Lord of Spirits Podcast

Pantheon and Pandemonium XV: Live Q&A, March 2025
Hosts: Fr. Andrew Stephen Damick & Fr. Stephen De Young
Date: March 14, 2025
Theme: “The Seen and Unseen World in Orthodox Christian Tradition — Live Listener Q&A”

Episode Overview

This episode is an all Q&A live call-in show where the hosts, Fr. Andrew Stephen Damick and Fr. Stephen De Young, take a wide variety of questions from listeners about Orthodox Christian spirituality, theology, history, biblical interpretation, and religious life. With the show’s characteristic blend of depth, humor, and candor, they address everything from enduring questions of faith and cultural decline, to debates on the nature of evil, the interpretation of scripture, and even practical questions about liturgical life and identity.

Key Discussion Points & Segments

1. The Nature of “Progress” and the Fate of Christian Cultures

[06:28 - 21:12]
Caller: Janine (NYC)

• Question: In times of global turmoil and especially the persecution/cleansing of Christians, what does “progress” mean from an Orthodox perspective? What do we do as Christians facing despair about the state of the world and Church?
• Key Insights:
  • God’s purpose is to save as many as possible; He knew the conditions of every era (9:22).
  • There is no mythic “Golden Age” of the Church; the Church has always faced internal and external turmoil (12:13).
  • “There was no Golden Age of the Church. ... Not only were there heresies all over the place ... There were maybe 75 years total where all the patriarchates were in communion with each other.” — Fr. Stephen (12:47)
  • True Christian progress is in personal repentance and holiness, not temporal cultural “success.”
  • The end of times is an interruption, not a culmination of an earthly project (11:42).
  • Christian cultures arise as a result of real sanctity, not as an end in themselves — “If you aim at heaven you will get earth thrown in, but if you aim at earth, you will get neither.” — Fr. Andrew quoting C.S. Lewis (18:17).
  • Cultures will pass; what matters is faithfulness, the “remnant,” enduring to the Day of the Lord.
• Memorable Moment: Pastors gently push back on conflating political/cultural triumphs with true Christian progress.

2. Preterism and Understanding Eschatology

[21:12 - 24:03]
Caller: Lazarus

• Question: Should you do an episode on Preterism (the doctrine that prophecy was all fulfilled in the 1st century)?
• Answers with humor: “Preterism is just kind of dumb.” — Fr. Stephen (21:57)
• Both hosts summarize that Revelation deals with the entire sweep/history of humanity, not just the first century or only the future.
• Fr. Andrew: “Both approaches are wrong ... fundamentally misunderstanding the way Apocalypse even works.” (22:20)

3. Imprecatory Prayer and Anger

[24:26 - 29:05]
Caller: James (New Hampshire)

• Question: What is the Orthodox perspective on imprecatory prayer (“bring more evils upon them, O Lord”)?
• Insights:
  • Church Fathers interpret such prayers as being primarily about spiritual enemies, not humans.
  • “There are correct objects for hatred ... [like] sin.” — Fr. Stephen (26:59)
  • The “incensive power” (burning power of anger) should be directed at our sins, not at other people.
  • Sin should disgust you — aim to direct righteous anger at sin and demonic influence (28:13).
  • Side tangent: Joshua vs. Judah the Hammer: Joshua is the clear winner since he was a “down and dirty” fighter, facing demon-powered giants.

4. The Critique of Paganism — Isaiah 44 and Idolatry

[31:03 - 39:15]
Caller: Daniel (Santa Monica, CA)

• Question: Is Isaiah 44’s polemic strictly materialist (“you made this idol yourself”) or is there more?
• Key Insight: The critique is about the contrast between helpless idols (which need humans to move/dress/care for them) and the true God who created and sustains everything.
  • Demons, the “gods of the nations,” are real powers but only gain effect through human cooperation. They can influence (thoughts/actions), but “can’t make it rain,” etc. (39:09)
  • “Their evil comes in the world through us.” — Fr. Andrew (36:44)
  • Idolatry is about misplaced agency and fundamentally weak spirits compared to God.

5. The Place of Names/Naming & Integration (Frankenstein, Angels, Demons)

[41:23 - 49:08]
Caller: Moses

• Question: Does giving a name (e.g., to Frankenstein’s monster, to an angel, or to a psychological problem) have spiritual/theological significance?
• Key Insights:
  • Naming marks identity and relationship. Refusal to name the monster means Frankenstein refuses a relationship/claim.
  • “Naming something ... is giving it a reality and identity to the relationship between the two of them.” — Fr. Stephen (47:56)
  • In the spiritual world, to name is to claim, relate, or ‘integrate’ — hence, why the Church is cautious about naming in certain contexts (like guardian angels).

6. Living Among New Age/Pagan Paraphernalia

[58:44 - 64:49]
Caller: Maria (Manitoba, Canada)

• Question: Is being around New Age or occult symbols (e.g., in nail salons, hairdressers) spiritually dangerous?
• Key Advice:
  • There is no “automatic” spiritual contagion; intention matters.
  • Opportunity to “be subversive,” i.e., pray the Jesus Prayer, sanctify the environment (60:13).
  • Early Christians were surrounded by pagan symbols and sexual iconography all the time.
  • “You cannot be like them ... but you can hold yourself apart in other ways.” — Fr. Stephen (63:30)
  • Coined term: “Spiritual cooties” — mere presence is not polluting; stick close to Christ (64:12).

7. Righteous Anger: Can Humans Manage It?

[67:24 - 73:38]
Caller: Sarah (Iowa)

• Question: Is “righteous anger” really possible for people (besides Christ)?
• Answer:
  • Yes, but it must be directed at sin/injustice, not persons.
  • What you do with anger is decisive — don’t let it fester as hatred for others, but use to fight against evil.
  • “Sitting around trying not to get angry doesn't work ... You have to learn how to channel it.” — Fr. Stephen (71:58)
  • Self-Deprecation: Fr. Stephen: “Anger is the only emotion I experience, and that only when I'm sober.” (69:08)
  • Anecdote about learning to redirect childhood violence into creative energy.

8. Paradise, Order, and the World to Come

[73:46 - 81:45]
Caller: Emilian

• Questions:
  • a) Is the destiny of the world to “tame” chaos, or will chaos (disasters, etc.) still exist in the age to come?
    • A: The creatures/systems of this world aren’t evil per se; after redemption, things (like snakes, storms) won’t harm, disturb, or threaten humans — “a hurricane just becomes a very spectacular light show.” (78:57)
  • b) What about the identity of those who die young or are isolated?
    • A: Everyone has an embodied relationship with God, if no one else. Their identity is ultimately secured in their eternal relationship with God.

9. Genealogies in Genesis and Numerology

[87:30 - 95:26]
Caller: Alfonso (Phoenix, AZ)

• Question: Are the “long ages” of Genesis literal or symbolic? Any theories connecting biblical dates to archaeological findings?
• Insight:
  • Scholars suspect Genesis uses numerology/symbolic number systems (possibly base-60 like the Sumerians), but “we haven't cracked the code yet.” — Fr. Stephen (91:08)
  • Genesis is communicating deep truths in ancient symbolic language, not modern factual reportage.

10. Saints from Heterodox Traditions

[53:29 - 57:42]
Caller: Andrew (North Carolina. Fr. Andrew’s own godfather!)

• Question: Are there Orthodox saints from heterodox (separated/heretical) groups?
• Examples:
  • St. Isaac the Syrian, technically from the Assyrian “Nestorian” Church, but widely venerated.
  • Historical example of Thomas Aquinas’ short-lived veneration in Greece.
  • The boundaries of the Church were experienced more flexibly in some eras/places.

11. Use and Abuse of Christian Imagery among Syncretic Religions

[95:43 - 100:55]
Caller: Nicholas (Boston)

• Question: Why do saints “allow” their images to be co-opted for syncretic/occult worship (e.g., botanica shops)?
• Answer: God and the saints are not harmed by this. God permits freedom, even misuse/blasphemy.
  • God can “turn the tables” — sometimes even a syncretized icon can become a point of grace for someone (referencing an anecdote about Jehovah’s Witnesses fearing icons would destroy their faith).
  • “Who knows what God will do? ... Something real will happen.” — Fr. Stephen (100:14)

12. Advice for New Clergy on Prayer Life

[104:04 - 111:28]
Caller: Andy (Richardson, Texas; Anglican cleric)

• Question: As a soon-to-be-ordained priest, how do I foster a sustainable priestly prayer life?
• Key Advice:
  • Set up a regular discipline but be merciful with yourself and others.
  • Leading family in prayer is as important as solitary devotions.
  • When newly ordained, you're often focused on “performance.” This is normal and will fade (109:12).
  • “You will get to a point where, when you're not the one celebrating, and you're at a worship service, you kind of won't know what to do with yourself anymore.” — Fr. Stephen (111:01)
  • Discipline has a purpose: to love God and neighbor.

13. Christ’s Ascension and the Sending of the Holy Spirit

[113:50 - 120:33]
Caller: Eddie (Texas)

• Question: Why does Jesus say He must go for the Holy Spirit to come (John 16:7), if the Holy Spirit was already present (e.g., at the baptism)?
• Answer:
  • The Spirit's presence at baptism is not the “outpouring” of Pentecost; that outpouring happens as a result of Christ’s ascension (His enthronement as Messiah/“Son of Man”).
  • “Christ is enthroned in the heavens ... and then because he is enthroned now, the Messianic age begins.” — Fr. Stephen (117:19)
  • Pentecost is the sign of this new age, made possible by Christ’s completed work.

14. Russia, Fatima, and “Conversion”

[121:46 - 141:48]
Caller: Christy (Ocala, Florida, Roman Catholic)

• Question: As a Catholic who loves Orthodoxy, was Russia’s post-Soviet turn to Orthodoxy the conversion prophesied at Fatima? How can we regard sacraments/validity in both Churches?
• Discussion:
  • Revival has occurred, but actual church attendance remains low; “Is it a Christian nation?” (126:57)
  • “The idea that Russia would be consecrated to the Immaculate Heart of Mary ... probably sounds weird to most Russians ... that's not a part of their religious world.” — Fr. Andrew (127:53)
  • Both disagree with conflating culture/politics/nationalism with gospel fulfillment.
  • Both affirm: people’s salvation is what matters, not abstract arguments of validity or religious teams.
  • “If you're going Pascal's wager ... pick Orthodox, because Catholics and Orthodox both agree that you can be saved as an Orthodox Christian.” — Fr. Andrew (139:49)

15. Jewish Identity, Circumcision, and Orthodox Christianity

[142:43 - 162:31]
Caller: Daniel (Hollywood, FL)

• Question: In interfaith Orthodox homes (Jewish mother, now both Orthodox), is circumcision of male children still expected or practiced? What’s Orthodox practice?
• Insight:
  • Real-life cases: some Orthodox bishops in the US allow certain Jewish OT customs (such as circumcision, dietary practices) when they’re part of family/cultural continuity, but only with episcopal blessing and never as a means of “becoming a child of Abraham” for salvation.
  • “We need to not put this onus on Jewish people that becoming Christian means you're not Jewish anymore. ... Christianity is a form of Judaism.” — Fr. Stephen (160:20)

16. The Holy Spirit, the Filioque, and the Trinity

[163:31 - 176:21]
Caller: Christopher (Minnesota)

• Question: Why is it problematic to say that the Holy Spirit is “the love between Father and Son”? How does this relate to the filioque debate?
• Key Insights:
  • “Love between the Father and the Son” is a western analogy (from Augustine), not a definition — can risk depersonalizing the Spirit.
  • At Florence, Catholics say Spirit proceeds “from the Father and the Son as from one principle,” which Orthodox find heretical.
  • “The filioque gets sort of added ... in response to a particular Arian argument.” — Fr. Stephen (169:29)
  • Orthodox tradition insists that anything true of the divine nature must apply to all three Persons, or to one uniquely, but never just to two.
  • Catholic theology, even when affirming “correct” Trinitarian doctrine, tends (in Orthodox eyes) to “relativize the persons ... as relationships within God” rather than as true, distinct hypostases.

Notable Quotes

• Fr. Stephen: “There was no Golden Age of the Church ... there isn't this good time.” (12:47)
• Fr. Andrew: “If you aim at Heaven, you’ll get Earth thrown in. But if you aim at Earth, you’ll get neither.” (18:17)
• Fr. Stephen: “The early Christians were surrounded by pagan iconography, and sexually graphic ... decoration everywhere.” (62:15)
• Fr. Andrew: “Greater is he that is within you than he that is in the world.” (64:22)
• Fr. Stephen: “Sitting around trying not to get angry ... does not work.” (71:58)
• Fr. Stephen: “Naming something ... is giving it a reality and identity to the relationship between the two of them.” (47:56)
• Fr. Stephen: “We need to not put this onus on Jewish people that becoming Christian means 'Stop being Jewish.'” (160:20)
• Fr. Andrew: “If you’re going to do a bit of a Pascal’s wager ... you should pick Orthodox because Catholics and Orthodox both agree that Orthodox Christians are saved.” (139:49)
• Fr. Stephen: On the filioque: “They've painted themselves into a corner ... They're almost embarrassed by it, but they have to affirm it.” (173:28)

Tone & Atmosphere

• Gentle, frank, and occasionally humorous repartee between the priests; they sometimes poke fun at each other and play with callers’ cultural references.
• Practices radical honesty while being pastoral to questioners from a range of backgrounds: Orthodox, Catholic, Protestant, Jewish, Anglo-Catholic, seekers and converts.
• Emphasis on nuance, mystery, and not flattening theology to simple answers.
• Repeated reminders that history is messy, the Church has always had struggles, and the only lasting “progress” is repentance and personal holiness.

Memorable Moments

• The “Joshua vs. Judah the Hammer” fight conjecture (29:12): Joshua’s guerrilla toughness always wins.
• Discussion of Frankenstein’s monster as a metaphor for the human need for relationship and naming (41:43).
• Image of early Christians surrounded by phallic windchimes in pagan Roman cities (62:15).
• Fr. Stephen self-deprecating: “Anger is the only emotion I experience, and that only when I’m sober.” (69:08)
• “If you call someone by a nickname, that's a mark of intimacy ... trust me, I've seen someone call Father Andrew 'Andy.' It gets ugly.” (46:19)
• Humorous asides about Marvel streaming, Louise, and the “arcane tower of podcasting.”

Conclusion

This episode serves as an excellent window into the everyday intellectual, spiritual, and even emotional dynamics of life in the Orthodox Church and the broader Christian world. The hosts offer a thoughtful and unflinching look at complex and sensitive questions, grounding their answers in scripture, church tradition, and a strikingly realistic view of history and human nature, all while never taking themselves too seriously. Listeners are reminded repeatedly that faithfulness and striving for holiness—rather than chasing cultural or personal “progress”—is the enduring vocation in turbulent times.