OrthoAnalytika
St. Matthew 19:16-26 (Rich Young Man) Hebrews 9:1-7 In this homily, Father Anthony reflects on the Gospel of the rich young man, reminding us that salvation is more than meeting a minimum standard—it is a lifelong journey toward holiness. He shows how Christ gently leads us beyond comfort, calling us to surrender our attachments, whether wealth, time, opinions, or fears, in order to live in love and trust before God. Through the practice of kenosis, or self-emptying, we learn to soften our hearts, grow in grace, and allow Christ to transform us into His likeness. NOTE: The prayer that Fr....
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St. Matthew 18:23-35 (The Unforgiving Servant) I Corinthians 9:2-12 In this homily, Father Anthony explores the calling of Christians not only to pursue personal holiness, but also to help cultivate a culture of holiness that shapes the life of the parish and the wider world. Using the Divine Liturgy as our pattern, he explains how intentional practices—such as the placement of prayers, offerings, and the way we relate to one another—form habits that naturally move us toward mercy, patience, and love. Reflecting on the parable of the unforgiving servant and St. Paul’s guidance to the...
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I Corinthians 4:9-16 St. Matthew 17:14-23 Fr. Anthony reflects on St. Paul’s call to imitation, teaching that we are shaped by those around us and must guard our hearts and minds against sin while cultivating holiness. He explains the spiritual power of the Antiochian pre-communion prayers, showing how their repetition trains our minds, transforms our souls, and unites the faithful as one body in Christ. Enjoy the show! --- Here is the Antiochian Orthodox Pre-Communion Prayer for the Divine Liturgy: I stand before the doors of thy temple, and yet I refrain not from my terrible...
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In this homily, we reflect on Christ’s miraculous feeding of the five thousand as a revelation of His abundant love and the Church’s calling to hospitality. Fr. Anthony explores how, through grace, even our limited offerings are multiplied to nourish the world, revealing a Kingdom where scarcity has no place. Enjoy the show! ------ MATTHEW 14:14-22 At that time, Jesus saw a great throng; and he had compassion on them, and healed their sick. This is what he does. He sees our suffering and heals us. What a blessing to have such a compassionate and capable God. When it...
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This recording of the Divine Liturgy (Christ the Saviour, Anderson SC) starts with the Great Doxology. The homily and reception of communion were cut from the recording. The sound quality isn't great - it was done with a phone sitting on an analoy off to the side. Of course, worship is always better in person; join us when you can!
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Title: Seeing Suffering Brightly: Faith, Discipline, and the Light of Christ Matthew 7:27-35; The Two Blind Men In this homily, Fr. Anthony shares Metropolitan Saba's teaching from the 2025 Convention that true spiritual vision begins not in denial of suffering, but in faithful endurance of it, transforming evil through thanksgiving and trust in God. Drawing on real martyrdom and lived faith in places like Damascus, he challenges us to see God’s love even in discipline and to witness to Christ with joy, courage, and unwavering hope. For a complete text of His Eminence, Metropolitan Saba's...
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Everything is Awesome! James 5:10-20; St. Matthew 9:1-8 (Riffing on St. Peter Chrysologus) Over the last few homilies, I have tried to share an approach to living that looks for the good, and the beautiful, and the true in all things so that we might have joy in them and nurture them towards greater glory. Today, I am going to continue this lesson by applying it to scripture. Of course, in this case we are not nurturing scripture to greater glory, but we always grow in our appreciation of its goodness, beauty, and truth so that those virtues might grow within us. Let’s go...
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The Sunday for the Fourth Ecumenical Council Titus 3:8-15; Matthew 5:14-19 Note: the recording includes a few seconds when Fr. Anthony's mind went apophatic and he forgot a critical detail. Real life is like that sometimes! First Council: Nicea in 325 (vs. Arius) "And in one Lord, Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father, by whom all things were made: Who for us men and our salvation came down from heaven, and was incarnate of...
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In this homily on St Matthew 8:5-13 (the faith of the Centurian), given on the Sunday after the Feast of American Independence (7/6/2025), Fr. Anthony continues to remind us of our calling to order creation, focusing on the evangelic method that looks for the good in something and working to make it better. Christ did not focus on the faults of the Centurian, but on what was good in Him so that it might become his defining characteristic and thus guide him (in Christ!) towards the better, the more beautiful, and the True. He encourages us to do this for our neighbor and our...
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This homily was given at an outdoor chapel up in the mountains at Camp St. Thekla on the 27th of June, 2026. The recorder was a few feet away from Fr. Anthony, so the recording has a chorus of insects as background noise. In the homily, Fr. Anthony describes our calling to identify and nurture the good in creation (to include that in our souls!) towards perfection. Enjoy the show!
info_outlineBible Study #40: A King Like the Other Nations
St. Mary’s Ukrainian Orthodox Church, Allentown PA
Fr. Anthony Perkins, 11 October 2018
Opening Prayer: Make the pure light of Your divine knowledge shine in our hearts, Loving Master, and open the eyes of our minds that we may understand the message of Your Gospel. Instill also in us reverence for Your blessed commandments, so that overcoming all worldly desires, we may pursue a spiritual life, both thinking and doing all things pleasing to You. For You, Christ our God, are the Light of our souls and bodies, and to You we give the glory, together with Your Father, without beginning, and Your All Holy, Good, and Life- Creating Spirit, now and ever and to the ages of ages. Amen. (From the Prayer before the Gospel in the Divine Liturgy; see 2 Corinthians 6:6; Ephesians 1:18; 2 Peter 2:11)
1 Kingdoms (1 Samuel) 7. The Arc and Samuel help bring orthodoxy and peace to the Hebrews for twenty years.
St. Gregory the Great. On the Twenty Years. Now what does it mean when it is said that all Israel “lay at rest after the Lord in the twentieth year,” except that the height of the perfection of the elect does not consist in the might of a good work but in the virtue of contemplation? To rest after the Lord is to cling to the imitation of our Redeemer with invincible love. And, if someone contemplates those inexpressible joys of our citizenship above but does not learn to love mightily—for often he can be diverted to love of the world—he by no means rests for the Lord. Thus, when the ark remained in Kiriath-jearim and the days were prolonged, all of Israel rested after the Lord. Surely, while the knowledge of the mind of the elect was raised up into the experience of divine delight, and while the lights of the spiritual virtues gathered beneath the light of restored glory, Israel was able to hold on all the more tenaciously to the imitation of our Lord, to the degree that they, illuminated by the immense lights of virtue, were not able to perceive those shadows by which they were divided from the light.
St. Basil the Great. On God and the gods. In Scripture “one” and “only” are not predicated of God to mark distinction from the Son and the Holy Spirit but to exclude the unreal gods falsely so called. As for instance, “The Lord alone did lead them and there was no strange god with them,” (Deuteronomy 32:12) and “then the children of Israel did put away Baalim and Ashtaroth and served the Lord only (1 Kings 7:4). and again the words of Paul: “Just as there be gods many, and lords many, yet to us there is but one God, the Father, of whom are all things, and one Lord, Jesus Christ, by whom are all things. (1 Corinthians 8:5-6)”
St. Leo the Great. The Role of Fasting in Repentance and Victory. At one time the Hebrew people and all the Israelite tribes, because of the offensiveness of their sins, were held under the heavy domination of the Philistines. In order to be able to overcome their enemies, as the sacred history shows, they restored strength of soul and body with a self-imposed fast. They had judged rightly that they deserved that hard and wretched subjection because of neglect of God’s commandments and the corruption of their lives, and that in vain did they fight with weapons unless they had first made war on their sins. By abstaining, therefore, from food and drink they imposed the penalty of severe punishment on themselves, and to conquer their enemies, they first conquered the enticement of gluttony in themselves. In this way it happened that the fierce adversaries and harsh masters yielded to those who were fasting whom they had overcome when they had been full.
1 Kingdoms 8-10. The Hebrews Demand and Get a King.
8. St. Cyprian of Carthage. Don't Grumble against Your Priests! And that we may know that this voice of God came forth with his true and greatest majesty to honor and avenge his priests.… In the book of Kings [Samuel] also when Samuel, the priest, was despised, as you know, by the people of the Jews on account of his old age, the angry Lord cried out and said, “They have not rejected you, but they have rejected me.” And to avenge this, he raised over them King Saul, who afflicted them with grave injuries and trod under foot and pressed the proud people with all insults and punishments that the priest scorned might be avenged on the proud people by divine vengeance.(See also the Apostolic Constitutions)
9. St. John Chrysostom. Don't Blame God – or Responsibility – for Your Sin. Saul, that son of Kish, was not himself at all ambitious of becoming a king but was going in quest of his asses and came to ask the prophet about them. The prophet, however, proceeded to speak to him of the kingdom, but not even then did he run greedily after it, though he heard about it from a prophet, but drew back and deprecated it, saying, “Who am I, and what is my father’s house?” What then? When he made a bad use of the honor which had been given him by God, were those words of his able to rescue him from the wrath of him who had made him king? … [A]ll such arguments are weak as excuses, and not only weak but perilous, inasmuch as they rather kindle the wrath of God. For he who has been promoted to great honor by God must not advance the greatness of his honor as an excuse for his errors but should make God’s special favor toward him the motive for further improvement … we ought to be ... ambitious at all times to make the most of such powers as we have, and to be reverent both in speech and thought.
10. St. John Chrysostom. On Chrismation. Furthermore, whenever someone had to be chosen and anointed, the grace of the Spirit would wing its way down and the oil would run on the forehead of the elect. Prophets fulfilled these ministries.
10. St. Gregory the Great. On the Temptations of Power. It is common experience that in the school of adversity the heart is forced to discipline itself; but when one has achieved supreme rule, it is at once changed and puffed up by the experience of his high estate. It was thus that Saul, realizing at first his unworthiness, fled from the honor of governing but presently assumed it and was puffed up with pride. By his desire for honor before the people and wishing not to be blamed before them, he alienated him who had anointed him to be king.
10. St. Augustine. On Discernment and the Spirit. First, you ask that I explain how it can be said in the first book of Kings [Samuel], “The Spirit of the Lord came upon Saul,” when it is said elsewhere “There was an evil spirit from the Lord in Saul.” … “The Spirit blows where he wills,” and no one’s soul can be fouled by contact with the Spirit of prophecy, for it extends everywhere on account of its purity. Yet, it does not affect everyone in the same way; the Spirit’s infusion in some people confers images of things, others are granted the mental fruit of understanding, others are given both by inspiration, and still others know nothing. But the Spirit works through infusion in two ways. … One way is through the mental fruit of understanding, when the significance and relevance of the things demonstrated through images is revealed, which is a more certain prophecy [and the other is through ecstatic visions].
Bibliography
Basil of Caesarea. Saint Basil: The Letters. (E. Capps, T. E. Page, W. H. D. Rouse, & G. P. Goold, Eds., R. J. Deferrari & M. R. P. McGuire, Trans.) (Vol. 1, p. 59). London; New York; Cambridge, MA: William Heinemann; G. P. Putnam’s Sons; Harvard University Press.”
Franke, J. R. (Ed.). (2005). Old Testament IV: Joshua, Judges, Ruth, 1–2 Samuel. Downers Grove, IL: InterVarsity Press.