Відео

Paul's teaching authority was recognized by all Apostles of Christ and is not contradictory to Christ in any way. 2k years have affirmed St Paul's teachings. He was accepted right out of the gate by all Christians and his writings were treated as holy Scripture. The Vatican is a corrupt organization that didn't even exist for over a thousand years after St Paul, so I'm not sure where you are getting any of this. St. Paul's writings are full of messages about love and forgiveness and match Christ's perfectly. And likewise, Christ called people a "brood of vipers" so he wasn't always "nice."

I was filming out a vertical window through an opening between two buildings 🤣

"straightsplaining" lmao? And we're supposed to take you seriously?

Sure. I just went to see my Dr. After a Very Long Winter of Poor Health and Some Poor Lifestyle choices... however Adaptive He Just "Health Spained" me For 40 Minutes. How Dare He.

​@@chrismclaughlin-gt7ixWhy is he in Spain?

I'm with you but it's an idiot making up an explanation in this case

I think he got a bit confused there... I'm fairly sure that it is the priesthood that he was referring to when speaking about sexual abuse statistics. And yes, annalynn, some people were taught to feel shame over the wrong things. Largely, these pervasive feelings of shame and guilt eminate out of the Abrahamic religions and, in particular, Christianity. Throughout the pre-Christian world, people felt no shame in loving who they loved or performing roles in society which we now assume to be the sole domain of a group of people with a particular arrangement of genitalia.

@@themathsprofessor6962 Your condescension is well matched by your ignorance

@@annalynn9325 My ignorance? Oh, pray tell, of what am I ignorant? A 30 second search on google finds the following statistic (admittedly it is the Catholic and not Orthodox church): "The analysis of sexual abuse claims relating to the Catholic Church compiled data from a survey of 75 Catholic Church authorities - with priest members - and 10 Catholic orders whose members are religious brothers and sisters. It classed 7% of priests over that period of time as alleged perpetrators of sexual abuse." Do you imagine in the wider community, there exists a group with such a high proportion? Further, the history of the various aspects of LGBTQIA+ is far too varied to give a summary here, but in short (from the font of all knowledge (wiki), sarcasm intended): "Homosexuality was generally accepted in many ancient eastern cultures such as those influenced by Buddhism, Hinduism, Zoroastrianism, and Taoism.... the rise of Judaism, Christianity and Islam supplanting homophobia in much of the western world." So you can't mean that I am ignorant of fact or history but instead of something else? Perhaps that is the existence of some ominpotent being and his water-walking son? No wonder humanity is so screwed.

@@annalynn9325 Your personal attack instead of actually addressing their points is probably matched by your bigotry but I'm only guessing.

You'll have to go on a web engine like yandex.com and search something like "LGBT abuse statistics" as google represses anything that challenges the LGBT narrative.

I’m pretty sure I saw lots of children D=

Glad I could help! God bless!

Thank you for making me aware if this video Rafael God bless you.

Thank you for the shout out!

The simple version is that a Gospel was always the news of a King's victory. When you lived in a town there was no social media, but if the King defended the lands, or a new king took over, he had to let the people of the land know about his victory. He had to send people out to spread the Gospel that a new king ruled over the area. This is what has happened with Christ having entered into Hades. The devil was in charge there and now Christ has conquered and the good news is that we all will be resurrected, that Life is now the King and things are run according to Love. Everyone gets resurrected as Scripture says, not just those who accept the "verbal contract" to rationally believe in the facts of the Resurrection, as often is the case with Evangelicals. It's very good news that when we die, it's only temporary. But "to those who are perishing" it isn't good news because being with Christ isn't what they want, passions and worldly cravings are what they want. They wouldn't have got those after they die before Christ's conquering, so it's kinda neutral in a way. Fr. Andrew Stephen Damick has a small book on this subject (that I haven't read but have heard great things about) called "Arise, O God: The Gospel of Christ’s Defeat of Demons, Sin, and Death"

Justification isn't as directly connected to the Gospel as it is in the legal Protestant salvation formula (which is very similar to Catholicism, despite Catholics having a merit/works aspect that Protestants reject). What keeps us from God in Catholicism and Protestantism is that we break God's rules, and thus owe Him a debt. Catholics say Christ's death enables us to go to heaven, but we still need merit (the latin word for "reward" in Scripture) to not need to go through a level of purgation. Protestants agree on the debt standing between us and God, but emphasize that God payed everything so now as long as you want it, it's yours. Funny enough, the Evangelicals are on the right track with how much they emphasize Christianity is about relationship with God, but they still have generally kept this legal model of salvation. For the Church Father and the Orthodox, it's an entirely different issue that stands between us and God. Our hearts are not like His and do not love Him, and instead love the passions/sins that we have grown attached to trying to fill the empty space in our hearts where He was always meant to fill. The Fathers tell us that, speaking literally, God forgives everyone, even the devil, but for those who don't want forgiveness it really means nothing, the experience is the same as if one had not been forgiven. If someone is abusive to me, I may keep away from them out of bitterness, but even if I work to forgive them, we will never be able to have a truly fulfilling friendship if they are still abusive. Likewise, our illness of self love makes us look to God only when it pleases us, and then reject Him when it doesn't, like the Prodigal Son who basically wants to treat his father as if the father is dead, demanding his inheritance now. This is a model of every time we sin: the desires God put on our hearts, but twisted into our own way and our own timing and without Him. So then this is what Orthodox see as the problem that needs solved, not an issue of payment but an issue of the heart. St Anthony the Great says in the 2nd century that "Saying that God turns away from sinners is like saying the sun turns away from the blind." The problem is not the seed rejecting the soil, but that the soil of the heart is hard and so the seed can't take root, as in Christ's parable. There is no room for anyone else in a hard, closed heart, not God and not others. And if we allow difficulties and service to others to soften our hearts, our heart naturally is also soft to God, which is why Christ makes the point that how you treat others is how He judges how you treated Him. It is all about the state of our hearts, either hard with pride and self love, or soft with sacrificial love and humility. Unfortunately, Protestantism relegated this idea of transformation of the heart to a secondary category called Sanctification. Historically salvation, sanctification, justification, glorification were all different angles of the same single work. But if salvation was legal, then there was no room for growth, so that needed it's own category. So what about justification? Justification means to complete what is missing, to provide the missing piece and apply it where needed. When I worked with my dad doing general contracting as a kid, and we had a board that wasn't long enough, we'd cut a piece to complete what was needed. It would "justify" the distance. In Reformed Protestant theology, the assumption that the missing piece is a legal debt of suffering owed for our sin that could only be payed by death. Christ payed that, so now we go to heaven. (There's so many problems with this theology that I don't know where I would begin, but some examples would be that we still die, so that makes no sense if Christ died in our place, and also everyone gets resurrected as I mentioned when discussing the Gospel.) For Orthodox, the justification is not in an abstract legal system, a record God keeps of our wrongs (which is strange because "God is love" and "love keeps no record of wrong" according to Scripture). What is justified is US. It is our HEARTS. The Fathers tell us that part of a true human being is that God is in their hearts, which means sin is not human nature but totally UNnatural. As Fr./St. Dumitru Staniloae says, there is no true man that is not god-man. The missing piece is not just something God provides for our hearts; HE is the missing piece. So salvation for Orthodox is not just something that only God can give us, but it is something that is by definition His presence. So salvation is a medical word (not a legal word) meaning healing, like a salve. God heals us by purifying us and uniting with us. Justification is a technical term meaning completion, and God completes us by purifying us and uniting with us. Sanctification is purification, so God purifies us by uniting with us. Glorification is what happens when God purifies us and unites with us, because it was His promise all along and when He does it it shows His glory in us. You can see these are all different ways of describing the same singular work of God in our lives.

Thanks so, so much for explaining that. It's the first time in almost the whole year I've been a Catechumen that by God's grace on my slow mind someone has been able to explain it to me in a way I could understand. Everything is clicking into place 🙏🙏 Yes, I've just started reading, Arise, O God. If it is the Lord's will, I hope one day you could write a short book that we could share with our Protestant friends. Bless you!!

@@stingra8 Glory to God! Glad it was helpful!

Also? I'm Muslim rn. It do be like that sometimes. Tf you gonna do about it? Crusade!? Hah.

Thanks for watching! God bless, ya goober!

@@thaddeusthought 🤪

Thank you! God bless, dingus!

@@thaddeusthought dingus for the Lord

@@j.s0n Dumb 4 Jesus

That's a great idea! I do feel this is an issue for a lot of people. I will start chewing on the idea and see what happens. The simple answer is this: There are two kinds of judgement: assessment and condemnation. Assessment is neutral and in itself is a necessity to seek truth and reject falsehood. On the other hand is condemnation, which is a judgement within relationships, one that places us "above" someone else. Even praying God has mercy on someone can have a spirit of condemnation. This is always a sin, to judge someone else's heart as fundamentally flawed. In fact, we shouldn't even judge ourselves this way. We must go to God with every trespass we see, but we cannot give ourselves a final judgement, a whole person rejection, as doing this to anyone, even ourselves, attempts to usurp the judgement seat of Christ and do His job for Him. It's also important to realize that, while assessment isn't wrong, it can tempt us to condemnation, which is why so many Saints warn about judgement and criticism in general. It is at times necessary, but we should always do it with caution and prayer, realizing that we are sinners who are about to judge something. The mindset we want to shoot for is that, if we do assess, or if we can't ignore that someone has failed or sinned, we want to have the perspective that if we were in their shoes we would have done even worse. We may not have committed as evil of acts, but we have more evil hearts than them. "I need God's mercy more than anyone." Also I think it's important to note, it is safer to assess the masses than individuals. I can not judge an individual LGBT person's reasons for doing what they do. Maybe it is trauma that God will have mercy on, or maybe it is a carnal fetish they chose solely because of self love. However, I can more safely say that a society that encourages such behavior is an evil and carnal society. I should keep in mind how much I have contributed to such evil, but from such a perspective of myself it is safer to see such problems in society. "I know this sin because I know myself, though I am worse." Our expertise in sin should not come from being wise or knowledgeable, but being foolish and sinful. In the end, it is important to see that, if the circumstances were right, I could do any sin. Extreme shame and guilt come from thinking to highly of ourselves, whereas the one who truly accepts he is deeply helpless in sin and needs Christ, He is not discouraged by any darkness he finds in himself, only grieved. We should have grief over our own sins and the sins of others, but never a dejection, as if Christ was not real or not loving. It is atheism of the heart to not hope. Peaceful grieving is what comes from tears of repentance.

Glory to God! Glad it was helpful, idiot! 💜

Glory to God, glad it was helpful, goofball! 😁

Thanks, doofus! 🤣

@@jacfalcon definitely not a saint, you!

​@@hopefullyholyfoolsThe only thing I learned from this video is that if I insult people I go straight to heaven 😤

@@jacfalcon haha, yeah that's it, stupid!

Glory to God, glad it was helpful!

No idea, I recorded this to be the equivalent of an Audible book anyways 😆

Whatever it is you fear, you must offer in prayer to God as soon as it comes. First, thank God for whatever it is, that it is being used by God to challenge you and bring you to prayer. Second, speak the truth about what you fear. Usually something like "Lord, I am afraid of X, but you will guide me and protect me, if I truly need something you love me and you will bring it to me. If something bad happens, it can only happen because you allowed it for my salvation. Help my heart to trust in you and not in my own power." Third, after you have said what you should say, thanking God and reminding yourself of His loving providence, it's good to turn to the Jesus Prayer. Deep down, fear is the fruit of relying on ourself to be our savior, whereas as our heart slowly begins to rely more on God, we fear nothing. It takes time, but choking off the focus on fear that feeds it will slowly kill it the more you pray like this.

@@thaddeusthought James 1:2-4Consider it pure joy, my brothers and sisters,[a] whenever you face trials of many kinds, 3 because you know that the testing of your faith produces perseverance. 4 Let perseverance finish its work so that you may be mature and complete, not lacking anything.

@@thaddeusthought thank u

@@Christisthetruce Amen. James is my favorite book of the NT <3

@@thaddeusthoughthey just wanted to update you brother my doudt is completely fine now and now I love Jesus more and more and I want to thank God for you because you encouraged me back then when I needed help and was actually the reason I told God about my problems

Yes it is an idea I stole from the Fathers. I think even the pagans talk about this, along with the Old Testament. But it never occurred to me until they said it. As many Orthodox thinkers point out, the only natural state for a human is immortality. We can try to rationalize death but in the end, nothing that does not last eternally matters at all.

It was a good question that I'm glad you asked and I wish was still there! I am going to repost the question and my answer here :) Q: Hey man, I'm about half way through and it's really good. Thank you. On the subject of RCs giving money for the benefit of the dead, it sounds similar to what some Orthodox say about doing good deeds to help anyone who might be in Hades. I think St John of San Francisco and Shanghai, for one, taught this, and I believe it was this way of thinking that made up the life of St Xenia of St Petersburg, as she sought to help her husband who died without repentance. And then again there are Orthodox who deny this is Orthodox and I was wondering what your understanding of things is A: Really good question, making me think. A lot of these issues, like indulgences and purgatory, the RCs will point back to texts in the Fathers that do genuinely sound similar to what they're doing. The difference lies in the underlying views of salvation and spirituality. For them, the suffering we endure is like a payment that accumulates merit that addresses the debt of merit required. For us, our good actions are an actual spiritual force that affects things. When we pray, even when we just have good thoughts, it has a direct effect on reality. In a mystical way, our pushing towards good while keeping God and the person we love in mind has an actual effect on their soul. It is like a "fuel" or "energy" that actually pushes them along. It's like pushing a car vs a car that requires suffering in order to be satisfied and thus move. It is not a lack of merit that is causing souls difficulty, but a very real spiritual state they are in that our loving deeds actually helps and addresses directly.

@thaddeusthought great answer. I'm really pleased you had a copy of the question and your answer. And I'm even more pleased to read that good deeds can help the reposed. Good on you mate 👍

I think you have to have a fair assessment of timelines. In your example about the Apostles praying to the Saints, it stands to reason that this would becoming increasingly more common as there are more Saints. There weren’t any Church Saints to pray to in 33 AD, there were many more in 500 AD. But we do have evidence, for example, of Christians asking for St. Polycarp’s intercessions in the 100s. Rather than looking at the act, I think it’s more helpful to identify the idea that drives it. Did the apostles believe that we are surrounded by a great cloud of witnesses, did they believe that the Church is the new Israel and that your membership and purpose within it is eternal, did they believe that the prayer of a righteous man availeth much, etc? So I believe it is clear that the idea that led to prayer to the Saints came from the Apostles. We believe that the Saints are still a part of the Church and are active within it. A prayer is an ask. You could easily say that me asking you to pray for me is me praying to you to pray for me. Same with the Saints who have gone before. We’re asking for their intercessions because they continue to do the work of the Church.

@@brodybarcus6366 I agree with much that you said.. my question would be in the Didache do they mention prayer to Saints?? Also, I don’t necessarily agree that the early church did not have Saints to pray to. Why not pray to Abraham, David, Joshua, or Elijah. Surely these men of faith are close enough to God to pray for us but as far as I can see no one encouraged that behavior. This is why I have the concern.

The goal is to have the same teaching unchanged, but that teaching is written and oral. So if you expect them to have written down every oral tradition, I'd say that's another case of the modern craving for "tangible evidence" that hasn't been expect by most humans in history. It certain wasn't the expectation of the early Church and Apostles. Again, there's references in Scripture to essentials that aren't explained in Scripture. So the absence of a written record is not at all an argument against a practice. If it contradicts, you have a problem, but a lack of historical documentation is not a problem at all if the Apostles relied on oral tradition and their followers did too. The church is all or nothing. Either it passed on the traditions written and oral, or it didn't. When Mary was around, the early Christians were asking her to pray for them constantly, I am sure. "The prayers of the righteous avail much" (James). When she reposed, their whole life was an active experience that death was conquered and there was no separation... they just went right on asking her to pray for them. She never stopped being her friend. The assumption is that if God and Christians on earth care about us, why would Saints repose and then suddenly not care about us? They keep on being the same person they always were, but now even closer to God. The Orthodox Church prays to the OT Saints. We ask them to pray for us, to be specific. But they weren't resurrected and in Christ until His ressurection and Ascension. But again, you have to be willing to give up the presupposition that everything done would have a written record. The opposite is what we see in scripture and in the early Church witness.

@@jacfalcon I appreciate the response, and to be clear not everything I believe in is scripture. I do accept Tradition where I think it’s both biblical and doesn’t change scripture in any way. My concern is that we have to be careful with any teaching outside of God’s word and the very reason for that is false teachings. We know from the scriptures that there were false teachings and false apostles even. Not only that but Paul said that even if an angel or himself gave a different gospel to let him be accursed. So, we know many were caught up in false teachings and scripture is primarily the only clear way to sort through that. When we talk about Tradition it becomes harder to test, we do our best to test it but it is certainly more unclear. I don’t personally care whether someone claims to be a bishop or not. Whatever truth you claim to be from God must be tested. Lastly, Mary praying for people while she is alive and then people praying to her beyond the grave is two very different things. I 100% believe the saints pray for us, the question is are we encouraged to pray to them beyond the grave?? Every time we are encouraged to pray in the scriptures it’s to God and no other. Jesus didn’t teach us to pray to saints but to Our Father. These things are critically important to keep in mind. My last point is imagine you are a Christian who received the gospel from Paul. You may not have a New Testament but you may have a letter from him. Now, imagine someone from the outside comes in and says praying to saints is good for us to do. I say this because according to Paul’s letters we have no record of him encouraging such things. What then should those Christian’s do? I think a big part of our job in discernment is determining the almost true things as well. Prayer to saints sounds great, I just don’t see it encouraged anywhere to the slightest degree. They no doubt are praying for us in heaven so we agree there, I just can’t jump on the bandwagon for the apostles taught this.

earlychurch.org.uk/pdf/e-books/crafer_t-w/epistles-of-ignatius_crafer.pdf