (chapter 13 of the Silver Chair) where Aslan is honored/reverenced through one of his royal images on a shield:

“Look, friends,” he said, holding out the shield towards them. “An hour ago it was black and without device; and now, this.” The shield had turned bright as silver, and on it, redder than blood or cherries, was the figure of the Lion.

“Doubtless,” said the Prince, “this signifies that Aslan will be our good lord, whether he means us to live or die. And all’s one, for that. Now, by my counsel, we shall all kneel and kiss his likeness, and then all shake hands one with another, as true friends that may shortly be parted. And then, let us descend into the city and take the adventure that is sent us.”

The True Shroud (pg. 149)

Lastly, the ‘First Christian Hymnal’ speaks of the Shroud being left behind as true evidence of his resurrection.

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Debating Evidence for an Ancient Petition to the Saints

I recently presented a quote by St. Hippolytus (circa 201-211 AD) as historical evidence that the early Christians petitioned the saints in heaven. A Protestant apologist objected that St. Hippolytus was simply using a literary device in the same way he does with King Nebuchadnezzar which also appears in the commentary on Daniel. While acknowledging the poetic nature of these examples, I do think there is much more going on than mere poetry in the case of the Three Holy Youths. The following article presents a case that it is much more plausible that St. Hippolytus was directly petitioning these saints then not.

#1 Linguistic Evidence Points to Petition

T.C. Schimdt, an evangelical scholar and graduate of Yale who translated this Commentary on Daniel, writes that St. Hippolytus was directly beseeching the 3 holy youths:

“Hippolytus seems to have undertaken this commentary to comfort his fellow Christians, who, like Daniel and his three companions, suffered for their faith. For Hippolytus, suffering was not something to fear, but something to be gladly embraced. In his commentary he beseeches Shadrach, Meshach, and Abednego, ‘Tell me, you three boys, remember me, I entreat you, that I also may obtain the same lot of martyrdom with you.’ His request was fulfilled; Hippolytus suffered martyrdom in 235 AD after being exiled to Sardinia.”

Notably, there is only one other place in the commentary where St. Hippolytus uses the phrase “remember me,’ and it is in the context of petition:

“Having been grieved at this word, ‘Hezekiah turned his face to the wall and prayed to the Lord saying, ‘Lord remember me just as I have walked before you in truth and in faith and with a full heart and I have done what is pleasing in your presence.’ And Hezekiah wept with great weeping.”

Therefore, it is quite plausible that St. Hippolytus is directly petitioning the 3 holy youths when he says “remember me” before his martyrdom. Scriptorium Press actually notes how this is being used in the text:

#2 Archeological Evidence Points to Petition (Catacombs, Icon)

The evidence in the catacombs only lends greater plausibility that this is a petition to the Three Holy Youths. Here is an ancient icon in the catacombs (Catacombs of Priscilla in Rome, circa 300 c.e)

There are also mid-3rd-early-4th century catacomb graffiti (250 - 350 AD) which address the saints with the term “remember”:

Πέτρε Παίτρε μνημόνευαι | Τιμοκράτην καὶ Εὐ|τυχείαν κινα(?) καὶ | ἐσώρα(?) ++ [- - -]/‘O Peter, Peter, remember Timokrates and Eutychia, and (…) ++ [- - -]!’

Παῦλε καὶ Π[έτρε ἔχετε] / μνί[α]ς/‘O Paul and Peter, remember [- - -]!’

13055: [Παῦλε καὶ Πέτ]ρε εἰς μνε[ίαν] / [ἔχετε τὸν ᾿Ιρ]ίνες φίλι[ον]/‘O Paul and Peter, remember the beloved one of Irene.’

This is right in the range of St. Hippolytus’ petition to the Three Holy Youths.

#3 Ancient Liturgical Evidence (250-400 AD)

Anyone who has spent time in Orthodox services is aware that the 3 Holy Youths are mentioned quite often, and interestingly, this has been in the case since the early worship services of the Church. For example, the prayer of the 3 Holy Youths was one of the 9 canticles sung in daily services by the late 4th century (350-400 AD). Dr. Stephen Shoemaker writes,

“By the early Middle Ages, these nine canticles had become a fixture of the morning service, and to his day they still lie at the heart of the Eastern Orthodox morning service… From the Jerusalem Chantbook we can now see that such practice was in place in the Holy City already by the turn of the fifth century”( i.e. late 4th century, 350 -400 AD) -Dr. Stephen Shoemaker, Introduction to the First Christian Hymnal, xxxii

But why? They are were recognized as example of Christ saving them from death and as a preview of the harrowing of hades on Holy Saturday. This is why St. Hippolytus is invoking them and why they also appear in the later Jersualem chantbook.

Here are a few examples:

“The youths who sing with the angels / And the furnace that brings forth dew/ Together bless you, O Lord.” (239, First Christian Hymnal)

“Glory to God in the highest / Said the youths in Babylon / Strong in faith / They blessed you, the Holy Trinity /…. The youths did not fear / The horn and music from the tyrant / But they were completeley inseperable. They saw the dinivitey in the fiery furnace / They blessed you, the Holy Trinity” (Pg. 169, First Christian Hymnal)

And it was all of the apostles, martyrs, and prophets (including Daniel and the Three Holy Youths) that were asked directly to “Intercede for our souls.”

“We have hope in Christ /And boldness from the Holy Spirit / The apostles, prophets, and martyrs, INTERCEDE for our souls.” (Pg. 165, First Christian Hymnal)

“By the INTERCESSIONS of your holy apostles, O Lord / Make peace for the sake of our salvation / Since you are God and a Lover of humankind.” (pg. 229, First Christian Hymnal)

“O Virgin Mother unwed, Who gave birth to Christ the Savior, Do not cease from praying, but INTERCED for our souls.” (pg 223, Matins, First Christian Hymnal)

“Oh pure Virgin / You are the hope and refuge of those who confess you / INTERCEDE before your Son and our God.” (pg. 147)

“The apostles announce the resurrection of Christ / The Martyrs rejoice, and they INTERCEDE for us before the Lord.” (pg. 153, First Christian Hymnal)

“O Lord, who granted peace to your apostles / You filled them with the grace of your Holy Spirit / BY THEIR PRAYERS, Oh Lord, have mercy on us." (pg. 273, First Christian Hymnal)

“You, Christ, who crowned the holy martyrs / BY THEIR PRAYERS, grant our souls / Your great mercy.” (pg 177, First Christian Hymnal)

“The Assembly of the Saints and Archangels offers you glory / You who were buried for us and arose from the dead / You illuminiated the world by your resurrection / Blessed are you unto the ages, O God of our fathers” (pg. 239, First Christian Hymnal)

St. Cyprian’s Liturgical Witness

It is also noteworthy that when St. Cyprian of Carthage introduces the importance of corporate, liturgical prayer, he references the example of the Three Holy Youths in the Old Testament! Was it because this hymn was already included in ancient, Christian collections? It seems all the more likely since he also mentions the ‘prayer of Hannah’ which was also one of the 9 canticles in the Jerusalem Chantbook (i.e. the First Christian Hymnal).

St. Cyprian (Lord’s Prayer, 250-51 AD) lists the following features regarding liturgical prayer:

1) a priest and sacrifice (i.e. Eucharist)

2) memorized, corporate prayers

3) fasting that enhances our prayers before God

4) the intercession of angels and saints before God

5) appointed times for corporate prayer (morning/matins & evening/vespers) and the 3 holy youth as example of praying together at these appointed hours.

St. Cyprian writes (Treatise 4 on the Lord’s Prayer): (free free to read or skip this lengthy quote!)

(4) "And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline — not to throw abroad our prayers indiscriminately…

(8) Our prayer is public and common; and when we pray, we pray not for one, but for the whole people, because we the whole people are one. The God of peace and the Teacher of concord, who taught unity, willed that one should thus pray for all, even as He Himself bore us all in one. This law of prayer the three children observed when they were shut up in the fiery furnace, speaking together in prayer, and being of one heart in the agreement of the spirit; and this the faith of the sacred Scripture assures us, and in telling us how such as these prayed, gives an example which we ought to follow in our prayers, in order that we may be such as they were: Then these three, it says, as if from one mouth sang an hymn, and blessed the Lord. They spoke as if from one mouth, although Christ had not yet taught them how to pray. And therefore, as they prayed, their speech was availing and effectual, because a peaceful, and sincere, and spiritual prayer deserved well of the Lord. Thus also we find that the apostles, with the disciples, prayed after the Lord’s ascension: They all, says the Scripture, continued with one accord in prayer, with the women, and Mary who was the mother of Jesus, and with His brethren. Acts 1:14 They continued with one accord in prayer, declaring both by the urgency and by the agreement of their praying, that God, who makes men to dwell of one mind in a house, only admits into the divine and eternal home those among whom prayer is unanimous.”

(31) 31. Moreover, when we stand praying, beloved brethren, we ought to be watchful and earnest with our whole heart, intent on our prayers. Let all carnal and worldly thoughts pass away, nor let the soul at that time think on anything but the object only of its prayer. For this reason also the priest, by way of preface before his prayer, prepares the minds of the brethren by saying, Lift up your hearts, that so upon the people’s response, We lift them up unto the Lord, he may be reminded that he himself ought to think of nothing but the Lord.

(33) Those prayers quickly ascend to God which the merits of our labours urge upon God. Thus also Raphael the angel was a witness to the constant prayer and the constant good works of Tobias, saying, It is honourable to reveal and confess the works of God. For when you prayed, and Sarah, I did bring the remembrance of your prayers before the holiness of God. And when you buried the dead in simplicity, and because you did not delay to rise up and to leave your dinner, but went out and covered the dead, I was sent to prove you; and again God has sent me to heal you, and Sarah your daughter-in-law. For I am Raphael, one of the seven holy angels which stand and go in and out before the glory of God. Tobit 12:12-15

(34) And in discharging the duties of prayer, we find that the three children with Daniel, being strong in faith and victorious in captivity, observed the third, sixth, and ninth hour, as it were

(35) But for us, beloved brethren, besides the hours of prayer observed of old, both the times and the sacraments have now increased in number. For we must also pray in the morning, that the Lord’s resurrection may be celebrated by morning prayer. (i.e. Matins or Orthros)

Also at the sunsetting and at the decline of day, of necessity we must pray again. For since Christ is the true sun and the true day, as the worldly sun and worldly day depart, when we pray and ask that light may return to us again, we pray for the advent of Christ, which shall give us the grace of everlasting light. (i.e. Vespers)

This lengthy quote demonstrates that St. Cyprian has a robust understanding of liturgical prayer and that the ‘Hymn of the 3 Holy Youths’ was most likely included in these divine services by his time (250 AD). So why does this matter?

It strengthens the plausibility that people had a devotion the Three Holy Youths early on (i.e. St. Hippolytus in 200 AD). The Church is chanting their hymn, painting their image in the catacombs, providing them as an example to imitate, and yes, asking for their petitions.

# 4 Intercession of the Martyrs

Devotion to the 3 Holy Youths in the early church also grew, because they were protected from martyrdom which was important for those who were destined for martyrdom. For example, the martyrdom of St. Polycarp points back to Daniel and the 3 Holy Youths. Dylan Pahman notes,

“We see a vivid illustration of this animosity in the Martyrdom of St. Polycarp, a letter “to all those of the holy and Catholic Church who sojourn in every place.”24 In Israel’s exile, the Babylonians threw the prophet Daniel into the lion’s den and his friends into the fiery furnace, despite their service to the king. But God stopped the mouth of the lion and “the Son of God” (Dan. 3:25) preserved the three holy youths in the flames. Similarly, when Polycarp was brought to the arena in Smyrna, the crowd “asked the Asiarch Philip that he let loose a lion on [him]. But he said . . . he had brought the wild-beast sports to a close. Then they decided to shout with one accord that he burn Polycarp alive.”25 Yet “when the flame flashed forth . . . the fire made the shape of a vaulted chamber . . . and made a wall around the body of the martyr.”26 Thus, protected from the mouth of the lion and preserved amidst the flames, “the lawless men . . . commanded an executioner to go to him and stab him with a dagger.” (pg. 117, The Kingdom of God and the Common Good)

Whether fire or beast, he knew that the Lord was His protector, and so St. Hippolytus petitioned all of heaven to “remember me.”

#5 Biblical (& 1st Century Biblical Background) Evidence

The ancient Christian practice of petitioning the saints should not surprise us since it was popular during the time of Christ (and before) to make pilgrimages to the burial shrines of Old Testament prophets and saints. We even have evidence that at least some Jews were petitioning these Old Testament saints from the 1st century document ‘Lives of the Prophets.’ Here is one example:

For the prophet’s sake [Isaiah] God wrought the miracle of Siloah; for before his death, in fainting condition he prayed for water, and it was sent to him from this source. Hence it was called Siloah, which means “sent.”… Even to the present day the water issues suddenly, to keep the miracle in mind. Because this was wrought through the prayer of Isaiah, the people in remembrance buried his body near the spot, with care and high honor, in order that through his prayers, even after his death, they might continue to have the benefit of the water.” (Lives of the Propehts, pg. 34).

This 1st century evidence also makes sense of why some thought Christ was petitioning Elijah from the cross:

“When some of those standing near heard this, they said, ‘Listen, he’s calling Elijah.’ (Mark 15:33-35).

Ironically, Christ was not crying out to St. Elijah to be saved from the cross, because he had already spoken with St. Elijah beforehand (on the Mount of Transfiguration) and received encouragement to endure the trial of the cross.

In the same way, St. Hippolytus is seeking the encouragement of the Three Holy Youths so that he might have the strength to endure the trial of martyrdom and not flee from it so that he can rise up from the flames of death and be received by the same ‘Angel of the Lord’ who is Christ our God.

May we all cry out to God and seek the intercession of the saints so that we might have the same courage and faith to pick our crosses daily and follow Him until our dying breath.

(Watch Full Video Response)

O all ye works of the Lord, bless ye the Lord: praise and exalt him above all for ever,

O ye heavens, bless ye the Lord: praise and exalt him above all for ever.

O ye angels of the Lord, bless ye the Lord: praise and exalt him above all for ever.

O all ye waters that be above the heaven, bless ye the Lord: praise and exalt him above all for ever.

O all ye powers of the Lord, bless ye the Lord: praise and exalt him above all for ever.

O ye sun and moon, bless ye the Lord: praise and exalt him above all for ever.

O ye stars of heaven, bless ye the Lord: praise and exalt him above all for ever.

O every shower and dew, bless ye the Lord: praise and exalt him above all for ever.

O all ye winds, bless ye the Lord: praise and exalt him above all for ever,

O ye fire and heat, bless ye the Lord: praise and exalt him above all for ever.

O ye winter and summer, bless ye the Lord: praise and exalt him above all for ever.

O ye dews and storms of snow, bless ye the Lord: praise and exalt him above all for ever.

O ye nights and days, bless ye the Lord: bless and exalt him above all for ever.

O ye light and darkness, bless ye the Lord: praise and exalt him above all for ever.

O ye ice and cold, bless ye the Lord: praise and exalt him above all for ever.

O ye frost and snow, bless ye the Lord: praise and exalt him above all for ever.

O ye lightnings and clouds, bless ye the Lord: praise and exalt him above all for ever.

O let the earth bless the Lord: praise and exalt him above all for ever.

O ye mountains and little hills, bless ye the Lord: praise and exalt him above all for ever.

O all ye things that grow in the earth, bless ye the Lord: praise and exalt him above all for ever.

O ye mountains, bless ye the Lord: Praise and exalt him above all for ever.

O ye seas and rivers, bless ye the Lord: praise and exalt him above all for ever.

O ye whales, and all that move in the waters, bless ye the Lord: praise and exalt him above all for ever.

O all ye fowls of the air, bless ye the Lord: praise and exalt him above all for ever.

O all ye beasts and cattle, bless ye the Lord: praise and exalt him above all for ever.

O ye children of men, bless ye the Lord: praise and exalt him above all for ever.

O Israel, bless ye the Lord: praise and exalt him above all for ever.

O ye priests of the Lord, bless ye the Lord: praise and exalt him above all for ever.

O ye servants of the Lord, bless ye the Lord: praise and exalt him above all for ever.

O ye spirits and souls of the righteous, bless ye the Lord: praise and exalt him above all for ever.

O ye holy and humble men of heart, bless ye the Lord: praise and exalt him above all for ever.

O Ananias, Azarias, and Misael, bless ye the Lord: praise and exalt him above all for ever: far he hath delivered us from hell, and saved us from the hand of death, and delivered us out of the midst of the furnace and burning flame: even out of the midst of the fire hath he delivered us.

O give thanks unto the Lord, because he is gracious: for his mercy endureth for ever.

O all ye that worship the Lord, bless the God of gods, praise him, and give him thanks: for his mercy endureth for ever.

Dear friends,

I recently drove up to Goshen, Indiana where I had wonderful interview with Orthodox Iconographer, Brian Matthew Whirledge in his studio. We discussed his journey from being the son of a Methodist Pastor to evangelical art student at Indiana Wesleyan to eventually finding the Orthodox Church 20 years ago. After visiting the Holy Land when he was 15, he was surprised to find that the Orthodox Church in northern Indiana was so much like the churches he visited in Bethlehem (Church of the Nativity) and Jerusalem (The Church of the Holy Resurrection). He made the decision to join the Orthodox church and now is a choir director and a full-time iconographer for churches around the United States and beyond!

His iconography was also featured in the recent film, Moses the Black. You find his portfolio and website here: https://www.brianwhirledge.com/portfolio

Brian also leads Orthodox ‘iconography’ retreats. The one below is a week-long workshop at St. Gregory Palamas in Ohio during the month of January.

Part 1 of the interview is free, and Part 2 is an exclusive tour of his studio for paid subscribers. It also includes an early release of another interview with an Orthodox iconographer, Alypius Loft. Enjoy!

Part 1 (Free):

Part 2: (See Links Below)

If you are not a paid Substack subscriber but are subscribed through Youtube Members or Patreon please follow these links:

Patreon: https://www.patreon.com/posts/part-2-exclusive-151266394?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_link

Youtube Members:

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Welcome to our 8 part course on the Book of Ephesians with Seraphim Hamilton! The goal of this series to equip students to read St. Paul’s letter and other books of the Bible chapter by chapter with the mind of the church fathers. The introduction to this series is free, but the rest of the episodes are for paid subscribers (only $5 a month plus other exclusive courses & interviews!) which help to fund future courses through more books of the Bible. Thanks to all who have already signed up!

Seraphim Hamilton has a Master of Arts in Early Christian Studies and a Master of Theology from Duke University. His thesis addressed the relationship between the theology of the Divine Name in Exodus and the writings of St. Dionysius the Areopagite. He is currently a seminarian at St. Vladimir’s Orthodox Seminary. Pray for him!

Ephesians Trailer:

• Parts 2-8 are below for paid Substack subscribers (only $5 a month!) Your support allows for more Orthodox Bible Studies and courses to be made.

• If you are paid Patreon’s subscriber, access here: https://www.patreon.com/posts/149448439

• If you are a paid Youtube Member’s subscriber, access here: https://www.youtube.com/playlist?list=PLirvcgWSEfnfbEmfMxKW3_uyCvjEn6sQH

Part 1: (Free!) Introduction to the Book of Ephesians

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Chinese Orthodox Christian, Justin Li, was recently featured in an article by the flagship evangelical magazine, Christianity Today: “The Chinese Evangelicals Turning to Orthodoxy.” and I had the honor of just completing a fascinating interview with him!

Justin was not raised as a religious person which left him him feeling empty and lost. From that existential despair, he began to search for the purpose and meaning of life which led him to become a Christian.

After a trip to the Holy Land led by his pastor, he encountered the concept of ‘pilgrimage’ as he witnessed many other Christians (Catholics and Orthodox) honoring sacred locations (such as kissing Christ’s tomb or kissing the star in the Church of the Nativity.) He even met an Orthodox priest baptizing people in the Jordan River. This experience caused him to ask deeper questions, and so he decided to quit his job, move from China, and attend Oxford university. Initially, he desired to study Anglicanism, the Reformation, and church history at a deeper level. While he was there, he became much more aware of Orthodox Christianity and was drawn in to attend services. He eventually joined the Orthodox Church (and you can hear about the rest in the interview!)

(A short clip from the interview below of Protestant scholars that influenced Justin.)

Also, if you have not caught with some of my latest interviews and videos at Barrel Aged Faith, you should check them out! And if you feel led to pray for Barrel Aged Faith, we would greatly appreciate it. (For those who are able, chipping in $5 a month really helps to cover expenses and fund Barrel Aged Faith to travel more to conduct interviews in person. Thanks to those of you who already do!)

See Full Interview w/ Sam Jenkyns:

https://youtube.com/live/5Ulfe4TP4SQ

See Video on Dr. Hans Boersma:

https://youtube.com/live/rfGnuR5ElPM

A 5 Minute Case for Honoring Sacred Icons

Orthodox Bible Study for Paid Subscribers (Substack, Patreon, Youtube Members)

“Noel” was written by J.R.R. Tolkien for the Christmas bulletin of Our Lady’s Abingdon in Oxfordshire (1936). Although it was lost over time, it was rediscovered in 2013 and made available the public.

“Grim was the world and grey last night:
The moon and stars were fled,
The hall was dark without song or light,
The fires were fallen dead.
The wind in the trees was like to the sea,
And over the mountains’ teeth
It whistled bitter-cold and free,
As a sword leapt from its sheath.

The lord of snows upreared his head;
His mantle long and pale
Upon the bitter blast was spread
And hung o’er hill and dale.
The world was blind,
the boughs were bent,
All ways and paths were wild:
Then the veil of cloud apart was rent,
And here was born a Child.

The ancient dome of heaven sheer
Was pricked with distant light;
A star came shining white and clear
Alone above the night.
In the dale of dark in that hour of birth
One voice on a sudden sang:
Then all the bells in Heaven and Earth
Together at midnight rang.

Mary sang in this world below:
They heard her song arise
O’er mist and over mountain snow
To the walls of Paradise,
And the tongue of many bells was stirred
in Heaven’s towers to ring
When the voice of mortal maid was heard,
That was mother of Heaven’s King.

Glad is the world and fair this night
With stars about its head,
And the hall is filled with laughter and light,
And fires are burning red.
The bells of Paradise now ring
With bells of Christendom,
And Gloria, Gloria we will sing
That God on earth is come.”

Dear Friends,

I recently responded to two videos by Catholic apologists about an archeological discovery that references St. Peter as ‘head among the apostles.” Both apologists stated that this mosaic in a 5th century church in Bethsaida should challenge Orthodox theology and ‘proves’ Roman Catholicism and Papal Supremacy. I unpack how this discovery is not a surprise to the Orthodox Church and discuss the understanding of primacy among the bishops within the original, conciliar (council-based) model as well as the role of St. Peter among the apostles.

My deep dive response (Part 1) can be found below exclusively for paid subscribers (only $5 a month) which includes a deep dive in the church fathers and scholarship.

*Also, I have a mini-course that just began through St. Athanasius College where I am a ‘live’ instructor going through C.S. Lewis’ Christmas Sermon to Pagans, Tolkien’s ‘Letters from Father Christmas,’ and very rich Christmas homilies by the Church Fathers. Here is the link if you would like to join us this Monday: https://courses.bothanddesign.com/courses/cosmic-nativity/

Thank you for all of the support and prayers and may you have a blessed Nativity Fast/Advent!

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Eulogy. On the holy martyr Saint Ignatius, the god-bearer, arch-bishop of Antioch the great, who was carried off to Rome, and there suffered martyrdom, and thence was conveyed back again to Antioch.

1. Sumptuous and splendid entertainers give frequent and constant entertainments, alike to display their own wealth, and to show good-will to their acquaintance. So also the grace of the Spirit, affording us a proof of his own power, and displaying much good-will towards the friends of God, sets before us successively and constantly the tables of the martyrs. Lately, for instance, a maiden quite young, and unmarried, the blessed martyr Pelagia, entertained us, with much joy. Today again, this blessed and noble martyr Ignatius has succeeded to her feast. The persons are different: The table is one. The wrestlings are varied: The crown is one. The contests are manifold: The prize is the same. For in the case of the heathen contests, since the tasks are bodily, men alone are, with reason, admitted. But here, since the contest is wholly concerning the soul, the lists are open to each sex, for each kind the theatre is arranged. Neither do men alone disrobe, in order that the women may not take refuge in the weakness of their nature, and seem to have a plausible excuse, nor have women only quitted themselves like men, lest the race of men be put to shame; but on this side and on that many are proclaimed conquerors, and are crowned, in order that you may learn by means of the exploits themselves that in Christ Jesus neither male nor female, Galatians 3:28 neither sex, nor weakness of body, nor age, nor any such thing could be a hindrance to those who run in the course of religion; if there be a noble readiness, and an eager mind, and a fear of God, fervent and kindling, be established in our souls. On this account both maidens and women, and men, both young and old, and slaves, and freemen, and every rank, and every age, and each sex, disrobe for those contests, and in no respect suffer harm, since they have brought a noble purpose to these wrestlings. The season then already calls us to discourse of the mighty works of this saint. But our reckoning is disturbed and confused, not knowing what to say first, what second, what third, so great a multitude of things calling for eulogy surrounds us, on every side; and we experience the same thing as if any one went into a meadow, and seeing many a rosebush and many a violet, and an abundance of lilies, and other spring flowers manifold and varied, should be in doubt what he should look at first, what second, since each of those he saw invites him to bestow his glances on itself. For we too, coming to this spiritual meadow of the mighty works of Ignatius, and beholding not the flowers of spring, but the manifold and varied fruit of the spirit in the soul of this man, are confused and in perplexity, not knowing to which we are first to give our consideration, as each of the things we see draws us away from its neighbours, and entices the eye of the soul to the sight of its own beauty. For see, he presided over the Church among us nobly, and with such carefulness as Christ desires. For that which Christ declared to be the highest standard and rule of the Episcopal office, did this man display by his deeds. For having heard Christ saying, the good shepherd lays down his life for the sheep, John 10:11 with all courage he did lay it down for the sheep.

He held true converse with the apostles and drank of spiritual fountains. What kind of person then is it likely that he was who had been reared, and who had everywhere held converse with them, and had shared with them truths both lawful and unlawful to utter, and who seemed to them worthy of so great a dignity? The time again came on, which demanded courage; and a soul which despised all things present, glowed with Divine love, and valued things unseen before the things which are seen; and he lay aside the flesh with as much ease as one would put off a garment. What then shall we speak of first? The teaching of the apostles which he gave proof of throughout, or his indifference to this present life, or the strictness of his virtue, with which he administered his rule over the Church; which shall we first call to mind? The martyr or the bishop or the apostle. For the grace of the spirit having woven a threefold crown, thus bound it on his holy head, yea rather a manifold crown. For if any one will consider them carefully, he will find each of the crowns, blossoming with other crowns for us.

2. And if you will, let us come first to the praise of his episcopate. Does this seem to be one crown alone? Come, then, let us unfold it in speech, and you will see both two, and three, and more produced from it. For I do not wonder at the man alone that he seemed to be worthy of so great an office, but that he obtained this office from those saints, and that the hands of the blessed apostles touched his sacred head. For not even is this a slight thing to be said in his praise, nor because he won greater grace from above, nor only because they caused more abundant energy of the Spirit to come upon him, but because they bore witness that every virtue possessed by man was in him. Now how this is, I tell you. Paul writing to Titus once on a time — and when I say Paul, I do not speak of him alone, but also of Peter and James and John, and the whole band of them; for as in one lyre, the strings are different strings, but the harmony is one, so also in the band of the apostles the persons are different, but the teaching is one, since the artificer is one, I mean the Holy Spirit, who moves their souls, and Paul showing this said, Whether therefore they, or I, so we preach. 1 Corinthians 15:11 This man, then, writing to Titus, and showing what kind of man the bishop ought to be, says, For the bishop must be blameless as God’s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of good, sober-minded, just, holy, temperate, holding to the faithful word, which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers; Titus 1:7-9 and to Timothy again, when writing upon this subject, he says somewhat like this: If a man seeks the office of a bishop, he desires a good work. The bishop, therefore, must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach, no brawler, no striker, but gentle, not contentious, no lover of money. Do you see what strictness of virtue he demands from the bishop? For as some most excellent painter from life, having mixed many colors, if he be about to furnish an original likeness of the royal form, works with all accuracy, so that all who are copying it, and painting from it, may have a likeness accurately drawn, so accordingly the blessed Paul, as though painting some royal likeness, and furnishing an original sketch of it, having mixed the different colors of virtue, has painted in the features of the office of bishop complete, in order that each of those who mount to that dignity, looking thereupon, may administer their own affairs with just such strictness.

Boldly, therefore, would I say that Ignatius took an accurate impression of the whole of this, in his own soul; and was blameless and without reproach, and neither self-willed, nor soon angry, nor given to wine, nor a striker, but gentle, not contentious, no lover of money, just, holy, temperate, holding to the faithful word which is according to the teaching, sober, sober-minded, orderly, and all the rest which Paul demanded. And what is the proof of this? says one. They who said these things ordained him, and they who suggest to others with so great strictness to make proof of those who are about to mount to the throne of this office, would not themselves have done this negligently. But had they not seen all this virtue planted in the soul of this martyr would not have entrusted him with this office. For they knew accurately how great danger besets those who bring about such ordinations, carelessly and hap-hazard. And Paul again, when showing this very thing to the same Timothy wrote and says, Lay hands suddenly on no man, neither be partaker of other men’s sins. 1 Timothy 5:22 What do you say? Has another sinned, and do I share his blame and his punishment? Yes, says he, the man who authorizes evil; and just as in the case of any one entrusting into the hands of a raging and insane person a sharply pointed sword, with which the madman commits murder, that man who gave the sword incurs the blame; so any one who gives the authority which arises from this office to a man living in evil, draws down on his own head all the fire of that man’s sins and audacity. For he who provides the root, this man is the cause of all that springs from it on every side. Do you see how in the meanwhile a double crown of the episcopate has appeared, and how the dignity of those who ordained him has made the office more illustrious, bearing witness to every exhibition of virtue in him?

3. Do you wish that I should also reveal to you another crown springing from this very matter? Let us consider the time at which he obtained this dignity. For it is not the same thing to administer the Church now as then, just as it is not the same thing to travel along a road well trodden, and prepared, after many wayfarers; and along one about to be cut for the first time, and containing ruts, and stones, and full of wild beasts, and which has never yet, received any traveller. For now, by the grace of God, there is no danger for bishops, but deep peace on all sides, and we all enjoy a calm, since the Word of piety has been extended to the ends of the world, and our rulers keep the faith with strictness. But then there was nothing of this, but wherever any one might look, precipices and pitfalls, and wars, and fightings, and dangers; both rulers, and kings, and people and cities and nations, and men at home and abroad, laid snares for the faithful. And this was not the only serious thing, but also the fact that many of the believers themselves, inasmuch as they tasted for the first time strange doctrines, stood in need of great indulgence, and were still in a somewhat feeble condition and were often upset. And this was a thing which used to grieve the teachers, no less than the fightings without, nay rather much more. For the fightings without, and the plottings, afforded much pleasure to them on account of the hope of the rewards awaiting them. On this account the apostles returned from the presence of the Sanhedrin rejoicing because they had been beaten; Acts 5:41 and Paul cries out, saying: I rejoice in my sufferings, Colossians 1:24 and he glories in his afflictions everywhere. But the wounds of those at home, and the falls of the brethren, do not suffer them to breathe again, but always, like some most heavy yoke, continually oppress and afflict the neck of their soul. Hear at least how Paul, thus rejoicing in sufferings, is bitterly pained about these. For who, says he, is weak, and I am not weak? Who is offended, and I burn not? 2 Corinthians 11:29 and again, I fear lest when I come I shall find you not such as I would, and I be found of you such as you would not, 2 Corinthians 12:20 and a little afterwards, Lest when I come again to you, God humble me, and I shall mourn many of those who have sinned before, and have not repented of their uncleanness, and wantonness, and fornication which they have committed. 2 Corinthians 12:21 And throughout you see that he is in tears and lamentations on account of members of the household, and evermore fearing and trembling for the believers. Just as then we admire the pilot, not when he is able to bring those who are on board safe to shore when the sea is calm, and the ship is borne along by favourable winds, but when the deep is raging and the waves contending, and the passengers themselves within in revolt, and a great storm within and without besets those who are on board, and he is able to steer the ship with all security; so we ought to wonder at, and admire those who then had the Church committed to their hands, much more than those who now have the management of it; when there was a great war without and within, when the plant of the faith was more tender, and needed much care, when, as a newly-born babe, the multitude in the church required much forethought, and the greatest wisdom in any soul destined to nurse it; and in order that you may more clearly learn, how great crowns they were worthy of, who then had the Church entrusted to them, and how great work and danger there was in undertaking the matter on the threshold and at the beginning, and in being the first to enter upon it, I bring forward for you the testimony of Christ, who pronounces a verdict on these things, and confirms the opinion which has been expressed by me. For when he saw many coming to him, and was wishing to show the apostles that the prophets toiled more than they, he says: Others have laboured, and you have entered into their labour. John 4:38 And yet the apostles toiled much more than the prophets. But since they first sowed the word of piety, and won over the untaught souls of men to the truth, the greater part of the work is credited to them. For it is by no means the same thing for one to come and teach after many teachers, and himself to be the first to sow seeds. For that which has been already practised, and has become customary with many, would be easily accepted; but that which is now for the first time heard, agitates the mind of the hearers, and gives the teacher a great deal to do. This at least it was which disturbed the audience at Athens, and on this account they turned away from Paul, reproaching him with, You bring certain strange things to our ears. Acts 17:20 For if the oversight of the Church now furnishes much weariness and work to those who govern it, consider how double and treble and manifold was the work then, when there were dangers and fighting and snares, and fear continually. It is not possible to set forth in words the difficulty which those saints then encountered, but he alone will know it who comes to it by experience.

4. And I will speak of a fourth crown, arising for us out of this episcopate. What then is this? The fact that he was entrusted with our own native city. For it is a laborious thing indeed to have the oversight of a hundred men, and of fifty alone. But to have on one’s hands so great a city, and a population extending to two hundred thousand, of how great virtue and wisdom do you think there is a proof? For as in the care of armies, the wiser of the generals have on their hands the more leading and more numerous regiments, so, accordingly, in the care of cities. The more able of the rulers are entrusted with the larger and more populous. And at any rate this city was of much account to God, as indeed He manifested by the very deeds which He did. At all events the master of the whole world, Peter, to whose hands He committed the keys of heaven, whom He commanded to do and to bear all, He bade tarry here for a long period. Thus in His sight our city was equivalent to the whole world. But since I have mentioned Peter, I have perceived a fifth crown woven from him, and this is that this man succeeded to the office after him. For just as any one taking a great stone from a foundation hastens by all means to introduce an equivalent to it, lest he should shake the whole building, and make it more unsound, so, accordingly, when Peter was about to depart from here, the grace of the Spirit introduced another teacher equivalent to Peter, so that the building already completed should not be made more unsound by the insignificance of the successor. We have reckoned up then five crowns, from the importance of the office, from the dignity of those who ordained to it, from the difficulty of the time, from the size of the city, from the virtue of him who transmitted the episcopate to him. Having woven all these, it was lawful to speak of a sixth, and seventh, and more than these; but in order that we may not, by spending the whole time on the consideration of the episcopate, miss the details about the martyr, come from this point, let us pass to that conflict. At one time a grievous warfare was rekindled against the Church, and as though a most grievous tyranny overspread the earth, all were carried off from the midst of the market-place. Not indeed charged with anything monstrous, but because being freed from error, they hastened to piety; because they abstained from the service of demons, because they recognized the true God, and worshipped his only begotten Son, and for things for which they ought to have been crowned, and admired and honoured, for these they were punished and encountered countless tortures, all who embraced the faith, and much more they who had the oversight of the churches. For the devil, being crafty, and apt to contrive plots of this kind, expected that if he took away the shepherds, he would easily be able to scatter the flocks. But He who takes the wise in their craftiness, wishing to show him that men do not govern His church, but that it is He himself who everywhere tends those who believe in Him, agreed that this should be, that he might see, when they were taken away, that the cause of piety was not defeated, nor the word of preaching quenched, but rather increased; that by these very works he might learn both himself, and all those who minister to him, that our affairs are not of men, but that the subject of our teaching has its root on high, from the heavens; and that it is God who everywhere leads the Church, and that it is not possible for him who fights against God, ever to win the day. But the Devil did not only work this evil, but another also not less than this. For not only in the cities over which they presided, did he suffer the Bishops to be slaughtered; but he took them into foreign territory and slew them; and he did this, in anxiety at once to take them when destitute of friends, and hoping to render them weaker with the toil of their journey, which accordingly he did with this saint. For he called him away from our city to Rome, making the course twice as long, expecting to depress his mind both by the length of the way and the number of the days, and not knowing that having Jesus with him, as a fellow traveller, and fellow exile on so long a journey, he rather became the stronger, and afforded more proof of the power that was with him, and to a greater degree knit the Churches together. For the cities which were on the road running together from all sides, encouraged the athlete, and sped him on his way with many supplies, sharing in his conflict by their prayers, and intercessions. And they derived no little comfort when they saw the martyr hastening to death with so much readiness, as is consistent in one called to the realms which are in the heaven, and by means of the works themselves, by the readiness and by the joyousness of that noble man, that it was not death to which he was hastening, but a kind of long journey and migration from this world, and ascension to heaven; and he departed teaching these things in every city, both by his words, and by his deeds, and as happened in the case of the Jews, when they bound Paul, and sent him to Rome, and thought that they were sending him to death, they were sending a teacher to the Jews who dwelt there. This indeed accordingly happened in the case of Ignatius in larger measure. For not to those alone who dwell in Rome, but to all the cities lying in the intervening space, he went forth as a wonderful teacher, persuading them to despise the present life, and to think naught of the things which are seen, and to love those which are to come, to look towards heaven, and to pay no regard to any of the terrors of this present life. For on this and on more than this, by means of his works, he went on his way instructing them, as a sun rising from the east, and hastening to the west. But rather more brilliant than this, for this is wont to run on high, bringing material light, but Ignatius shone below, imparting to men’s souls the intellectual light of doctrine. And that light on departing into the regions of the west, is hidden and straightway causes the night to come on. But this on departing to the regions of the west, shone there more brilliantly, conferring the greatest benefits to all along the road. And when he arrived at the city, even that he instructed in Christian wisdom. For on this account God permitted him there to end his life, so that this man’s death might be instructive to all who dwell in Rome. For we by the grace of God need henceforward no evidence, being rooted in the faith. But they who dwelt in Rome, inasmuch as there was great impiety there, required more help. On this account both Peter and Paul, and this man after them, were all slain there, partly, indeed, in order that they might purify with their own blood, the city which had been defiled with blood of idols, and partly in order that they might by their works afford a proof of the resurrection of the crucified Christ, persuading those who dwell in Rome, that they would not with so much pleasure disdain this present life, did they not firmly persuade themselves that they were about to ascend to the crucified Jesus, and to see him in the heavens. For in reality it is the greatest proof of the resurrection that the slain Christ should show forth so great power after death, as to persuade living men to despise both country and home and friends, and acquaintance and life itself, for the sake of confessing him, and to choose in place of present pleasures, both stripes and dangers and death. For these are not the achievements of any dead man, nor of one remaining in the tomb but of one risen and living. Since how could you account, when he was alive, for all the Apostles who companied with him becoming weaker through fear to betray their teachers and to flee and depart; but when he died, for not only Peter and Paul, but even Ignatius, who had not even seen him, nor enjoyed his companionship, showing such earnestness as to lay down life itself for his sake?

5. In order then that all who dwell in Rome might learn that these things are a reality, God allowed that there the saint should be perfected, and that this was the reason I will guarantee from the very manner of his death. For not outside the walls, in a dungeon, nor even in a court of justice, nor in some corner, did he receive the sentence which condemned him, but in the midst of the theatre, while the whole city was seated above him, he underwent this form of martyrdom, wild beasts being let loose upon him, in order that he might plant his trophy against the Devil, beneath the eyes of all, and make all spectators emulous of his own conflicts. Not dying thus nobly only, but dying even with pleasure. For not as though about to be severed from life, but as called to a better and more spiritual life, so he beheld the wild beasts gladly. Whence is this manifest? From the words which he uttered when about to die, for when he heard that this manner of punishment awaited him, may I have joy, said he, of these wild beasts. For such are the loving. For they receive with pleasure whatever they may suffer for the sake of those who are beloved, and they seem to have their desire satisfied when what happens to them is more than usually grievous. Which happened, therefore, in this man’s case. For not by his death alone, but also by his readiness he studied to emulate the apostles, and hearing that they, after they had been scourged retired with joy, himself too wished to imitate his teachers, not only by his death, but by his joy. On this account he said, may I have joy of your wild beasts, and much milder than the tongue of the tyrant did he consider the mouths of these; and very reasonably. For while that invited him to Gehenna, their mouths escorted him to a kingdom. When, therefore, he made an end of life there, yea rather, when he ascended to heaven, he departed henceforward crowned. For this also happened through the dispensation of God, that he restored him again to us, and distributed the martyr to the cities. For that city received his blood as it dropped, but you were honoured with his remains, you enjoyed his episcopate, they enjoyed his martyrdom. They saw him in conflict, and victorious, and crowned, but you have him continually. For a little time God removed him from you, and with greater glory granted him again to you. And as those who borrow money, return with interest what they receive, so also God, using this valued treasure of yours, for a little while, and having shown it to that city, with greater brilliancy gave it back to you. You sent forth a Bishop, and received a martyr; ye sent him forth with prayers, and you received him with crowns; and not only ye, but all the cities which intervene. For how do ye think that they behaved when they saw his remains being brought back? What pleasure was produced! How they rejoiced! With what applause on all sides they beset the crowned one! For as with a noble athlete, who has wrestled down all his antagonists, and who comes forth with radiant glory from the arena, the spectators receive him, and do not allow him to tread the earth, bringing him home on their shoulders, and besetting him with countless praises: so also the cities in order receiving this saint then from Rome, and bearing him upon their shoulders as far as this city, escorted the crowned one with praises, celebrating the champion, in song; laughing the Devil to scorn, because his artifice was turned against him, and what he thought to do against the martyr, this turned out for his behoof. Then, indeed, he profited, and encouraged all the cities; and from that time to this day he enriches this city, and as some perpetual treasure, drawn upon every day, yet not failing, makes all who partake of it more prosperous, so also this blessed Ignatius fills those who come to him with blessings, with boldness, nobleness of spirit, and much courage, and so sends them home.

Not only today, therefore, but every day let us go forth to him, plucking spiritual fruits from him. For it is, it is possible for him who comes hither with faith to gather the fruit of many good things. For not the bodies only, but the very sepulchres of the saints have been filled with spiritual grace. For if in the case of Elisha this happened, and a corpse when it touched the sepulchre, burst the bands of death and returned to life again, 2 Kings 13:21 much rather now, when grace is more abundant, when the energy of the spirit is greater, is it possible that one touching a sepulchre, with faith, should win great power; thence on this account God allowed us the remains of the saints, wishing to lead by them us to the same emulation, and to afford us a kind of haven, and a secure consolation for the evils which are ever overtaking us. Wherefore I beseech you all, if any is in despondency, if in disease, if under insult, if in any other circumstance of this life, if in the depth of sins, let him come hither with faith, and he will lay aside all those things, and will return with much joy, having procured a lighter conscience from the sight alone. But more, it is not only necessary that those who are in affliction should come hither, but if any one be in cheerfulness, in glory, in power, in much assurance towards God, let not this man despise the benefit. For coming hither and beholding this saint, he will keep these noble possessions unmoved, persuading his own soul to be moderate by the recollection of this man’s mighty deeds, and not suffering his conscience by the mighty deeds to be lifted up to any self conceit. And it is no slight thing for those in prosperity not to be puffed up at their good fortune, but to know how to bear their prosperity with moderation, so that the treasure is serviceable to all, the resting place is suitable, for the fallen, in order that they may escape from their temptations, for the fortunate, that their success may remain secure, for those in weakness indeed, that they may return to health, and for the healthy, that they may not fall into weakness. Considering all which things, let us prefer this way of spending our time, to all delight, all pleasure, in order that rejoicing at once, and profiting, we may be able to become partakers with these saints, both of their dwelling and of their home, through the prayers of the saints themselves, through the grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father with the Holy Spirit, now and always forever and ever Amen.”

Source: Source. Translated by T.P. Brandram. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.)

In 1946, C.S. Lewis wrote “A Christmas Sermon For Pagans” in Strand Magazine (Strand magazine, Vol. 112, Issue 672, December 1946). However, it was forgotten for decades until Stephanie Derrick discovered it in 2017 while preparing to do research for her PhD at the University of Stirling on Lewis’ international reception. Here is the full essay (you may find scanned images of the essay at end!):

A Christmas Sermon For Pagans

“When I was asked to write a Christmas sermon for pagans, I accepted the job light-heartedly enough, but now that I sit down to tackle it, I discover a difficulty: are there any pagans in England for me to write to? I know that people keep on telling us that this country is relapsing into paganism; but they only mean that it is ceasing to be Christian, and is that at all the same thing?

Let us remember what a pagan or heathen (I use the words interchangeably) really was. A heathen was a man who lived out on the heath, out in the wilds. A pagan was a man who lived in a “pagus” or small village. Both words in fact meant a rustic or yokel. They date from the time when the larger towns of the Roman Empire were already Christianised, but the old nature religions still lingered in the country. Pagans or heathens were the backward people in the remote districts who had not yet been converted, who were still pre-Christians. To say that modern people who have drifted away from Christianity are pagans is to suggest that a post-Christian man is the same as a pre-Christian man. But that is like thinking that a woman who has lost her husband is the same sort of person as an unmarried girl. Or that a street where the houses have been knocked down is the same as a field where no house has yet been built.

The ruined street and the unbuilt field are alike in one respect, namely that neither will keep you dry if it rains, but they are different in every other respect: rubble, dust, broken bottles, old bedsteads, and stray cats are very different from grass, thyme, clover, buttercups, and the lark singing overhead.

The real pagan differed from the post-Christian in the following ways. Firstly, he was religious. From the Christian point of view, he was indeed too religious by half. He was full of reverence. For him the earth was holy, the woods and waters were alive. His agriculture was a ritual as well as a technique. And secondly, he believed in what we now call “an objective right and wrong”. That is, he thought the distinction between pious and impious acts was something that existed independently of human opinions: something like the multiplication table, which man had not invented, but had found to be true, and which he had better take notice of. The gods would punish him if he did not.

To be sure, by Christian standards his list of right and wrong acts was rather a muddled one. He thought (and the Christians agreed) that the gods would punish him for setting the dogs on a beggar who came to his door, or for striking his father. But he also thought they would punish him for turning his face to the wrong point of the compass when he began ploughing. Though his code included some fantastic sins and duties, it got in most of the real ones.

This leads us to the third great difference between a pagan and a post-Christian man. Believing in a real right and wrong means finding out that you are not very good. The pagan code may have been on some points a low one, but it was too high for the pagan to live up to. Hence a pagan, though in many ways merrier than a modern, had a deep sadness. When he asked himself what was wrong with the world, he did not immediately reply “the social system” or “our allies” or “education”. It occurred to him that he -- himself -- might be one of the things that was wrong with the world. He knew he had sinned. And the terrible thing was he thought the gods made no difference between voluntary and involuntary sins. You might get into their bad books by mere accident. And once in, it was very hard to get out of them. The pagan dealt with this situation in a rather silly way. His religion was a mass of ceremonies, sacrifices, purifications, et cetera, which were supposed to take away guilt, but they never quite succeeded. His conscience was not at ease.

Now, the post-Christian view which is gradually coming into existence (it is complete already in some people, and still incomplete in others) is quite different. According to it, nature is not a living thing to be reverenced. It is a kind of machine for us to exploit. There is no objective right or wrong. Each race or class can invent its own code or ideology just as it pleases. And whatever may be amiss with the world, it is certainly not we the ordinary people. It is up to God, if after all he should happen to exist, or to government, or to education, to give us what we want. They are the shop, we are the customer, and the customer is always right.

Now if the post-Christian view is the correct one then we have indeed woken from a nightmare. The old fear, the old reverence, the old restraints... how delightful to have woken up into freedom, to be responsible to no one, to be utterly and absolutely our own masters! We have, of course, lost some fun. A universe of colourless electrons (which is presently going to run down and annihilate all organic life everywhere and forever) is, perhaps, a little dreary compared with the earth-mother and the sky-father, the wood nymphs and the water nymphs, chaste Diana riding the night sky and homely Vesta flickering on the hearth. But one can’t have everything, and there are always the flicks and the radio: if the new view is correct, it has very solid advantages.

But is it? And if so, why are things not going better? What do you make of the present threat of world famine? We know now it is not entirely due to the war. From country after country comes the same story of failing harvests. Even the whales have less oil. Can it be that nature, or something behind nature, is not simply a machine that we can do what we like with? That she is hitting back? Waive the point. Suppose she is only a machine, and that we are free to master her at our pleasure. Have you not begun to see that man’s conquest of nature is really man’s conquest of man? That every power wrested from nature is used by some men over other men? Men are the victims, not the conquerors in this struggle. Each new victory over nature yields new means of propaganda to enslave them, new weapons to kill them, new power for the state, and new weakness for the citizen. New contraceptives to keep man from being born at all.

As for ideologies, does no one see the catch? If there is no real wrong and right -- nothing good or bad in itself -- none of these ideologies can be better or worse than another. For a better moral code can only mean one which comes nearer to some real or absolute code. One map of New York can be better than another only if there is a real New York for it to be truer to. If there is no objective standard then our choice between one ideology and another becomes a matter of arbitrary taste. Our battle for democratic ideals against Nazi ideals has been a waste of time, because the one is no better than the other. Nor can there ever be any real improvement or deterioration. If there is no real goal, we can’t get any nearer to it, or farther from it. In fact there is no real reason for doing anything at all.

It looks to me, neighbours, as though we shall have to set about becoming true pagans, if only as a preliminary to becoming Christians. I don’t mean that we should begin leaving little bits of bread under the tree at the end of the garden as an offering to the dryad. I don’t mean that we should dance to Dionysus across Hampstead Heath, though perhaps a little more solemn or ecstatic gaity and a little less commercialised amusement might make our holidays better than they now are. I don’t even mean (though I do very much wish) that we should recover that sympathy with nature, that religious attitude to the family, and that appetite for beauty which the better pagans had. Perhaps what I do mean is best put like this: if the modern post-Christian view is wrong (and every day I find it harder to think it right) then there are three kinds of people in the world. 1) Those who are sick and don’t know it: the post-Christians. 2) Those who are sick and know it: the pagans. 3) Those who have found the cure.

And if you start in the first class, you must go through the second to reach the third. For (in a sense) all that Christianity adds to paganism is the cure. It confirms the old belief that in this universe we are up against Living Power: that there is a real Right and that we have failed to obey it: that existence is beautiful and terrifying. It adds a wonder of which paganism had not distinctly heard: that the Mighty One has come down to help us, to remove our guilt, to reconcile us.

All over the world, even in Japan, even in Russia, men and women will meet on December the 25th to do a very old-fashioned and very pagan thing: to sing and feast because God has been born.

You are uncertain whether it is more than a myth. Well, if it is only a myth then our last hope is gone. But is the opposite explanation not worth trying? Who knows but that here -- and here alone -- lies your way back? Not only to heaven, but to earth too, and to the great human family whose oldest hopes are confirmed by this story that does not die.”

Although it may seem we are all alone in a cold, empty universe, the reality is that we live in a ‘Christmas-soaked’ universe. Christ has made this universe a place of His nativity. It was first made by Him and now is being re-enchanted and restored through Him. Although Western culture is decidedly ‘post-Christian,’ it is still ‘haunted’ by this ghost of Christmas past and can never be free of Him. Although consumerism and confusion has overwhelmed us, each Christmas season is still an opportunity for individuals, families, and societies to find resurrection by once again discovering the ‘cosmic nativity’ where wise men still travel from afar to come and worship.

Join me for a 5 part series starting Monday, December 1st til December 29th to discuss the importance of Christ’s nativity and incarnation w/ C.S. Lewis (Christmas Sermon to Pagans), J.R.R. Tolkien (Letters from Father Christmas), the Church Fathers (Nativity Homilies), and many Orthodox writers & thinkers (Reflections on the Nativity). We will be live for 2 hours each Monday from 8pm-10pm (EST). Sessions will also be available as recordings.

Find the course below through St. Athanasius College.

https://courses.bothanddesign.com/courses/cosmic-nativity/

Course Modules

Session 1: Puritans, Atheists, & the Ghost of Christmas Past
(C.S. Lewis’ Christmas Sermon to Pagans; Part 1)

Session 2: A Christmas Filled Universe
(C.S. Lewis’ Christmas Sermon to Pagans; Part 2)

Session 3: How Old is Father Christmas?
(Tolkien’s Letters From Father Christmas; Part 1)

Session 4: Snow Elves & the Great Goblin War of 1453
(Letters From Father Christmas; Part 2)

Session 5: The Child Who Crushed the Dragons
(Patristic Homilies & Liturgical Texts on the Nativity)

Course Details

Dates/Times: Mondays at 8:00 PM EST, beginning December 1st. Recordings will be provided to all students.
Length of Course: 5 weeks
Class Format: 60 minutes of lecture, followed by 60 minutes of discussion
Prerequisite: Open to all; no prerequisites required

Deacon Seraphim (Richard) Rohlin is probably one of the most interesting people I have ever met. I first heard of him because of his work on J.R.R. Tolkien from an Orthodox perspective years ago but later came to realize that he brings profound insights to almost any topic he discusses (Orthodox catechesis to medieval church history to ancient tales and myths).

I also really enjoyed his talk that he gave at the recent Touchstone conference in Chicago where many Orthodox speakers presented (Rod Dreher, Paul Kingsnorth, Jonathan Pageau, and Deacon Seraphim). He spoke of the importance of the dining room table in the home and how feasting as a family can renew civilization in the midst of ruins. Feasting is more than eating together. It involves inviting guests (friends and strangers i.e. ‘feasting the poor’), preparing recipes that match the liturgical calendar (i.e. a roasted goose w/ the last of the blackberries for Michaelmas), saying the prayers of the church, story telling, poetry, laughter, and likely for him, some pipe smoking on the front porch.

While at the conference, I also sensed that Deacon Seraphim serves as kind of a bridge between talks given by Rod Dreher and Paul Kingsnorth. Anyone who follows Kingsnorth knows that he is a prophet against the Machine and AI and that he emphasizes a kind of wild Christianity. I love many of his essays as well as his series on holy wells and Irish/English saints. Rod Dreher can also sound a bit like Kingsnorth in his ‘Benedict Option’ and yet he is also willing to enter into the culture wars with a battle cry and state his opinions on ways to save or renew Christian civilization (Christendom in the broad sense of the word). The tension between these two talks is the same kind of tension we see in church history between the monk’s cave and the bishop’s cathedral.

As I pondered these two dynamic talks, I stumbled upon an essay that Deacon Seraphim Rohlin wrote a few years back that seems to provide a resolution. He writes,

“This is the strange, most basic paradox of the Gospel which Our Lord models for us when he humbles Himself, and makes Himself of no reputation, and becomes obedient unto death—even the death of the Cross. And yet it is on the basis of this that all the beauty of Christendom has been built. Within that great “cathedral” there is room and enough for “food and song,” just as there is room for romantic love, but these things were built on the bones of the martyrs... Scruton says that our idea of the sacred is at the heart of our idea of home. Architecture, I would argue, follows asceticism, and if we are going to create a sense of oikophilia which is worth passing down to our children, it must begin with self-denial. The monk leaves the world for the sake of the world; the Christian fasts for the sake of his body; the Shire is saved, but not for Frodo.” Source: Saving the Shire: Ascetic Renunciation and Love of Home

It was from the caves and catacombs (fasting, praying, studying, solitude with God) that true Christian civilization was born. This led to the formation of the world’s first hospital campus (The Basileiad, built by St. Basil in 4th century), the first Christian university (Pandidakterion, 5th century), as well as the world’s largest cathedral for 1,000 years (Hagia Sophia in 6th century). And let’s not forget that it led to the liturgical services of Holy Week, which Deacon Seraphim considers the pinnacle of all literature and poetry in history!

Of course, Kingsnorth reminds us that rugged discipleship (“pick your cross and follow Me”) at the end of the empire must always take precedence over maintaining our beloved institutions of Christian civilization and that there is real risk of apostasy if we try to hold onto power through worldly means. At the same time, Dreher reminds us that we cannot go into complete hiding (the caves) while there "is still some good in this world (or the West) worth fighting for.” (-Samwise). Perhaps, the best way to unite the cave (Kingsnorth) with the cathedral (Dreher) is through the ordinary, dining room tables of our homes where the many halflings gather around the father as he tells the stories of ancient dragons and brave saints over a very merry feast.

You may find Deacon Seraphim (Richard) Rohlin’s full interview below as well as links to his 3 popular podcasts.

Universal History (co-host, Jonathan Pageau)

The Great Tales w/ Ancient Faith (co-host, Fr. Andrew Stephen Damick)

Amon Sul (Lord of the Rings/Tolkien) (co-host, Fr. Andrew Stephen Damick)

I recently had a Catholic who is honestly inquiring into Orthodoxy ask me about the Immaculate Conception and believed that most Orthodox responses that he read felt inadequate. I decided to create a 3 part series for him surveying both Western and Eastern sources (Church Fathers, Medieval Teachers, Modern Statements) to discuss where this discussion/debate began and where Roman Catholicism and the Orthodox Church landed on these questions.

Of course, both Roman Catholicism and Orthodoxy reject the modern Protestant positions on the Blessed Virgin Mary. We believe she is Ever-Virgin; she is the Theotokos (God-bearer or Mother of God), and her soul AND body was received into heaven at her death (Dormition). We also both hold that she never committed a grievous, personal sin in this life through her cooperation with God’s grace. However, the topic of her conception in the womb of St. Anne and whether she inherited original/ancestral sin from Adam was hotly debated throughout the second millennium. Please find the first video below in the series with the next two to soon follow.

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Two months ago, I had the wonderful opportunity of interviewing Fr. Patrick Cardine of St. Patrick’s Orthodox Church in Bealeton, Virginia. (It has been available for paid subscribers for some time but is now available to all). We touched on multiple topics, but Fr. Patrick primarily shaped his talk around missions and evangelization. I left this conversation not only feeling inspired to to embrace the Great Commission with greater courage and faith but also a sharper vision of what this media ministry, Barrel Aged Faith, is supposed to be about.

I really hope you enjoy this interview as much as I did. Much of it is a breath of fresh air during these challenging times.

The Barrel’s Mission

Being inspired from this talk, Barrel Aged Faith is expanding its content so that an even wider audience can be reached. Here is how:

1) In person interviews w/ Orthodox Priests, Scholars, Authors, & Artists about their personal stories of faith,

2) Orthodox Bible Studies w/ Seraphim Hamilton & co.,

3) Engaging mini-series that compare Orthodox theology to contemporary works such as ‘The Unseen Realm of Dr. Michael Heiser and Stranger Things” or C.S. Lewis’ Great Divorce w/ a special ‘guest host’ (To be announced!).

Many people are finding themselves interested in Christianity once again but are not quite ready for a commitment to a Church or theological tradition. This is where Barrel Aged Faith hopes to help bridge the gap through ‘cultural evangelization’ as well as ‘creative apologetics.’

Upcoming Interviews & News

I also recently interviewed Fr. Joshua Gengig who was a former Lutheran Pastor that I believe you will quite enjoy. (Part 1 will be an early release for paid subscribers; Part 2 will be exclusively for paid subscribers) Here is a clip below that we recorded this last Thursday, which related to the Kirk shooting and the current America crisis: https://youtube.com/shorts/lvLqyy6SgUk “How is an Orthodox Christian to respond?”

Also, my friend David Bahler of The Sacred Life is coming out with a mini-series on icons and symbolism which I hope you will check out.

I interviewed David a few months ago as we discussed his journey from the Mennonite tradition to Holy Orthodoxy:

Also, if you missed my interview w/ Fr. Christopher Foley (from the band Luxury), you should certainly check it out as we explored ‘deconstruction’ of faith and how seekers are finding Christ in the Orthodox Church.

Lastly, Fr. Joseph Lucas is doing a paid course through St. Athanasius Orthodox College on his book, “How To Read the Fathers” that you should check out! You may also find my course: “Patristic Wardrobe: Finding the Fathers through the Thought of C.S. Lewis” which is now only $40. https://courses.bothanddesign.com/all-courses/

Here is our interview from this year:

Please keep Barrel Aged Faith in your prayers. We hope to play a small part in bringing more people “To Christ and the Ancient Faith for the Renewal of the World’s Future!”

In XC,
Cassian Kyle King

In my recent interview with Orthodox priest, Fr. Christopher Foley, he recounts how many of his friends and acquaintances in the Christian music industry no longer practice the faith after going through an experience of ‘deconstruction.’

“ A lot of the people we knew in the Christian music scene… have just completely deconstructed and just left Christianity altogether, because I think the only thread that was holding them onto Christianity was that music scene. And I think when that music scene kind of has run its course and it's left people with nothing to really hold onto. That's been hard to see.”

This exit of ‘evangelical Christian’ musicians has become more notable as lead singer of Hawk Nelson announced in 2020 that he no longer believes in God. The original guitarist of the Newsboys also spoke about his atheism and alluded to the fact that many of the current Newsboys have their hidden struggles. Fr. Christopher was able to get to know many Christian musicians since he was deep in the scene himself through his band ‘Luxury,’ and it is these sort of people that he feels called to engage.

“But I also have this burden for folks like that… [My message for them would be] ‘You know, before you completely leave Christianity altogether, consider the Orthodox faith, because I think it will answer a lot of your questions and what you're longing for.’”

Fr. Christopher has found that many people simply need a safe place to ask the hard questions. They are going through a period of deconstruction and experiencing the same kind of grief of ‘doubting Thomas.’ In our interview, he pointed to a hymn that is sung in the Orthodox church:

 “On Thomas Sunday we sing about “the most wonderful doubt of Thomas.” You know, we hymn it, you know, “doubt bore certain faith.” And so, I mean, in a way it kind of ties back to the, the deconstruction conversation… Deconstruction sometimes can be a healthy thing in order for it to bring someone back to faith.”

He has also found that it is good to give them some pushback:

“ What is this deconstruction… leading you to? Is there a sense of wanting to rebel and ask these questions? But what about… reclaiming faithfulness as an act of rebellion? It's easy to rebel; it's easy to deconstruct, but you know, it's much harder to remain faithful and ask the hard questions so that you can remain faithful. So I think it's good to be able to engage those conversations.”

Father Christopher is also seeing people who left Christianity years ago now return through the doors of the Orthodox Church. Some of them became agnostics or atheists while others became new age seekers, buddhists, or even muslims. One man said that if he knew Orthodoxy existed, he likely would have never left Christianity for Islam. All of them were looking for a more embodied form of worship within a tradition that had historical roots which could engage their deeper questions.

“We have about 75 people coming to our catechism class right now. And I'm asking these people, ‘Why are you here?’ And it's all the same. There is this desire for an embodied faith where Christ is truly worshiped with reverence and awe. And there is tradition to kind of sink their teeth into. It’s orthopraxy… a way of living one's life. That means having one's life changed and transformed by Christ.”

If you are interested in exploring more of Fr. Christopher’s story as well as the band ‘Luxury,’ you may be interested in watching the documentary below (as well as other interviews on NPR, Unbelievable podcast, and more).

“Parallel Love: The Story of a Band Called Luxury” (3 Band Members Now Orthodox Priests)

NPR: The Curious Tale Of The Band Luxury, Who Escaped Tragedy And Embraced Faith

Unbelievable Podcast w/ Fr. Christopher Foley & Audrey Assad (Now Ex-Christian; Ex-Catholic)

Barrel Aged Faith I Kyle King

Tapping the Ancient Faith for the World's Future

Something spontaneous happened last Sunday. After Divine Liturgy and coffee hour, some of my children were playing in the St. Thekla house (which holds our church library and rooms for our homeschool coop as well as Church School). In the dedicated ‘play area,’ my wife saw my daughter crawl to the children’s icon corner and give Jesus a kiss. My wife later showed me the photo since I was not with them (I was at the playground talking with a Protestant trying to discern between Orthodoxy and Roman Catholicism). My heart was deeply moved in the simplicity of this photo.

“Beholding Faces”

We adults who did not grow up Orthodox may have initially found it strange or weird that people were greeting icons of our Lord, the Theotokos, the angels, and the saints. with a kiss. In worse cases, we may have even thought of it as an act of idolatry. Yet young children are different, because there is something very simple about love and faces. A newborn baby stares at the face of her mother when nursing. A tearful child searches for the face of his parent when he scrapes his knee. A man locks eyes with the face of his bride when she walks down the aisle. A disciple beholds the Face of our Lord when he attempts to walk on water. In many ways, a whole person is summed up in their face.

Of course, there are all sorts of apologetic arguments we could make for why it is licit to depict Christ and the saints through icons. One could turn to St. John Damascene’s masterful work or you could even purchase Michael Garten’s book on the evidence of icons in the early church, but ultimately love is the answer. Our prayer is that when our daughter becomes 4 years of age… 8 years of age… 16 years of age and beyond, that she will continue to fix her eyes on the Face of our Lord and greet Him with a holy kiss.

Barrel Aged Faith in the Catacombs?

A lady approached me a few weeks ago during coffee hour and stated that she had a fun story to share with me. She had recently returned from Rome and had the opportunity to tour the St. Sebastian catacombs (see above). She noticed that the tour guide was from America and asked where he was from. He stated that he was from Indiana, and she mentioned she was from Indiana as well! (Already notable since we aren’t a very big state). It came up that she was an Orthodox Christian, and he stated that he had been learning more about Orthodoxy lately and listened to an Orthodox podcast. She asked him “which one?” and he stated, “Barrel Aged Faith!” She was so surprised, because it was one of the few podcasts she listens to and that she happened to go to church with me! He then mentioned a few videos where I feature different icons that show up in the various Roman catacombs.

It was exciting to hear of these global (and local) connections being made and that people are exploring our beautiful Orthodox faith at a much deeper level (even underground)!

My Middle Earth Themed 40th Birthday

My family surprised me with a 40th 'Lord of the Rings' Birthday Party! Keebler Elf cookies are my favorite, and so it was fun to see them 'in council.' My wife also made a cheesecake 'eye of Sauron.' The potatoes in the beef stew were delicious along with the dried meats, berries, and cheeses. There were also plenty of little hobbits running around as well as delightful pumpkin ale. I was also joyous that "meat was back on the menu" right after the Dormition Fast!

Coming Up: In Person Interview with Orthodox Iconographer

I am very excited to continue traveling in order to do more ‘close up’ interviews, including an Orthodox iconographer in his own studio. We will be discussing his journey from Evangelicalism to Holy Orthodoxy as well as an inside look at his life. If you want to support paying for my gas to travel to these places and back, then consider becoming a paid subscriber for only $5 a month! If enough people sign up, I can continue to travel for these kind of interviews (which will include Orthodox priests, authors, scholars, and artists). $5 a month also supports the creation of more Orthodox Bible studies and deep dive theology courses. I also greatly appreciate all of you who do support, especially through prayer.

In XC,

Cassian Kyle King

Exclusive Paid Content Below (Bible Studies, Mini-Series)

I recently drove to St. Patrick's Orthodox Church in Virginia to interview Fr. Patrick Cardine (as well as Dr. Brian Donohue) in order to discuss the topics of evangelization and missions from an Orthodox point of view. This one hour and 10 minute interview was such a blessing and my hope is that it renews your spirit to share the Gospel of our Lord Jesus Christ with others and to bring more into the fold of Christ’s Church. You may find a free clip of the interview above, and paid substack subscribers may find the entire interview below!

If you would like me to do more 'in person' interviews with Orthodox priests, scholars, authors, and artists (composers, architects, iconographers, etc) , please consider supporting by becoming a monthly paid subscriber for only $5 a month! I already more interviews lined up, but there is cost involved and so any support allows these interviews to continue!

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Dear Friends,
I thought I would share one of my favorite prayers with you as well as few updates about Barrel Aged Faith!

Prayer of St. Dimitri of Rostov

Open, O doors and bolts of my heart, that Christ the King of Glory may enter!
Enter, O my Light, and enlighten my darkness;
Enter, O my Life, and resurrect my deadness;
Enter, O my Physician, and heal my wounds;
Enter, O Divine Fire, and burn up the thorns of my sins;
Ignite my inward parts and my heart with the flame of Thy love;
Enter, O my King, and destroy in me the kingdom of sin;
Sit on the throne of my heart and alone reign in me, O Thou, my King and Lord!

Dormition Fast

The Dormition fast is quickly coming upon us as we remember the passing of the Theotokos, the Blessed Virgin Mary, into Heaven. It last for two weeks from August 1st until the Feast of the Dormition on August 15th, and is one of the 4 major fasts throughout the year (Native/Advent, Lent, Apostles, Dormition)

St. John Damascene writes, ““Your stainless and wholly immaculate body has not been left on earth; the Queen, the Mistress, the Mother of God who has truly given birth to God has been translated to the royal palaces of heaven.” (Dormition Homilies)

This fast is also more restrictive and is much closer to Lent. A strict fast is followed on most of the days (no meat, dairy, wine, etc.), with the exceptions of fish on the Feast of the Transfiguration (August 6).

So what are you supposed to eat while praying and fasting?! This is where the summer harvest comes in.

Summer Harvest

Typically, the tomato harvest is coming in abundantly when the Dormition Fast arrives, which is why I generally eat a good, old fashion tomato sandwich with vegan mayo everyday. Our family also enjoys fresh cucumber sandwiches with dill. I’ve also been known to cook up some okra in the skillet with some fried green tomatoes and summer squash. There is also plenty of fresh, sweet corn and if you are fortunate, someone may give you a bag of delightful peaches. Although we are not focused on our ‘feasting’ during this fast, our families still must eat together and so each fasting season is generally accompanied by unique recipes that I look forward to each year. These ‘fasting’ recipes are by far the freshest!

Bible Study Course in Ephesians (James Coming Up!)

Also, if you are paid subscriber, do not forget to participate in our Bible study through the Book of Ephesians. Due to Seraphim moving around, we had to take a short break, but we are jumping back in to finish the book and then transition to James. See link below!

Traveling To Film

Also, keep me in your prayers as I go on the road more to conduct close up interviews with Orthodox priests, authors, artists, and scholars. I have already done a few and have more scheduled. Part 1 of these interviews will generally be for free, but Part 2 will be exclusive content for paid subscribers.

If you want the BAF to continue its work, please consider becoming a monthly paid subscriber (only $5 a month!) While this is the most popular option, some people give more while others give a one time gift, but the most important gift you can give is prayer and encouragement (so leave an encouraging comment below if you have the time!)

Upcoming Podcasts

BAF will also be launching more podcasts where I team up with another host. I cannot share much about them now, but I believe that many of you will enjoy them as we zero in much more on specific topics and themes.

Again, thank you all for prayers! You may find some of my recent videos below,

In XC,

Cassian (Kyle) King

(Future Cultural Renewal in light of Protestantism & Orthodoxy)

(A Short History of Self-Governing Churches [Not Denominations] in Orthodox History)

(Seraphim Hamilton on a Prophecy of Christ in Zechariah 6)

(Does Vatican 1 Teach Papal Maximalism or Minimalism? Debate Review w/ Michael Warren Davis)

Welcome to the first ‘Close Up’ interview through Barrel Aged Faith which I hope to do once or twice a month! In this case, I traveled to Virginia to visit my friend, Dr. Brian Donohue, who studied theology and philosophy at Franciscan University in Steubenville and received his doctorate in philosophy. In this interview, Brian describes his journey into the Orthodox Church from a background in Roman Catholicism. The main interview is free to all (above), but the second part is for paid subscribers below.

If you enjoy this type of format and hope that I travel more to interview priests, scholars, authors, and artists, then chip in $5 a month to help make this possible! For those who already supporting, thank you so much as it helped me recently purchase a new light for in person interviews.

In XC,
Cassian (Kyle) King

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The Orthodox Church in America is making final plans for the glorification of Righteous Matushka Olga of Alaska! The Primatial Canonization Vigil led by His Beatitude Metropolitan Tikhon begins in St. Olga's home village of Kwethluk this Thursday, June 19th at 8pm EST. You can watch the Livestream here:

Here is a wonderful description of her life from Legacy Icons (please support their work)!

“Saint Olga was born on February 3, 1916, in the Yup'ik village of Kwethluk, Alaska. Her family herded reindeer, and Olga (Arrsamquq, her Yup'ik name) loved spending time in the mountains as a child, playing with her six brothers. She married her husband, Nicolai Michael, in January 1935. She gave birth to 13 children, five of which died in childhood.

Olga served her community as a midwife and a healer. Her daughter Anita described her presence as "low-key" and calm, going about her business without making "a big deal out of it." In Yup'ik culture, such women were known to have strong faith, and Olga was no exception, practicing traditional medicine in her village coupled with her Orthodox faith.

In 1962 Olga's husband was ordained a priest, and she gained the title of "Matushka" (priest's wife). She began serving their parish in this important motherly role. She is known to have memorized major church services, baked the eucharistic Prosphora bread, made vestments, organized events in the life of the parish, and provided hospitality for guests.

She continued to care for the children of the village, compassionately providing clothes and food whenever it was needed. Through example, rather than punishment, she taught discipline, and was a true mother and grandmother to the community. She passed on the Orthodox faith to the children of her village, as well as the traditions and stories of their culture.” (Article from Legacy Icons)

“In the late 1970s she was diagnosed with terminal cancer. Her health returned for awhile, but she declined in 1979. In preparation for her death, she gave away her possessions and instructed her family how to carry on her responsibilities. She reposed peacefully on November 8, 1979, on the feast of the Synaxis of the Angels. Miraculous events surrounded her funeral: being November in Alaska, travel was dangerous and many who desired to attend were not able. But on the day of the funeral, the weather became mild, ice melted, and even thr ground softened so her grave could be dug. Fair weather birds even appeared. The following day, winter weather returned.

Many children born afterwards in the village were named Olga in her memory. In Orthodox fasion, her veneration started from the grassroots, spreading from local veneration in Alaska to the rest of North America and the world. Women who suffered abuse found healing at her gravesite. She has become known as an intercessor for mothers and midwives; many Orthodox women have an icon of St. Olga present while in labor.

On November 9, 2023, Saint Olga's glorification (canonization) was authorized by the Holy Synod of the Orthodox Church in America. Her formal glorification service will take place on June 20, 2025. Her feast day was established on November 10.” (Article from Legacy Icons)

Interview with Former Mennonite Who Became Orthodox

Also, my interview with David Bahler is now open to all! Many people have really enjoyed this discussion about the history of the Mennonite faith and why David believes that Orthodox Christianity ultimately fulfills it.

Also, paid subscribers, do not forget to keep up with our Bible study through the Book of Ephesians. There are 3 episodes available and I am currently editing episodes 4 & 5 so stay tuned!

Lastly, my interview with Deacon Nicholas Kotar is still for paid subscribers if you want to check out our wonderful conversation! It was a wonderful time, and he is so thoughtful about a host of topics. Again, the only way Barrel Aged Faith can continue to host interviews, Bible studies, upcoming courses, thoughtful response videos, and more is to have monthly support (only $5 a month!). So if you feel led, jump in the fun, and it would be great to have you on board!

In XC,
Cassian Kyle King

Dear paid subscribers, thank you for your continued support! Not only do you get access to exclusive paid Bible studies (with Seraphim Hamilton) and courses, but also early releases to interviews a few weeks in advance. This interview was a true joy, and Deacon Nicholas Kotar is so thoughtful on a great many topics. I hope you enjoy this interview as much as I did! (Below is clip preview for you all and below that is the full interview for paid subscribers).

In XC,
Cassian Kyle King

Articles discussed in today's interview with Deacon Nicholas Kotar

• https://thewoodbetweentheworlds.substack.com/p/the-consolation-of-fantasy

• https://thewoodbetweentheworlds.substack.com/p/the-suns-reflection-in-water Dr. Michael Ward's amazing article on the true finale of The Lord of the Rings: https://anunexpectedjournal.com/peak-middle-earth-why-mount-doom-is-not-the-climax-of-the-lord-of-the-rings/

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