Where can I listen to this podcast?

This podcast is available on 4 platforms including Apple Podcasts, Spotify, and more. You can also use the RSS feed directly.

Does this podcast accept guests?

No, this podcast does not typically feature guests.

We Believe: 1700 Years since Nicaea

Claim This Podcast

by Joshua Rodriguez

5.0(1 reviews)

16 episodes

Updated Daily

Accepts GuestsHas Sponsors

Podcast Overview

Cultural commentary through the lens of the Church Fathers. Ancient Christian answers for our culture’s deepest questions. <a href="https://saintsandsociety.substack.com?utm_medium=podcast">saintsandsociety.substack.com</a>

Language

🇺🇲

Publishing Since

5/22/2025

View on Apple Podcasts RSS Feed

1 verified contact email on file for We Believe: 1700 Years since Nicaea

Pitch yourself as a guest, propose sponsorships, or reach out directly to the host.

See contact details

Recent Episodes

May 5, 2026

When are you gonna get married?

Everyone knows the best place to find a wife is at church. And if you want to supercharge your dating life, you’ve gotta find one with a singles ministry. After all, why else would a singles ministry exist?I remember being young and unmarried. I had no purpose in life. Nothing driving me upward towards a higher goal. Yes, I was carefree, but I was also aimless. That all changed when an older woman in my church pinched my cheek and said, “Bless your heart, when are you gonna get married?” She was right. I was getting old.That one moment changed everything. I immediately begin preparing myself for my mate. I started exercising. I tried talking to girls. I even memorized 1 Corinthians 13.Unfortunately, at fourteen, I was too young to join our church’s singles group. I might have found a wife sooner if I had. But no worries, when all else fails, there was always Bible College. Bible College is the Christian version of Tinder Platinum minus the premarital sex. Usually.Origen would subscribe (maybe?)…Ancient Christian answers for our culture’s most profound questions. Subscribe for regular articles in your inbox.Why can’t we stop harassing the singles?Now, I’m not saying there aren’t many singles that need some holy prodding. I am a strong advocate of marriage and generally think most people should work hard, marry young, have lots of babies, and live an ordinary life to the glory of God and the well-being of their souls. But, on the whole, our posture towards singles needs some serious reframing.To be fair, you singles don’t have the best representatives. You know Carl. Carl wears a fedora. He has a neckbeard that extends down to his belly button, like an unkept grassy airstrip in the middle of the Amazon. The only time he ever has an interaction with the other sex is when he pauses his World of Warcraft quest to yell at his mom for more cheeseballs. Carl would never do the extra work to make himself more attractive to the opposite sex. How about Alexa? She’s a boss babe who hustles more than a squeegee-Latino during rush hour. She’s looking to influence the world, build her brand, and provide herself stability before she ever considers a family. But one look at her designer clothes and Louis Vuitton bag lets you know that influence, brand, and stability are her euphemisms for power, fame, and fortune.Or consider Jack and Jill. There is so much sexual tension between them, but it would never work out because Jill is a feminist who hates men yet still sleeps with a different one every few weeks, while Jack believes the socioeconomic framework of marriage unjustly benefits women and should therefore be abolished in favor of a harem-style arrangement that benefits Jack. Jack and Jill are weird. Don’t be like Jack or Jill. You might break your crown and tumble off a hill.No, this article is not about those singles. It’s about the good ones. Those singles who love Christ and serve quietly. They bear their loneliness without turning it into some sort of public cross. And yet, the Church often treats these beautiful souls as secondary citizens, as if they are leftover Ikea furniture no one ever got around to assembling.Singleness is not a waiting room for those poor, unfortunate souls eager for their name to be called. No, singleness is the ultimate state of all Christians.Nor is singleness a product of the fall. But, let’s not pretend that loneliness is God’s intention for the final state, “It is not good that man should be alone.” God gave Eve to Adam. Marriage is good, true, and beautiful. Eve is the answer to Adam’s solitude. Marriage is honorable. But loneliness is not the same as singleness. We must hold Scripture in balance with itself. Christ refers to the goodness of a singleness that is purposed towards the kingdom, “There are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.”Nor is Christ the only one who speaks about the benefits of a singleness that is focused on God. St. Paul also writes,“I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. But the married man is anxious about worldly things, how to please his wife, and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband.”— 1 Corinthians 7:32-34St. Paul is not anti-marriage. He is saying that Christ’s coming has radically transformed our present age. The kingdom of God has entered the world, and in anticipation of that kingdom, a singleness that is focused on pursuing God is better than marriage insofar as it allows an undivided devotion to the Lord.Marriage was God’s first answer to loneliness. Then Jesus came, God with us. <a target="_blank" href="https://saintsandsociety.substack.com/p/seeing-god-is-enough">When we see God, we will no longer be lonely.</a> In the resurrection, marriage is not abolished because love dies. Rather, marriage fades as loneliness dies. Something greater than marriage is already here and will be finally consummated when Christ comes again to receive his bride, when all will be single yet lonely no more.“For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.”— Matthew 22:30The single is a reminder of our ultimate state, in which we will be satisfied with no one other than God alone. It is not good that man should be alone, so God gave us himself. When we stand before God, there will be no more marriage, for we will no longer be alone. Singleness is a remembrance, yes, in its frequent solitude, to a time before marriage. But it is also a sign, a reminder of what is to come, when we shall be so wholly satisfied with God that no other will do. A single man or woman living their life fully devoted to God, longing to fill their loneliness with the presence of their Savior, is an immense gift to the Church that a married couple, with all their unique riches, cannot provide. The Church should treat faithful singles with dignity, not as unfinished Christians we should foist up to the altar. They are performing a ministry that the married cannot. The married display Christ’s covenant love for his bride. The faithful single displays the age to come when God will be all in all.“Virginity has brought from heaven that which it may imitate on earth. And not unfittingly has she sought her manner of life from heaven, who has found for herself a Spouse in heaven. She, passing beyond the clouds, air, angels, and stars, has found the Word of God in the very bosom of the Father, and has drawn Him into herself with her whole heart. For who having found so great a Good would forsake it?… And indeed what I have said is not my own, since they who marry not nor are given in marriage are as the angels in heaven. Let us not, then, be surprised if they are compared to the angels who are joined to the Lord of angels. Who, then, can deny that this mode of life has its source in heaven…”— St. Ambrose of Milan This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit <a href="https://saintsandsociety.substack.com?utm_medium=podcast&utm_campaign=CTA_1">saintsandsociety.substack.com</a>

April 29, 2026

Seeing God is enough.

Were Adam and Eve unsatisfied in the Garden of Eden? Even a little? If not, how were they tempted?Temptation is the enticement to seize unsatisfied desires by disobedience rather than through faith. Now, there are good desires, and there are bad ones. Those good desires are good in that they are ordered according to God’s nature and ours as his images. Those bad desires are bad in that they are discordant with God’s nature and thus our own. As a result of the fall, we struggle with bad desires, otherwise called concupiscence.But that does not mean that Adam or Eve did not have desires before the fall; they were just not concupiscent ones. And yet, to be tempted, even by good desires, means that there were good desires left unfulfilled for Adam and Eve. In some real way, Eden was incomplete and, though mostly satisfying, even in some small way unsatisfying. Otherwise, Satan would not have been able to deceive Eve with the promises of the forbidden fruit. After all, the best possible life is one in which you know you are living the best possible life, or else you would not be wholly satisfied.Origen would subscribe (maybe?)…Ancient Christian answers for our culture’s most profound questions. Subscribe for regular articles in your inbox.There is a major hint of Eden’s incompleteness written into the creation story. God had just breathed life into Adam and set him about tending the garden. He tells Adam to avoid the Tree of the Knowledge of Good and Evil. And then, God says something that should cause the reader a moment of reflection, “It is not good…” Up until now, everything had only been declared good. Nor had sin yet invaded the cosmos. How then could there be something “not good” in the perfect world God had created?Simply put, Eden was imperfect.That there was a “not good” before the fall of man indicates a lack of perfection even before sin had entered the world. To be clear, “not good” does not always mean evil. Evil is one sort of not-goodness, but there is also another sort. An artisan weaving a tapestry on her loom would not call a half-finished piece “bad.” Yet she would not call it complete either. However, if she found a hole or rot in some completed portion of the piece, she wouldn’t merely call it incomplete, but also “bad.”Eden was good, but incompletely so. There was no rot or stain, and yet, neither Eden nor man was as good as God planned for them to ultimately be. In this sense, Eden was “not good.” There was still more work to be done to complete creation, especially the creation of man, the cardinal member of the garden.And what exactly was “not good”? It was not good that man should be alone. But did God not walk among man in the garden? And yet, God still declares that man was alone. Why was man created in such a way to be left unsatisfied with the Edenic presence of God? How could the first man stand before God and yet remain lonely?Man’s first deficiency is not sin, but loneliness. And it is a purposeful deficiency ordained by God toward an ordered end. Our ultimate hope is that God will not leave this deficiency, or our loneliness, deficient.God would provide Adam with an other to aid in the fulfillment of this deficiency. Indeed, marriage was more satisfying for Adam than the alternative because Eve was “bone of my bones and flesh of my flesh.” Though previously, Adam was in the presence of God, God is not a man. God is not bone of my bones, nor flesh of my flesh. God now gives his grace to Adam in a manner fitting his bodily constitution, as God created man to receive it.We may assume that the creation of the woman and the couple’s subsequent union completed Eden and resolved man’s loneliness, but that would be assuming too much too quickly. After all, Adam fell after the creation of Eve, not before. Marriage, with its abundant blessings, was better than the prior arrangement, yet still insufficient to fully satisfy the inner longing of man for the other.When God gave Eve to Adam, and when, through loving her, Adam’s satisfaction was magnified, his pleasure was only real because Eve reflected those aspects of God of which Adam, in his person, both lacked and desired. And Eve also consisted of that which God created Adam to so desire but which God himself lacked, namely, a fleshly body after his own kind. The same can be said of Eve’s natural longing for the bodily Adam.Only God is ultimately satisfying because God is satisfaction itself, yet man cannot understand this satisfaction unless it be through bodily means. Eve, an image of God, is quite satisfying to Adam but not ultimately so because she is not God, yet she is fleshly unlike God and can thus communicate the satisfaction found ultimately in God more fully to Adam. Adam or Eve would never be ultimately satisfying to the other, for neither were God fully, but images, created to reflect, worship, and enjoy God. The enjoyment they had in each other was real, but not maximal. A light may be reflected in a mirror, and yet the mirror will always be lacking the full splendor of the original light. Thus, man sinned. They were not forced to sin, and indeed, they could have chosen against it. But the possibility of their sin is only explained in their lack of total satisfaction in the gift of each other, given to them by God. Further, while God intended that gift to be temporally satisfying, he never intended the gift of the other to be fully satisfying in and of itself. “For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.”— Matthew 22:30Heaven differs from Eden in this fundamental way: we will be completely satisfied with God. And only when we are completely satisfied with God can it be said that God has completed his creative work in us. We shall be like him, because we shall see him as he is.We will see God, and seeing God will be enough. This is the beatific vision.The nagging discontent is always present. The truth—I know I am missing something. I am incomplete. Every moment of happiness is tinged with sorrow. Every smile hides a tear. I am not enough.I hunger, and I thirst, and am never full. I leave my marriage bed only to battle lust yet again. I stare into the innocent eyes of my children as I rock them in my arms and blink—they have grown. I work and work to build a future I will never fully enjoy, and for my reward, I barely have enough to live. I read and learn and am rewarded with sorrow. It is never enough. In response, Christ tells me to partake of himself, and I will be satisfied. So I drank of the living water and only grew more discontent. I have had a part of heaven and will not be satisfied until I have had the whole. I’ve learned that a taste of the living water does not immediately quench my thirst. It only makes me more discontent about that which truly matters most. If anything, it leaves me more parched, longing even more for the celestial rain. My thirst becomes an all-encompassing motivation—that I may gain Christ!He promises untold rewards and riches. That is not enough.He promises victory and status in his kingdom. That is not enough.He promises vindication after the dark night of this life. That is not enough.If I gain heaven, it would not be enough. For what is heaven without the light?All these gifts of God are vanity if God does not give himself to me. Christ is not the means of salvation. He is very salvation of very salvation. He is not another means to an end. He is the end of all things. He is enough. Take the world, take the heavens themselves, but give me Jesus.We will see his face, and his name will be on our foreheads. And we shall be like him, for we shall see him as he is. As he truly is. This is the beatific vision. The end of our dissatisfaction. The end of our sin. The end of our loneliness. Fully man as God intended us to be, forever gazing into the face of God, the beginning and end of all things.How is heaven better than Eden?Man was not finally satisfied with the Edenic presence of God because, while man was made like God, God had not yet become like man. We are embodied beings. God is not. Sin, the penultimate problem, is solved by Christ’s death and resurrection. But man’s first deficiency, solitude, is solved by his incarnation. God with us. Our marriages are mere shadows of Christ’s love for His bride. Marriage was never meant to solve solitude permanently. It ultimately cannot. Christ is God become bone of our bones and flesh of our flesh.Christ’s incarnation solves original solitude. And while sin is not good by any sense of the imagination, Christ can redeem even evil for his good purposes. It is the climate of sin into which Christ is incarnated and demonstrates the greatest of possible loves for us. And he endears his bride to himself by facing our brutality to free us both from our original solitude and sin.God made man embodied, with bodily appetites that can be ultimately fulfilled only through bodily means. This is not a flaw of creation. This is God’s intention. God is a spirit, yet He enfleshes himself for us. The incarnation was always part of that plan. His creative work in us can not be completed until God becomes man. Eden was not yet complete because God had not yet clothed himself with the veil of our flesh. But now that God has become man, we are closer than ever to God’s creative fulfillment.What is the creative fulfillment? It is heaven. To completely know and be known by another. To know God. To know thyself. And we only fully know ourselves through knowing another and seeing ourselves through their eyes. To know and be known by God is also to know thyself perfectly. To see God’s face and be seen within the eyes of God.<a target="_blank" href="https://saintsandsociety.substack.com/p/on-lust">God is the object of our desire. Even when we desire lesser things, that is only an indication of our ultimate desire for God.</a> And God’s beloved will truly experience the Triune God. We will partake of the divine nature mediated through the incarnated Christ. And we will be satisfied, not merely in spirit, as in Eden, but also in our flesh, both body and soul.And on that day, we will fully realize that seeing God is enough.Some pictures from Credo Conference 2026Q&A with Louis Markos, <a target="_blank" href="https://substack.com/profile/21096346-matthew-barrett">Matthew Barrett</a>, and Gavin Ortlund A Representative from <a target="_blank" href="https://newaberdeencollege.com/">New Aberdeen College</a><a target="_blank" href="https://substack.com/profile/21096346-matthew-barrett">Matthew Barrett</a> leading an <a target="_blank" href="https://theanselmhouse.com/">Anselm House</a> session on Thomas AquinasNew friendsMichael Allen, The Lamb is All the Glory in Immanuel’s LandTaking notesA friend of mine with Gavin Ortlund This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit <a href="https://saintsandsociety.substack.com?utm_medium=podcast&utm_campaign=CTA_1">saintsandsociety.substack.com</a>

April 13, 2026

What Does Sex Have To Do With the Stars?

In The Relevance of the Stars, Msgr. Lorenzo Albacete recounts a story about Msgr. Luigi Giussani, which strikes at the heart of the modern sexual crisis,One day, Giussani was walking around looking for a parking space, and he came upon two people making out in a car. He suddenly appeared in his cassock and said, “Hello.” Well, you can imagine! When they saw him, he said, “I hate to interrupt; I just have one question to ask you: What you’re doing now, what does it have to do with the stars?”“How absurd?” we might think. It seems a little pretentious, doesn’t it? These priests, bound by their vows to live in celibacy, posturing about how procreation relates to the cosmos! Sex is just…sex, isn’t it?To our modern ears, Giussani sounds awkward, even intrusive. But his question is worth pondering precisely because we have reduced the sexual experience to a mere appetite. He asks whether sex means far more than we are willing to admit.Origen would subscribe (maybe?)…Ancient Christian answers for our culture’s most profound questions. Subscribe for regular articles in your inbox.But we have made sex small.We have made sexual gratification private.We have disconnected it from wonder. We have detached sex from covenant, fruitfulness, and the soul’s upward movement into the heavens.First, we degrade sex into something merely pleasurable. Then it becomes recreational rather than holy. Finally, it becomes utilitarian rather than transcendental. In its utility, the object of sex, the body, becomes a thing to consume rather than a person to cherish. Degradation becomes a kink. The obsession. The fetish. That overwhelming curiosity that promises ultimate fulfillment, but when gained, only drives the soul deeper into lust. Rather than leaving the sexual experience with a smile, the end thereof is guilt and shame.“It’s just sex.”“No strings attached.”“As long as we both agree, that’s all that matters.”“Porn? Everyone does it.”Our culture speaks of sex only in the language of appetite and consent. We have so over-therapized sexuality that it has lost its meaning and glory. It has become nothing more than what “I” think of it. And has this understanding of sexuality truly left people feeling liberated and happy?All the while, we scoff at “romantics” like Giussani while we roll around in the gutter of modern sexuality, flailing in our discomfort. If we deeply considered Giussani’s words, we would have to deal with an uncomfortable truth: that sex means more than we dare admit and that our culture fails to realize an ounce of its potential beauty. There must be more.What does sex have to do with the stars?Some of the Ancients, especially the Platonists, would have agreed with Giussani that sexual love (eros) should reach beyond pleasure to contemplate the transcendental. Plato defends eros in the Symposium as a first step towards discovering divine beauty,“[H]uman nature can find no better workmate for acquiring [the divine Beauty] than Love. That’s why I say that every man must honor Love, why I honor the rites of Love myself and practice them with special diligence, and why I commend them to others. Now and always I praise the power and courage of Love so far as I am able. Consider this speech, then, Phaedrus, if you wish, a speech in praise of Love.”To Plato, eros is the first step on a stairway to that ultimate Beauty—divine, pure, and eternal. The erotic love for another, to Plato, is a recognition of that person’s beauty. As he indulges in that beauty, he discovers something yet more beautiful: the person’s soul. And in his love for the soul and for the sake of that beauty, he learns beautiful things, beautiful customs, and lessons. And as he continues deeper into this upward spiral of beauty, he finds Beauty itself, that to which eros ultimately points, what Christians would call God. That’s why sex, even disordered sex, bears unwilling witness to God because it longs for beauty and union, however distorted those desires may be. But in such cases when desire is twisted by selfishness, the enjoyment of beauty is profaned. That is why “no strings attached” or the term “casual sex” are false. All sex is serious. All sex is bound by transcendental chains.This is also why sex that only sees pleasure as its end is also misguided. The gratification of sexual desire as an end in itself neglects the beauty of the other. It bypasses virtue and sees in the other only a resource to be consumed. Plutarch notes,For love that is bred in a young and truly generous heart, by means of friendship, terminates in virtue.On the other hand, Plutarch recounts Aristippus’ reply to someone who tried to cure him of his infatuation. After being told that she did not love him, Aristippus answered,Pure wine or good fish do not love me either, and yet I willingly enjoy both. For the end of desire is pleasure and enjoyment.Plutarch continues,But love, having once lost the hopes of friendship, will neither tarry, nor cherish for beauty’s sake that which is irksome, though never so gaudy in the flower of youth, if it bring not forth the fruit of a disposition propense to friendship and virtue.”What the Pagans sought in the dark, Christianity brought to the lightWhile the ancient philosophers made many mistakes as they stumbled toward the truth, they did grasp something real about eros and beauty, though only dimly. Christianity brought to light what they could only stumble towards in the dark.For the Church, love is not merely an emotion or appetite, and though it can include eros, it extends far beyond sexual longing. Nor is love a useful tool. It is not a means of utility. No, love is the telos of all reality, “God is love, and whoever abides in love abides in God, and God abides in him.” Or as St. Clement of Rome wrote,The binding power of the love of God—who is able to set it forth? The radiance of His beauty—who can voice it to satisfaction? The sublimity to which love leads up is unutterable. Love unites us with God…. Apart from love nothing is pleasing to God…. Because of the love which He felt for us, Jesus Christ Our Lord gave His Blood for us by the will of God, His body for our bodies, and His soul for our souls.How easy it is for us, in our sinful concupiscence, to worship the creation over the Creator! To see the beauty of the other, to well up with forceful desire, and to forget that the one standing before us is made in the image of God. We rob the beauty for ourselves, rather than see in the other God himself, the ultimate fulfillment of all our desires. Our ultimate pleasure can only be found in him and him alone. Late have I loved you, Beauty so ancient and so new,late have I loved you!Lo, you were within,but I outside, seeking there for you,and upon the shapely things you have made I rushed headlong,I, misshapen.You were with me, but I was not with you.They held me back far from you,those things which would have no beingwere they not in you.You called, shouted, broke through my deafness;you flared, blazed, banished my blindness;you lavished your fragrance, I gasped, and now I pant for you;I tasted you, and I hunger and thirst;you touched me, and I burned for your peace.— St. AugustineCan our God, who created us, not please us? Is he not the one who has made us male and female? Did not God tell us to be fruitful and multiply? Did he not command us to “rejoice in the wife of your youth, a lovely deer, a graceful doe. Let her breasts fill you at all times with delight; be intoxicated always in her love.”? Was it not the lover of God’s anointed king who wrote, “My beloved has gone down to his garden to the beds of spices, to graze in the gardens and to gather lilies. I am my beloved’s and my beloved is mine; he grazes among the lilies.”?True pleasure is found in God alone. We can experience that pleasure in this world when we see God through his creation, rather than his creation as the ultimate good. Sex is beautiful because in it, we can experience the mystery of God’s love. Sex is pleasurable not merely because it is sex, but because in it, rightly received, God means to draw us toward the goodness that has its source in him. Reducing sex to pleasure inevitably makes sex less pleasurable.What does sex have to do with the stars?Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh. This mystery is profound, and I am saying that it refers to Christ and the church.— Ephesians 5:31-32This is the great Christian premise behind sex. Marriage, sex, the two becoming one flesh—the union of husband and wife is the holy sign of Christ’s love for his bride.Disordered forms of sex are not wrong because they are sex, but because they deform a good thing. Sex, by its nature, is good. Its corruption does not make sex vile but desecrates it. The corruption of sex blunts its wonder, dims its glory, and mars the image it was meant to bear. And because it leads away from God, it leads away from human flourishing. It is a sin to stomp on a rose. The rose is not the sin. The violence against it is.Even where tenderness and affection are deep, the fulfillment of sex can still be incomplete. Desire may reach toward transcendence and yet be misdirected by the manner in which it is sought. The tragedy of disordered eros is not that it desires too much, but that it seeks the infinite by insufficient means. Disordered love will always fall short of reflecting the good, beautiful, and true.This is why the Church can seem so fussy about sexual ethics. Not because sex is evil or sinful, but because it is awesome in the truest sense of the word. It inspires awe. Sex is holy in that its practice should lead to wonder, to a realization of your place within God’s creation, to a sense of purpose, and to a deeper love for one another as we approach our Creator by reflecting his love in our sacred union.Marvel with St. Methodius at the beauty of a godly eros, the one that saves humanity and brings them into participation with the divine nature,The Church has been formed from His flesh and bone. For it was for her sake that the Word left His heavenly Father and came down to earth in order to cling to His Spouse, and slept in the ecstasy of His Passion. Voluntarily did He die for her…for the reception of that blessed spiritual seed which He sows and plants by secret inspiration in the depths of the soul; and like a woman the Church conceives of this seed and forms it until the day she bears and nurtures it as virtue. So too the word Increase and multiply is duly fulfilled as the Church grows day by day in size and in beauty and numbers, thanks to the intimate union between her and the Word, coming down to us even now and continuing His ecstasy in the memorial of His Passion.In Methodius, eros is shown in its highest form. The marriage bed reflects the cosmos, and the union of husband and wife mirrors that eternal love through which the Church bears countless souls from her womb.Sex reminds us that life isn’t utility. It is the longing for the other and for the giving of oneself. And as Christ gave himself for the Church, so the Church finds all her pleasure in her Bridegroom. Human desire is an itch for the divine. It is that physical sign of a higher spiritual reality, of Christ and his passionate love for us. And if it is tied to Christ first loving us, sex carries with it a responsibility to love Christ in return.Sex is not an end in itself but a first rung on Jacob’s ladder. It is a gift to those who find, past their sexual desire, the blessing of selfless love. It is a misery for those who reduce their desire only to the language of appetite. What does sex have to do with the stars? Everything. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit <a href="https://saintsandsociety.substack.com?utm_medium=podcast&utm_campaign=CTA_1">saintsandsociety.substack.com</a>

16 total episodes available

Deep-dive analytics for We Believe: 1700 Years since Nicaea

Frequently asked questions

Have a different question and can't find the answer you're looking for? Reach out to our support team by sending us an email and we'll get back to you as soon as we can.

What is We Believe: 1700 Years since Nicaea?: Cultural commentary through the lens of the Church Fathers. Ancient Christian answers for our culture’s deepest questions. <a href="https://saintsandsociety.substack.com?utm_medium=podcast">saintsandsociety.substack.com</a>
How often does this podcast release new episodes?: This podcast updates daily.
Where can I listen to this podcast?: This podcast is available on 4 platforms including Apple Podcasts, Spotify, and more. You can also use the RSS feed directly.
Does this podcast accept guests?: No, this podcast does not typically feature guests.

Legal Disclaimer

Pod Engine is not affiliated with, endorsed by, or officially connected with any of the podcasts displayed on this platform. We operate independently as a podcast discovery and analytics service.

All podcast artwork, thumbnails, and content displayed on this page are the property of their respective owners and are protected by applicable copyright laws. This includes, but is not limited to, podcast cover art, episode artwork, show descriptions, episode titles, transcripts, audio snippets, and any other content originating from the podcast creators or their licensors.

We display this content under fair use principles and/or implied license for the purpose of podcast discovery, information, and commentary. We make no claim of ownership over any podcast content, artwork, or related materials shown on this platform. All trademarks, service marks, and trade names are the property of their respective owners.

While we strive to ensure all content usage is properly authorized, if you are a rights holder and believe your content is being used inappropriately or without proper authorization, please contact us immediately at hey@podengine.ai for prompt review and appropriate action, which may include content removal or proper attribution.

By accessing and using this platform, you acknowledge and agree to respect all applicable copyright laws and intellectual property rights of content owners. Any unauthorized reproduction, distribution, or commercial use of the content displayed on this platform is strictly prohibited.