That we had to open it back up. Not everybody, but a lot of why not. So I'll kick it off before we go to the open forum. Today's topics are Islam, Roman Catholicism, Papacy, Protestantism, Atheism, agnosticism, Hebrew Roots, Unitarianism, Arianism, evangelicalism, Calvinism, on and on and on on and on, all the usuals why not and uh.
I was reminded of the contrast between the Latin Roman Catholic approach to what sanctity is and what holiness is and what the idea is in the Orthodox tradition, and how one of the key indicators that we often overlook in contry asking these two groups looking for which one is the true Church, pertains to the
pathway to being made like God or being made right or whatever. It's not accidental that when we have this schism we begin to see very bizarre manifestations in the West as to what it means to become righteous and how to be made right with God. We see, for example, according to the Cambridge Companion,
the rise of the medieval mystical orders. Like Francis of Assisi, who sees in a vision a supposed crucified angel a seraphim born into a noble family, he became a beggar after seeing a vision sheive me two years before it's death. Towards the end of his life, he saw a vision of an angel a six wings Sarah crucified and nailed to a cross. People in the chat, Is that right, Catherine seeing a Yeah, I know about her pope. Even if this, even if the Pope were Satan incarnate, we
ought to not raise our heads against him. Okay, whatever. But what I'm getting at is like, you don't get the liberty in the Roman Catholic world to be like, no, I don't. I don't accept that. That's no, you have to accept that, like you. The canonization of saints is part of the ordinary magisterium in the Roman Caolic Church. But who is this the woman who has the Jesus carved his name into her chest?
Like she's like a high school desk or something. By the way, why is it that so many of these women start to have these manifestations and visions in the Latin West, particularly in the fifteen hundreds and after. Isn't that interesting? I mean, you do have the medieval mystics that we talked about in the thirteen hundreds, fourteen hundreds, et cetera. But it seems to really ramp up around this time and perhaps a counter Reformation period. Oh is
this it? Yeah? Here it is. Mother Mary assented, the mother assent. Sister Mary Margaret implored Mother Grafie to allow her to sign with blood, but the mother assented, and Sister Margaret Mary went to her cell. She buried her breast, and, imitating her illustrious and saintly foundress, she cut with a knife the name of Jesus above her heart. The blood that flowed from the wound then was used to sign this packed. I'm sorry, this has nothing to do. This is like self harm. This is like
ultimate prelust. Imagine believing that this is like sanctity and piety. You have to believe this. In Roman Calatar, you understand that there's not options. Oh, I don't believe that. I'm Roman Calvi, but I don't believe that we're literally doing like the prophets of bail stuff. Here. Does nobody remember the story of Elijah and the Prophets of bail right, Elijah's making fun of them? Call your God? Is he using the bathroom and they're literally
over there cutting themselves. She's over here cutting the name of Jesus into her chest and then signing a pact in blood, Margaret Mary ala Coquoit. And you don't get to reject this. If you're a calth you understand that, like you have to accept this? Is it any wonder? This is how the Roman Catholics act so effeminate and insane and emotional. Well, they're just mirroring and exemplifying their so called saints and their Historyonics didn't Saint Jemma throw herself
down a well. I'm not talking about you go getting cold water to quell my passions. Okay, like throwing yourself down a well. I'm pretty sure that's Saint Jemma that did that, right, Yeah, Saint Gemma Galgani. So does nobody see that? Like that's clearly people have like they're having problems.
Oh, by the way, Augustine, when he is critiquing and making fun of the Donutus, he says that one of the things that the Donuts used to do was throw themselves down wells because they felt like that would actually achieve martyrdom because they had this. Some of the Donatis said the weird, weird idea that you could only be saved if you were a martyr, and so they felt like if they threw themselves down a well to fight their passions, that was a form of martyrdom. I mean, it's insane, hypocrite,
sincere hypocrite. Hello, can you hear me? H Hi? I just wanted to ask like a few questions. So one of the questions I wanted to ask I used to be an atheist for a while and now inquiring into Orthodoxy. Something I've noticed is it seems like atheism is a result of some Christian heresies, like, for example, transgenderism seems to be a manifestation of gnosticism, and it seems like a lot of humanist ideas come from Catholicism.
Yeah, I've argued that for a long time. I have a podcast I did eight years ago called Catholicism and Thomism Caused Western Atheism, and Gregory Palamas says in his debates with the Barleymites that if you continue in the tradition of this Barleymite Roman Catholic position, you will eventually become atheist. He was right. And then one other thing I've noticed is a lot of atheists will say the Old Testament God is cruel, but the New Testament God is good,
and it's just strange to realize. Wait, this sounds exactly like Marcianism. Wait yeah, that is Martianism. But absolutely, I mean a lot of the I did a video called the Nine Ancient Heresies that are back like five or six years ago, and yeah, I was arguing that a lot of the problems could be traced to that, including even atheism. And yet the idea that you can become a woman, etc. That transhumanist stuff is gnostic. Absolutely. Okay, do I have time for one more question?
Yeah? I just want to add too that for those that are curious. Another example of this is Faustina Kowalska. She has these accounts another Roman Catholic saint that you have to accept that the host like floated around the room and Jesus would talk to her out of the floating host and said, you're the most holy of all the nuns in the monastery, and I'm your boyfriend.
Literally, I'm your boyfriend, you're my girlfriend, and you're the best and most holiest, literally the opposite of anything in orthodoxy about if there was any kind of real vision of Christ or whatever. It's the opposite. It's not oh, I'm the holiest of all the nuns the monastery. It's I'm the worst of sinners. It's Isaiah saying, you know, Lord, I'm not worthy. My tongue is filthy. Right. When Isaiah sees the Lord in
Isaiah six, he's humbled. Orthodox Saints when they talk about seeing that of minelight, they're humbled. Roman Catholic Saints. I'm the holiest, and Jeus my boyfriend. Go ahead. Ah. So the other question I wanted to ask is I agree that the Church is visible and not invisible. But I think something I'm struggling to understand is how is the Church the literal body of Christ? Because when I hear buddy, I just think of like a human
body. Yeah, we're mystically, We're mystically united to Christ's physical flesh. And that's why in the Eucharist, as Cyril says at Ephesus, we partake of his deified flesh to become part of his human flesh. I okay, I see that was all the questions. Thank you very much, Yes, sir, Yeah, that's a great question. I appreciate that. H What's
up man, and a totally are you there? I'm trying to find the really good accounts of Jesus floating around in the host in the in her convent and telling her that their boyfriend girlfriend is so ridiculous, Like you have to believe this as a Roman calery, you don't get to doubt this. Are you there, man? What's up? Yeah? Okay, yes, sir? All right? So I just have a couple of questions about signs and wonders. So the other day I think you talked to somebody about how basically
wonders and signs are not necessarily proofs of the faith. Right, So my question essentially is to what extent do wonders work as proving the faith? And also, if Christ was in a non faithless generation, would he like philosophically prove his goliness. I don't think it was anything to do with philosophy. I think that over and over when he's arguing with the Pharisees, what he says is, do you not know the scriptures? Did you not read the
scriptures? Did you not know the times? And the times mean being aware of what the scripture said? Like he can that is not Protestant, like this. This is literally the way Jesus constantly argues with the Pharisees. He's like, how do you not know what the scriptures were telling you about the
seasons and the times when the Messiah is coming? You should expect this, this, this, right, So he's kind of holding them liable for misunderstanding the texts and the scriptures that they had, and then saying that there's signs and wonders, but signs and wonders are for weak faith, not for strong faith. That's why he said. That's why Paul says, it's the miracles
and tongues and all that are signs to unbelievers. They're indicators, they're like they're like stamps or seals, but they can't be proofs because again, John Nayson John Brace did the first two miracles quote unquote of Moses, right, So, whether Jonason John Bras did miracles or whether they were just mimicking or faking the first two signs of Moses, the first two curses and signs, it doesn't like the point is that it wouldn't prove it, because how does
a Roman Catholic tell them? On what basis can a Roman Catholic tell me that the Coptic Church is wrong. If Mary appears over the Coptic Church, two thousands of people just like at Vatima,