Episode 23 —

Dark Matter Season 2: Before All Worlds

Leibniz, the Multiverse, and Original Sin

What if the multiverse isn't really about other universes—but about finding another version of ourselves?

With Season 2 of Dark Matter approaching, Matthew revisits the first season and follows its central ideas into an unexpected theological territory: Original Sin, the Fall, Leibniz's “possible worlds,” the problem of evil, repentance, guilt, grief, and the fear of death.

Why this world?

Leibniz's attempt to answer that question helped give us the concept of theodicy and his famous argument that God chose the best of all possible worlds. But what happens when that philosophical idea is transformed into the modern multiverse?

Instead of asking why this world contains suffering, we can imagine countless worlds where things happened differently.

A world where Adam didn't fall.

A world where Eve made another choice.

A world where you never made the decision you regret.

A world where you never experienced the loss that changed your life.

And perhaps, somewhere, a version of you got everything right.

But is that salvation?

Matthew explores the possibility that the modern multiverse functions as a kind of secularized return to Eden—a way of imagining another world in which repentance isn't necessary because another version of ourselves already made the right choices.

The episode also draws a surprising parallel with the multiverse response to the argument from design: rather than answering why this particular universe appears ordered or fine-tuned, multiplying universes can make the question of design seem unnecessary. Likewise, multiplying possible worlds can make the problem of why this fallen history exists appear to disappear.

But perhaps the deeper problem isn't theodicy at all.

Perhaps it is death.

Because in Dark Matter, Jason isn't really searching for another universe. He's searching for the life he lost.

And that's something much more familiar than quantum physics.

It's grief.

It's the human desire to undo what cannot be undone—to find the version of ourselves that existed before the fall, before the mistake, before the loss.

Hebrews gives Christianity a radically different diagnosis: humanity is held in “slavery” through the fear of death.

And Christianity's answer isn't another universe.

It isn't another version of yourself.

It isn't finding the Adam who never fell.

It is resurrection.

Episode 22 —

Orthodoxy and Assurance of Salvation

What happens to assurance of salvation when you become Orthodox?

For many Protestants, this is one of the biggest obstacles to considering Orthodoxy. In this episode, I share why it was one of my biggest questions as well—and why I eventually realized that Orthodoxy isn't simply giving a different answer to assurance. It's asking a different question altogether.

We'll explore:

• Why assurance is the logical conclusion of a particular understanding of the Fall.
• How Calvinism and the Wesleyan tradition, despite their disagreements, share many of the same assumptions about original sin, the human will, and salvation.
• Why the Orthodox Church begins with union with Christ rather than guaranteed perseverance.
• The role of Baptism as an objective union with Christ—not merely a symbol of a prior experience.
• Why Christ's command to "abide in Me" becomes central to the Orthodox understanding of the Christian life.
• How the early Church Fathers, especially St. Cyril of Jerusalem, describe God's gracious initiative and man's genuine response.
• Why Ephesians 2 may be emphasizing humanity's bondage to sin, death, and the devil more than constructing a doctrine of total inability.
• Why assurance ultimately depends on where we place our confidence.

Rather than grounding assurance in ourselves, Orthodoxy directs our eyes to Christ—the One who united us to Himself, continually calls us to repentance, feeds us with His own Body and Blood, and remains faithful.

Scripture Discussed

• Genesis 1:31
• Matthew 16:24
• John 15:1–10
• Acts 2:38
• Romans 6:3–5
• Romans 11:22
• 1 Corinthians 10:12
• Galatians 3:27
• Colossians 1:21–23
• Ephesians 2:1–5

Historical Figures Mentioned

• St. Cyril of Jerusalem
• St. Augustine
• Martin Luther
• John Calvin
• John Wesley
• George Whitefield
• Charles H. Spurgeon
• Paul Washer
• James H. Brookes
• St. John Chrysostom

Mentioned Resources

• R.C. Sproul, The Pelagian Captivity of the Church
• The Westminster Confession of Faith (1646)
• The 1689 London Baptist Confession
• St. John Chrysostom's Paschal Homily

If this episode was helpful, please consider subscribing and sharing it with someone exploring Orthodoxy. If you have questions or topics you'd like me to cover in future episodes, I'd love to hear from you.

Christ is risen!

Episode 21 —

In this episode, I share what happened after I became convinced that the Orthodox Church is the true Church.

After nearly two years of studying Scripture, the Church Fathers, and the history of Christianity, I expected entering an Orthodox parish to answer all of my questions. Instead, I discovered something unexpected: finding the Church was only the beginning.

I discuss why the Gospel—not icons, incense, or aesthetics—ultimately led me to Orthodoxy, the challenges many Protestant converts face, and how my expectations of parish life had to be transformed. Along the way, I reflect on conversations that shaped my journey, why some questions take time to answer, and what it means to love the real Church rather than an idealized one.

Whether you're exploring Eastern Orthodoxy, coming from a Protestant background, or simply interested in the theology of the early Church, I hope this episode encourages you to persevere in seeking Christ and His Church.

Topics include:

• Eastern Orthodoxy
• The Gospel and salvation
• Protestant to Orthodox conversion
• The Church Fathers
• Parish life
• The Eucharist
• Expectations and spiritual growth