The St Shenouda Podcast explores the ultimate act of faith recorded in the earliest chronicle of Christian martyrdom outside of the New Testament: The Martyrdom of Polycarp.

Join us as we dive into the letter written by the Church in Smyrna, detailing the final hours of the blessed Polycarp, the Bishop of Smyrna. Polycarp was an apostolic and prophetic teacher who, at 86 years of age, had been discipled by the Apostle John. The account is recognized as taking on the literary form of both a letter and the earliest of the martyr acts as a genre in the ancient Christian tradition.

Facing intense persecution around 155 AD, Polycarp, after being urged to hide, had a prophetic vision that he "must be burnt alive". Following his betrayal by a member of his own household, he was brought before the proconsul Statius Quadratus. Despite being urged to "swear by the fortune of Cæsar" and "reproach Christ", Polycarp bravely declared: "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?".

Threatened with fire, he countered, warning the proconsul of the "fire of the coming judgment and of eternal punishment, reserved for the ungodly".

The sources reveal an astonishing miracle at the stake: Polycarp refused to be nailed, trusting that "He that gives me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile". When the fire was lit (with the Jews eagerly assisting in gathering wood), the flames shaped themselves into an arch, encompassing his body without consuming him like ordinary flesh; instead, he looked "like bread that is baked, or as gold and silver glowing in a furnace". Witnesses perceived a sweet odour, like frankincense or precious spices. Ultimately, he was pierced through with a dagger, releasing so much blood that the fire was extinguished.

Polycarp's death serves as the prized example in the text's "martyrdom ideology," illustrating proper discipleship and the imitation of Christ (imitatio Christi). Though his body was burned by the centurion to prevent the Christians from taking a memorial, his bones were collected, considered "more precious than the most exquisite jewels, and more purified than gold". This ancient practice led to the tradition of celebrating the anniversary of his martyrdom "with joy and rejoicing".

Discover the profound patience, constancy, and love displayed by the martyrs who, looking to the grace of Christ, "despised all the torments of this world, redeeming themselves from eternal punishment by [the suffering of] a single hour".

The Protoevangelium of James: Unveiling the Earliest Story of Mary Ever-Virgin

Join the St Shenouda Podcast as we delve into one of the most significant apocryphal texts of the early Church: the Gospel of James, commonly known as the Protoevangelium of James. Dating back to the second century (estimated 140–170 A.D.), this pseudepigraphic work claims to be written by James, the brother of Jesus, and offers an extensive narrative preceding the canonical Gospels.

This infancy gospel focuses primarily on the life of Mary, the mother of Jesus. It details the miraculous birth of Mary to her previously childless parents, Joachim and Anna. Following her birth, Mary is dedicated to God and raised within the Temple from age three to age twelve. The text claims she was so uniquely holy that she was fed daily by an angel.

When she reaches the age of twelve, Mary is entrusted to Joseph, who is depicted as an elderly widower with grown sons. This detail is crucial, as the Protoevangelium is the earliest surviving assertion of the perpetual virginity of Mary—affirming her virginity before, during, and after the birth of Jesus. By making Joseph a widower, the text explains the New Testament references to Jesus's "brothers" (adelphoi) as Joseph's children from a previous marriage, a position maintained by the Eastern Church.

The narrative continues through the Annunciation and the journey to Bethlehem, where Mary gives birth in a cave. We explore the dramatic scene involving the midwife Salome, who famously doubts Mary's post-partum virginity until she performs an examination, resulting in her hand withering as a sign of her lack of faith—before being miraculously healed by the Christ Child. This intense, physical description likely served to deny the claims of docetists who believed Jesus was entirely supernatural.

The Protoevangelium concludes with the story of the Magi, the Massacre of the Innocents, and the martyrdom of Zacharias, the father of John the Baptist, who is murdered when he refuses to reveal his son's whereabouts.

Although formally condemned by Pope Innocent I in 405 AD and classified as apocryphal by the Gelasian Decree around 500 AD, the Protoevangelium of James profoundly influenced Christian devotion to Mary, shaping artistic depictions and traditional narratives across various cultures. Tune in to understand this foundational text that shaped so much of traditional Christian belief and devotion.

Join St Shenouda Podcast as we delve into the Epistle of Polycarp to the Philippians. Written by Polycarp, the Bishop of Smyrna and a crucial figure among the Apostolic Fathers, this letter offers profound early Christian instruction to the Church of God dwelling at Philippi.

The epistle is widely believed to be a composite of material written at two different times during the first half of the second century. Part of the letter (Chapter 13) served as a Cover Letter, transmitting the collected epistles of Ignatius of Antioch to the Philippians, as they had requested. The main body (Chapters 1–12), sometimes called the Crisis Letter, addresses issues within the Philippian community.

Polycarp extensively draws on and cites Sacred Scriptures, resulting in a text described as "pastiche-like" due to its heavy use of allusions.

This foundational document urges the Philippians towards righteousness, virtue, and perseverance. Polycarp praises their strong root of faith, which endures even now, bringing forth fruit unto the Lord Jesus Christ. He encourages them to imitate Christ’s patience and follow the example of endurance set by martyrs like the blessed Ignatius, Zosimus, and Rufus.

The epistle lays out specific duties for various members of the church. Presbyters (elders) are instructed to be compassionate, merciful, bringing back those that wander, and visiting all the sick, neglecting neither the widow, the orphan, nor the poor. Deacons must be blameless, not lovers of money, and temperate in all things, serving as ministers of God and Christ, not of men. Polycarp specifically teaches widows to be discreet, praying continually, and reminds them that they are the "altar of God".

A central warning in the epistle is against covetousness, which Polycarp stresses is the "root of all evils". He expresses deep grief for Valens, who was once a presbyter among them, but became corrupted by avarice. Polycarp urges the community not to count Valens and his wife as enemies but to call them back as "suffering and straying members".

Furthermore, Polycarp offers a stern defense of Christological doctrine. He condemns heretical teachings, asserting that whosoever does not confess that Jesus Christ has come in the flesh, is antichrist. He also warns against those who deny the resurrection or judgment, calling such a person "the first-born of Satan".

Tune in to explore this timeless wisdom on Christian living, community structure, and doctrinal fidelity in the early Church.

St. Ignatius of Antioch: The Wheat of God

Tune into the St Shenouda Podcast Series on Early Christian Texts for an exploration of the crucial writings of St. Ignatius of Antioch, the highly influential Syrian Bishop. Born around AD 30 or 35, Ignatius was a direct disciple of the Apostles Peter and John. He served as the third bishop of Antioch, a city which was a major centre for early Christianity.

His seven extant authentic letters were written around AD 107 while he was escorted as a condemned prisoner from Antioch to Rome for execution in the arena under Emperor Trajan.

Ignatius’s epistles offer profound insight into the burgeoning structure and theological concerns of the Church in the early 2nd century. The most important theme addressed is Church unity. He strongly advocated for obedience and reverence toward local clergy to maintain concord and prevent separatism:

• The bishop should be honored and obeyed like God himself.

• The presbyters (elders) should be honored and obeyed like the apostles.

• The deacons should be treated with honor as ministers of the mysteries of Christ Jesus.

Ignatius asserted that doing anything apart from the bishop hinders unity, stating clearly: "Let no man do anything connected with the Church without the bishop". He is also credited with being the first in Christian literature to use the term "Catholic Church".

Theologically, Ignatius primarily countered early heresies. He fought against the Docetists (from the Greek dokein, "to seem"), who taught that Jesus was too spiritual to be fully physical, and therefore only seemed to suffer. Ignatius forcefully affirmed the full humanity and divinity of Christ, insisting on His true birth of the Virgin Mary, His true suffering under Pontius Pilate, and His possession of real flesh even after the resurrection. He also cautioned against Judaizing (observing the Sabbath and Jewish law), affirming that Christianity superseded Judaism.

Furthermore, his letters stress the real presence of Christ in the Eucharist, which he called the "medicine of immortality" and the "antidote to prevent us from dying". He noted that those who speak against this gift "incur death".

Perhaps most poignantly, the letters showcase Ignatius's ardent longing for martyrdom, which he viewed as the essential way to attain true discipleship and union with Christ’s Passion. He famously pleaded with the Roman Christians not to interfere with his death, referring to himself as "the wheat of God," which must be "ground by the teeth of the wild beasts, that I may be found the pure bread of Christ".

Join us as we explore how these vital 2nd-century writings shape our understanding of ecclesiastical order, Christology, and the nature of sacrificial discipleship.

The Shepherd of Hermas – Visions, Virtue, and Forgiveness

Discover The Shepherd of Hermas (Greek: Poimēn tou Herma), a Christian literary work of immense popularity in the 2nd, 3rd, and 4th centuries, which almost earned a permanent place in the New Testament canon. Compiled in the mid-fourth century, the Codex Sinaiticus includes it alongside the familiar 27 books.

This long and complex text, consisting of 114 chapters (about as many lines as Paul’s letters and Hebrews combined), is a key source for understanding early Christian ethical life. It is organized into three parts: five Visions, twelve Mandates (commandments), and ten Similitudes (parables).

The narrative begins with Hermas, a formerly enslaved man in Rome. His initial visions feature Rhoda, his former owner, who appears to chastise him for entertaining lustful thoughts, driving Hermas to despair over his sins. He is consoled by the aged woman, who is revealed to be the Church. Her most significant revelation involves constructing a tower (the Church), where believers are stones, illustrating the central theme: the urgent necessity of repentance before the end comes.

The work takes its name from the appearance of Hermas’s second divine guide, the Angel of Repentance, who is dressed like a shepherd. The Shepherd delivers extensive ethical instruction on diverse topics, including belief in God, sincerity, purity, marriage, anger, and self-control. The text famously features the contrasting influence of the Angel of Righteousness and the Angel of Wickedness living within a person—an image that evolved into the modern "shoulder angel and devil" trope.

Theological insights are equally profound and complex. Hermas stresses ethical living and moral integrity, endorsing a synergist soteriology where both works and faith are necessary for salvation. Crucially, the Shepherd instructs that for post-baptismal sin, God grants repentance only one time. Though widely regarded as authoritative by figures like Irenaeus and Clement, the Shepherd held a contentious place in the canonizing Church. Some later figures, like Athanasius, relegated it to a tool solely for instructing new converts. Its eventual exclusion may also stem from its unique, somewhat detached content: it contains no explicit references to Jesus Christ by name and presents a “Son of God” character whose nature is described in terms that some later readers linked to adoptionism.

Tune in as we explore why this profound moral allegory of "the last chance" was essential for early believers and how its unique theology shaped, and ultimately tested, the boundaries of Christian thought.

The Epistle of Barnabas: Allegory, Conflict, and the Spiritual Roots of Alexandria

Join us for a deep dive into one of the most compelling and controversial works of the early Church: The Epistle of Barnabas. Written between AD 70 and AD 135, this powerful Greek text offers a unique window into the theological world of sub-apostolic Christianity. While traditionally ascribed to St. Paul's companion Barnabas, it is now generally attributed to an unknown early Christian teacher, likely writing from Alexandria, Egypt, due to its fervent use of allegorical interpretation.

A note for listeners: This historical document, the Epistle of Barnabas, must not be confused with the later, much different document known as the Gospel of Barnabas, which is a 15th-century work.

The Epistle is crucial for understanding how early Christians distinguished themselves from their Jewish heritage. Its central message is that the Old Testament Scriptures were written for Christians, and the Jews tragically misinterpreted them by following the Law literally. The author argues that God never truly desired animal sacrifices or physical circumcision, which were abolished so that the new law of Christ could have a "human oblation". Instead, Old Testament practices—from dietary laws (like avoiding the swine or the hare) to rituals involving the scapegoat and red heifer—are interpreted through profound gnosis (knowledge) as spiritual prophecies foreshadowing Jesus Christ.

The Epistle details how figures, symbols, and even gematria (numerical value of letters, such as T-I-H representing 318, symbolizing Jesus and the Cross) reveal Christ's suffering and the new covenant. The author firmly states that the original covenant was broken by the people (the Golden Calf incident) and thus passed to Christians, "the people of inheritance".

Finally, the Epistle concludes with the vital practical teaching of "The Two Ways": the Way of Light, focusing on righteousness and good works; and the Way of Darkness, which leads to eternal death and includes actions like idolatry, murder of children, and hypocrisy.

Though the Epistle of Barnabas is not included in the Coptic Orthodox biblical canon, it is highly valued within the tradition for private reading and moral exhortation, reflecting the allegorical methods favored by Alexandrian Fathers like Clement and Origen.

Tune in to explore this ancient text and understand its dramatic impact on early Christian thought and identity!

Join us on the St Shenouda Podcast as we delve into the Didascalia Apostolorum (The Teaching of the Apostles), a crucial early Christian legal treatise and Church Order. Although this text is pseudepigraphical—meaning it was written later, likely in the 3rd century in Syria, possibly near Antioch—it provides a vital "window" into how our forebears organized their communities and defined leadership during a period of theological development. The study of this text is undertaken from an Orthodox perspective, valuing it as a historical document, not a doctrinal authority.

The Didascalia offers a comprehensive look at ecclesiastical structure, emphasizing the detailed roles of bishops, deacons, and deaconesses. We explore the exalted position of the Bishop, seen as the authoritative figure and successor of the Apostles, guiding the Church with divine authority. The bishop is, in fact, described as holding the "place of God Almighty" and acting as the "mouth of God". The text also outlines the role of the Deacons as mediators between the laity and the bishops, visiting the needy and maintaining order, and the specific ministry of Deaconesses, who minister to women, particularly in anointing during baptism and visiting the sick.

However, the text is not without controversy. We examine the debates over its restrictive views on women’s roles, such as forbidding deaconesses from instructing doctrine. Crucially, the Didascalia engages fiercely with Jewish tradition, arguing that laws given after the Golden Calf incident constitute "Second Legislation"—a punishment justly laid upon those who denied God. The author asserts that this "Second Legislation" was abolished by Christ's death, and continuing to observe such ritual practices is condemned as "denying the power of Jesus’s sacrifice".

While never widely popular or accepted as canonical scripture, the Didascalia Apostolorum holds significant historical value. It heavily influenced later ecclesiastical literature, serving as the primary source for the first six books of the 4th-century Apostolic Constitutions.

Tune in for an insightful exploration of this powerful historical document, reminding us of our apostolic roots and the enduring emphasis on blameless conduct and church orde

Join us on the St Shenouda Podcast as we uncover the Didache, an indispensable ancient Christian treatise known fully as "The Lord's Teaching Through the Twelve Apostles to the Nations". Dating potentially as early as the first century CE, this brief, anonymous text offers a powerful glimpse into the practical life and rituals of the earliest Christian communities. Scholars consider the Didache the foundational example of the genre of Church Orders, functioning as a pastoral manual concerned primarily with orthopraxy—how Christians ought to behave.

This remarkable document, which might predate several New Testament books, is divided into four main sections:

1. The Two Ways: Discover the foundational ethical teaching contrasting the Way of Life and the Way of Death. This core instruction draws heavily on Jewish tradition and the Sermon on the Mount, covering everything from loving your enemies and practicing the Golden Rule to avoiding jealousy, anger, and arrogance. Crucially, the Didache provides explicit, detailed prohibitions against abortion and infanticide.

2. Ritual Practice: Examine instructions for Christian sacraments. Learn how Baptism was to be performed using the Trinitarian formula ("in the name of the Father, and of the Son, and of the Holy Spirit"), ideally in "living water" (running water), but allowing for pouring water thrice upon the head if necessary. We explore the command to fast on the fourth day (Wednesday) and the Preparation (Friday), deliberately differentiating from the practices of "the hypocrites"—a tradition still preserved in the Eastern Orthodox Church. Furthermore, the text commands praying the Lord's Prayer three times a day.

3. Liturgy and the Eucharist: The Didache is the earliest text to refer to the central act of worship as the Eucharist ('Thanksgiving'). It provides primitive prayers for the cup and broken bread and mandates that only the baptized may partake. It instructs Christians to gather every Lord’s Day to break bread after confessing their sins and reconciling with any who are "at variance".

4. Community Leadership and Eschatology: Find out the guidelines for testing itinerant apostles and prophets (they must not stay longer than two days or ask for money), and the early appointment of local bishops and deacons. The treatise ends with a warning to remain watchful for the imminent Coming of the Lord, predicting the appearance of false prophets and the world-deceiver (Antichrist).

While the Didache was ultimately not accepted into the New Testament canon by most Fathers, it holds a high status, even being included in the broader canon of the Ethiopian Orthodox Church [23, 50b], and was widely read and considered authoritative in the Early Church. Tune in to understand this pivotal text that defined early Christian communal life and left an enduring influence on subsequent Church Orders

St Shenouda Podcast: The Hidden Ascetic—St. Euphrosyne of Alexandria

Welcome to the St Shenouda Podcast! In this episode, we delve into the extraordinary life of St. Euphrosyne of Alexandria, a 5th-century saint whose story belongs to a group of legends about Christian virgins who used male attire to pursue a life of celibacy and asceticism. Born around 410 to Paphnutius, a rich and pious man of Alexandria, Euphrosyne was her parents' only daughter, born in response to fervent prayers.

When she turned eighteen, facing an impending marriage to a wealthy youth, Euphrosyne chose instead to consecrate her life to God. She fled home and made the dramatic decision to disguise herself in male attire. Under the assumed name Smaragdus—a name meaning "precious emerald gemstone"—she gained admittance into a monastery of men near Alexandria.

For an astounding thirty-eight years, Euphrosyne lived as a monk, without her true identity being discovered. As Smaragdus, she impressed the abbot by the "rapid strides" she made toward a perfect ascetic life, excelling in virtue and asceticism to the degree that she was described as having rejected the weaknesses of a female and acquiring a "manly mindset".

The narrative reaches a powerful emotional peak when her father, Paphnutius, deeply grieving the loss of his only daughter, came to the monastery seeking counsel and comfort. The abbot, unaware of their relationship, committed Paphnutius to the care of Smaragdus. Thus, Paphnutius received "helpful advice and comforting exhortation" from his own unrecognized daughter, who had become his spiritual director.

Only on her deathbed, around 470, did Euphrosyne reveal her secret to her astonished father. Profoundly moved, Paphnutius distributed all his wealth and himself became a monk in the same monastery, living in his daughter’s cell until his death ten years later. Join us as we explore this inspiring tale of devotion, hidden identity, and the spiritual bravery required to live the life one truly desires.

(St. Euphrosyne is venerated with feast days including 25 September in the Greek Orthodox Church and 16 January in the Roman Catholic Church)

From Roman Nobility to the Egyptian Desert: The Lives of Saints Maximus and Domatius

Join us on the St Shenouda Podcast as we explore the extraordinary journey of Saints Maximus and Domatius, two Roman noblemen born around the 4th century. These angelic sons of Walendianus (or Valentinus), a devout Roman Emperor, were raised in purity and holiness. Realizing that this world and its glory were only transitional and temporal, they decided to embark on a monastic life.

Their spiritual quest began with a pilgrimage to the City of Nicea, where the first Universal Council was held in 325 A.D.. After dismissing their royal entourage, they journeyed to Syria, staying for six years under the guidance of Saint Agabius (Aghabus). Before his departure, Agabius commanded them to continue their path by going to Saint Macarius in the desert of Scetis (Shiêt).

They chose divine seclusion over earthly power, fleeing desperately along the Mediterranean coast when they heard news that Maximus was being sought for ordination as the Patriarch of Rome. During their arduous journey, God miraculously transformed salty water into sweet water for them, and an angel eventually transported them to the wilderness of Scetis due to their utter exhaustion.

Initially, Saint Macarius thought that due to their rich background, they would not be able to live in the harsh desert. However, the brothers lived for three full years in their cell, committed to silence and humility. They supported themselves by learning the trade of making ships' sails and dedicated the rest of their earnings to charity.

After Macarius prayed for a week to discern their secret, he witnessed their profound spiritual reality: during midnight prayer, a ray of light or fire ascended from their mouths to heaven. They were protected by the Angel of the Lord carrying a sword of fire, guarding them against the devils who swarmed around them "like flies". They were such powerful spiritual athletes that Macarius called them "new Elijah and Elisha" and confirmed they had received the gift of healing.

The saints completed their course in quick succession: Maximus fell ill and delivered his pure spirit on 14 Tobi, attended by a glorious company of saints, prophets, and apostles, including St. John the Baptist and Emperor Constantine. Heartbroken, Domatius prayed to follow his brother and departed three days later on 17 Tobi. Saint Macarius later built a church on their burial site and ordered the place to be called the Monastery of El-Baramus ("The Roman Quarter") in their honor, as they were the "first fruits" of his labours in the vineyard of the Lord.

Tune in to discover how these beloved saints demonstrated that heavenly glory is "far greater and everlasting" than any royal splendour. Their legacy remains a powerful model of renunciation, persistence, and silent devotion.