Day 1 (Monday)

Numbers 9:1-23; 10:11-12, 28-35; (Passover at Sinai, Cloud & Fire, Departure from Sinai)

Last time, we saw God select the Levites as the priestly tribe, responsible for the care and ministry of the Tabernacle itself, and specifically the family of Aaron as the high-priestly family. This time, we will see all the Levites consecrated to the Lord for this service

The Passover at Sinai

9 And the Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying, 2 “Let the people of Israel keep the passover at its appointed time. 3 On the fourteenth day of this month, in the evening, you shall keep it at its appointed time; according to all its statutes and all its ordinances you shall keep it.” 4 So Moses told the people of Israel that they should keep the passover. 5 And they kept the passover in the first month, on the fourteenth day of the month, in the evening, in the wilderness of Sinai; according to all that the Lord commanded Moses, so the people of Israel did.

6 And there were certain men who were unclean through touching the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and Aaron on that day; 7 and those men said to him, “We are unclean through touching the dead body of a man; why are we kept from offering the Lord’s offering at its appointed time among the people of Israel?” 8 And Moses said to them, “Wait, that I may hear what the Lord will command concerning you.”

9 The Lord said to Moses, 10 “Say to the people of Israel, If any man of you or of your descendants is unclean through touching a dead body, or is afar off on a journey, he shall still keep the passover to the Lord. 11 In the second month on the fourteenth day in the evening they shall keep it; they shall eat it with unleavened bread and bitter herbs. 12 They shall leave none of it until the morning, nor break a bone of it; according to all the statute for the passover they shall keep it.

13 But the man who is clean and is not on a journey, yet refrains from keeping the passover, that person shall be cut off from his people, because he did not offer the Lord’s offering at its appointed time; that man shall bear his sin. 14 And if a stranger sojourns among you, and will keep the passover to the Lord, according to the statute of the passover and according to its ordinance, so shall he do; you shall have one statute, both for the sojourner and for the native.”

The Cloud and the Fire

15 On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of the testimony; and at evening it was over the tabernacle like the appearance of fire until morning. 16 So it was continually; the cloud covered it by day and the appearance of fire by night. 17 And whenever the cloud was taken up from over the tent, after that the people of Israel set out; and in the place where the cloud settled down, there the people of Israel encamped. 18 At the command of the Lord the people of Israel set out, and at the command of the Lord they encamped; as long as the cloud rested over the tabernacle, they remained in camp.

19 Even when the cloud continued over the tabernacle many days, the people of Israel kept the charge of the Lord, and did not set out. 20 Sometimes the cloud was a few days over the tabernacle, and according to the command of the Lord they remained in camp; then according to the command of the Lord they set out. 21 And sometimes the cloud remained from evening until morning; and when the cloud was taken up in the morning, they set out, or if it continued for a day and a night, when the cloud was taken up they set out.

22 Whether it was two days, or a month, or a longer time, that the cloud continued over the tabernacle, abiding there, the people of Israel remained in camp and did not set out; but when it was taken up they set out. 23 At the command of the Lord they encamped, and at the command of the Lord they set out; they kept the charge of the Lord, at the command of the Lord by Moses.

Chapter 10:11-12, 28-35

Departure from Sinai

11 In the second year, in the second month, on the twentieth day of the month, the cloud was taken up from over the tabernacle of the testimony, 12 and the people of Israel set out by stages from the wilderness of Sinai; and the cloud settled down in the wilderness of Paran.

… Then the tribes set out in order, as follows: Judah, Issachar, Zebulun, then the non-priest Levites packed up and carried the Tabernacle, then Reuben, Simeon, Gad, then the priestly Levites with the Holy Things of Tabernacle, and then Ephraim, Manasseh, Benjamin, Dan, Asher, & Naphtali…

28 This was the order of march of the people of Israel according to their hosts, when they set out.

29 And Moses said to Hobab the son of Reu′el the Mid′ianite, Moses’ father-in-law, “We are setting out for the place of which the Lord said, ‘I will give it to you’; come with us, and we will do you good; for the Lord has promised good to Israel.” 30 But he said to him, “I will not go; I will depart to my own land and to my kindred.” 31 And he said, “Do not leave us, I pray you, for you know how we are to encamp in the wilderness, and you will serve as eyes for us. 32 And if you go with us, whatever good the Lord will do to us, the same will we do to you.”

33 So they set out from the mount of the Lord three days’ journey; and the ark of the covenant of the Lord went before them three days’ journey, to seek out a resting place for them. 34 And the cloud of the Lord was over them by day, whenever they set out from the camp.

35 And whenever the ark set out, Moses said, “Arise, O Lord, and let thy enemies be scattered; and let them that hate thee flee before thee.” 36 And when it rested, he said, “Return, O Lord, to the ten thousand thousands of Israel.”

1078 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out how important the Passover is, that for this particular feast, even the normal rules of uncleanness are set aside. Everyone is to partake, as Passover comes only once a year. To fail to take part, even if one is traveling, is to separate one’s self from the people of God. It is notable that the same holds true in the Church for the Lord’s Passover/Pascha; to participate in the Paschal services is the absolute minimum of what it means to be an Orthodox Christian. Once we neglect this Feast, we are no longer functioning as Orthodox Christians. It is also worth noting that God’s presence remains with His people throughout the entire year, guiding them, so long as they attend to Him…and that even non-Hebrews are welcome to join themselves to the Israelites. All of these things remain present in the life of the Church; the Lord’s presence is always with us, in the Tabernacle on the Holy Table, and all are welcome to enter the Church. And as for the issues with uncleanness from burying the dead; the Lord comes in the “New and Sacred Pascha/Passover” specifically to deliver us from death itself.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 2 (Wednesday)

The Didache (Teaching of the Twelve Apostles) – 2

Last time we read some more from the Didache, the earliest text from the life of the Church outside of the New Testament. We began with positive instructions for how Christians treat our neighbors, and last week we read several commandments of what NOT to do. This week our reading goes into more detail about what sins to avoid, and how to live instead. This will begin with some details of what “minor” sins lead to the great sins, and consider what is the right way to live in terms of what we DO do, and not just what we DON’T do, with a focus on our life in the Church and our relationship with those who lead the Church, and with everyone else within the Church.

To Do and Not Do

My child, flee from evil of every kind and from everything resembling it. Do not become angry, for anger leads to murder. Do not be jealous or quarrelsome or hot-tempered, for all these things breed murders. My child, do not be lustful, for lust leads to sexual immorality. Do not be foulmouthed or let your eyes roam, for all these things breed adultery.

My child, do not be an augur, since it leads to idolatry. Do not be an enchanter or an astrologer or a magician, or even desire to see them, for all these things breed idolatry. My child, do not be a liar, since lying leads to theft. Do not be avaricious or conceited, for all these things breed thefts. My child, do not be a grumbler, since it leads to blasphemy. Do not be arrogant or evil-minded, for all these things breed blasphemies.

Instead, be humble, for the humble shall inherit the earth. Be patient and merciful and innocent and quiet and good, and revere always the words that you have heard. Do not exalt yourself or permit your soul to become arrogant. Your soul shall not associate with the lofty, but live with the righteous and the humble. Accept as good the things that happen to you, knowing that nothing transpires apart from God.

My child, remember night and day the one who preaches God’s word to you, and honor him as though he were the Lord. For wherever the Lord’s nature is preached, there the Lord is. Moreover, you shall seek out daily the presence of the saints, so that you may find support in their words. You shall not cause division, but shall make peace between those who quarrel. You shall judge righteously; you shall not show partiality when reproving transgressions. You shall not waver with regard to your decisions.

Do not be one who stretches out the hands to receive but withdraws them when it comes to giving. If you earn something by working with your hands, you shall give a ransom for your sins. You shall not hesitate to give, nor shall you grumble when giving, for you will know who is the good paymaster of the reward. You shall not turn away from someone in need, but shall share everything with your brother or sister, and do not claim that anything is your own. For if you are sharers in what is imperishable, how much more so in perishable things!

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how this passage connects what we might call “smaller” sins with the larger sins that they lead to, warning against even the small sins, and urging Christian people to always choose a different way from the way of the world. It would be worthwhile to consider in your conversations how some of these smaller sins might lead to the greater sins. Note as well that humility, patience, mercy, innocence, quiet, good, and meditation on holy words are presented as the positive remedy to these evils; these are the things that Christians do instead of playing around with “small” sins. The Leader should note that the Christian life isn’t just about what we do and don’t do, but WHO we do it with. This reading emphasizes the importance of the community of the Faithful, and reminds us that we need to pray for and honor those who lead the Church, and that we need to love “the saints,” which is to say, those that God has made holy, our brothers and sisters in the Church, and spend our time with them. Who we keep company with is a huge part of what it means to be a Christian, so it’s very important that we make a point of spending time with other faithful Christians)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this story? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this story make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 3 (Friday)

Luke 23:13-38 (Jesus Sentenced to Death, the Crucifixion)

We have been reading St. Luke’s account of how Jesus came to His Passion. This is the final week before Holy Week, so as we prepare to walk through that blessed period with the Lord, we are likewise blessed to read this account of what we are about to actively commemorate.

Jesus Sentenced to Death

13 Pilate then called together the chief priests and the rulers and the people, 14 and said to them, “You brought me this man as one who was perverting the people; and after examining him before you, behold, I did not find this man guilty of any of your charges against him; 15 neither did Herod, for he sent him back to us. Behold, nothing deserving death has been done by him; 16 I will therefore chastise him and release him.”

18 But they all cried out together, “Away with this man, and release to us Barab′bas”— 19 a man who had been thrown into prison for an insurrection started in the city, and for murder. 20 Pilate addressed them once more, desiring to release Jesus; 21 but they shouted out, “Crucify, crucify him!” 22 A third time he said to them, “Why, what evil has he done? I have found in him no crime deserving death; I will therefore chastise him and release him.”

23 But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. 24 So Pilate gave sentence that their demand should be granted. 25 He released the man who had been thrown into prison for insurrection and murder, whom they asked for; but Jesus he delivered up to their will.

The Crucifixion of Jesus

26 And as they led him away, they seized one Simon of Cyre′ne, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. 2

8 But Jesus turning to them said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck!’ 30 Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ 31 For if they do this when the wood is green, what will happen when it is dry?”

32 Two others also, who were criminals, were led away to be put to death with him. 33 And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. 34 And Jesus said, “Father, forgive them; for they know not what they do.” And they cast lots to divide his garments.

35 And the people stood by, watching; but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36 The soldiers also mocked him, coming up and offering him vinegar, 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, “This is the King of the Jews.”

Reading 49
513 words

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that Jesus is crucified on the day of the preparation for the Sabbath, on Friday, so that He is dead, with His body resting in the tomb, on Saturday, the Sabbath day, the great day of rest. In this way, He fulfills the commandment about honoring the Sabbath Day, but more than that, He shows the purpose for that commandment, as a prophecy of how God rests from His work in this world on the seventh day, once He has completed all that He came to do, and united Himself with us even in the depths of our brokenness. Other points to note include the Lord’s prayer of forgiveness for those crucifying Him in verse 34, the repentant thief in verses 39-43, and the tearing of the veil in the Temple, which as we have discussed previously, separated the Holy of Holies from the Holy Place.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the anagogical reading, in which we see the text as revealing the glory of God and His kingdom in a deeper manner, sheds new insights on the lower levels of interpretation.)

Day 1 (Monday)

Numbers 8:5-26 (Consecration and Service of the Levites)

Last time, we saw God select the Levites as the priestly tribe, responsible for the care and ministry of the Tabernacle itself, and specifically the family of Aaron as the high-priestly family. This time, we will see all the Levites consecrated to the Lord for this service

Consecration and Service of the Levites

5 And the Lord said to Moses, 6 “Take the Levites from among the people of Israel, and cleanse them. 7 And thus you shall do to them, to cleanse them: sprinkle the water of expiation upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves. 8 Then let them take a young bull and its cereal offering of fine flour mixed with oil, and you shall take another young bull for a sin offering. 9 And you shall present the Levites before the tent of meeting, and assemble the whole congregation of the people of Israel.

10 When you present the Levites before the Lord, the people of Israel shall lay their hands upon the Levites, 11 and Aaron shall offer the Levites before the Lord as a wave offering from the people of Israel, that it may be theirs to do the service of the Lord. 12 Then the Levites shall lay their hands upon the heads of the bulls; and you shall offer the one for a sin offering and the other for a burnt offering to the Lord, to make atonement for the Levites. 13 And you shall cause the Levites to attend Aaron and his sons, and shall offer them as a wave offering to the Lord.

14 “Thus you shall separate the Levites from among the people of Israel, and the Levites shall be mine. 15 And after that the Levites shall go in to do service at the tent of meeting, when you have cleansed them and offered them as a wave offering. 16 For they are wholly given to me from among the people of Israel; instead of all that open the womb, the first-born of all the people of Israel, I have taken them for myself.

17 For all the first-born among the people of Israel are mine, both of man and of beast; on the day that I slew all the first-born in the land of Egypt I consecrated them for myself, 18 and I have taken the Levites instead of all the first-born among the people of Israel. 19 And I have given the Levites as a gift to Aaron and his sons from among the people of Israel, to do the service for the people of Israel at the tent of meeting, and to make atonement for the people of Israel, that there may be no plague among the people of Israel in case the people of Israel should come near the sanctuary.”

20 Thus did Moses and Aaron and all the congregation of the people of Israel to the Levites; according to all that the Lord commanded Moses concerning the Levites, the people of Israel did to them. 21 And the Levites purified themselves from sin, and washed their clothes; and Aaron offered them as a wave offering before the Lord, and Aaron made atonement for them to cleanse them. 22 And after that the Levites went in to do their service in the tent of meeting in attendance upon Aaron and his sons; as the Lord had commanded Moses concerning the Levites, so they did to them.

23 And the Lord said to Moses, 24 “This is what pertains to the Levites: from twenty-five years old and upward they shall go in to perform the work in the service of the tent of meeting; 25 and from the age of fifty years they shall withdraw from the work of the service and serve no more, 26 but minister to their brethren in the tent of meeting, to keep the charge, and they shall do no service. Thus shall you do to the Levites in assigning their duties.”

627 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that this passage shows us clearly that the laying of hands upon an offering by those making an offering does NOT mean what it is often thought to mean, that the sins of the offerer are placed upon the offering, and then it is killed in the place of the offerer. What is happening, rather, is that an identity and connection is established between the offerer and the offering, so that it is clearly shown that what is offered BELONGS to the one offering it, and that in giving the offering to God, the offerer is giving HIMSELF to God. It is a matter of relationship, not punishment. In this week of the Annunciation, we should associate this action of self-offering with the words of the Mother of God: “I am the handmaiden of the Lord; may it be done to me according to His word.” This is what it means to offer ourselves to God.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 2 (Wednesday)

The Didache (Teaching of the Twelve Apostles)

This is a short text that comes from either the end of the 1st century or the beginning of the 2nd century, and describes the Christian life for those who are preparing to be baptized. In the early Church, those preparing to be baptized spent a period of time before their baptism fasting and receiving instruction in the Christian Faith; and they were often baptized on the eve of Pascha. This time of preparation is the origin of Great Lent, so it makes sense for us to read (and especially to read the beginning) from the Didache as we are in the midst of the Great Fast. It speaks of the two essential commandments of the way of life to which the Lord calls us: to love God, and to love our neighbor, emphasizing that the way in which we love God is by loving our neighbor, and sets a high standard of what we need to do, giving generously, accepting insults and attacks without fighting back, and even loving our enemies. It also speaks of what we are NOT to do to our neighbor.

The Didache

The teaching of the Lord to the Gentiles by the twelve apostles.

The Two Ways
There are two ways, one of life and one of death, and there is a great difference between these two ways.

The First Commandment of the Way of Life
Now this is the way of life: First, you shall love God, who made you. Second, you shall love your neighbor as yourself; but whatever you do not wish to happen to you, do not do to another. The teaching of these words is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what credit is it if you love those who love you? Do not even the Gentiles do the same? But you must love those who hate you, and you will not have an enemy.

Abstain from fleshly and bodily cravings. If someone gives you a blow on your right cheek, turn to him the other as well and you will be perfect. If someone forces you to go one mile, go with him two miles; if someone takes your cloak, give him your tunic also; if someone takes from you what belongs to you, do not demand it back, for you cannot do so. Give to everyone who asks you, and do not demand it back, for the Father wants something from His own gifts to be given to everyone. Blessed is the one who gives according to the command, for such a person is innocent.

Woe to the one who receives: if, on the one hand, someone who is in need receives, this person is innocent, but the one who does not have need will have to explain why and for what purpose he received, and upon being imprisoned will be interrogated about what he has done, and will not be released from there until he has repaid every last cent. But it has also been said concerning this: “Let you gift sweat in your hands until you know to whom to give it.”

The Second Commandment of the Way of Life

The second commandment of the teaching is: You shall not murder; you shall not commit adultery; you shall not corrupt children; you shall not be sexually immoral; you shall not steal; you shall not practice magic; you shall not engage in sorcery; you shall not abort a child or commit infanticide. You shall not covet your neighbor’s possessions; you shall not commit perjury; you shall not give false testimony; you shall not speak evil; you shall not hold a grudge.

You shall not be double-minded or double-tongued, for the double tongue is a deadly snare. Your word must not be false or meaningless, but confirmed by action. You shall not be greedy or avaricious, or a hypocrite or malicious or arrogant. You shall not hatch evil plots against your neighbor. You shall not hate any one; instead you shall reprove some, and pray for some, and some you shall love more than your own life.

507 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how much time is spent explaining how we should treat other people, especially people we don’t want to treat well, especially our enemies. We act in love toward God as we act in love toward our neighbor, even our enemy. It’s also worth noting how this text extends and explains the Ten Commandments. For instance, it makes the point that not just technical adultery, but all sexual immorality, is forbidden, it connects magic and sorcery with the worship of false gods, clarifies that abortion and infanticide count as murder, etc. The final point, about how we SHOULD treat people, with prayer, with correction, and with selfless love, is a good point to end on. The main point of the Commandments, and the main point of the Gospel, is positive, not negative, about what we are supposed to do that is good and draws us closer to God, and not just what is bad and separates us from Him. Even so, the Didache is making sure we don’t “hide” behind technicalities when it comes to the Ten Commandments, and that we understand that we really do have to live in a radically different way if we intend to follow Jesus)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this story? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this story make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 3 (Friday)

Luke 22:63-71; 23:1-12 (Beating of Jesus, Jesus before the Council, Pilate & Herod)

Last time we saw Jesus betrayed and brought to trial by the high priests and the elders of the people, and we saw Peter deny the Lord while he was waiting to see what would happen. Having gotten Jesus to “admit” that He claimed to be the Son of God, the assembly will now bring Him to Pilate, seeking the death penalty for Him.

The Mocking and Beating of Jesus

63 Now the men who were holding Jesus mocked him and beat him; 64 they also blindfolded him and asked him, “Prophesy! Who is it that struck you?” 65 And they spoke many other words against him, reviling him.

Jesus before the Council

66 When day came, the assembly of the elders of the people gathered together, both chief priests and scribes; and they led him away to their council, and they said, 67 “If you are the Christ, tell us.” But he said to them, “If I tell you, you will not believe; 68 and if I ask you, you will not answer. 69 But from now on the Son of man shall be seated at the right hand of the power of God.” 70 And they all said, “Are you the Son of God, then?” And he said to them, “You say that I am.” 71 And they said, “What further testimony do we need? We have heard it ourselves from his own lips.”

Jesus before Pilate

23 Then the whole company of them arose, and brought him before Pilate. 2 And they began to accuse him, saying, “We found this man perverting our nation, and forbidding us to give tribute to Caesar, and saying that he himself is Christ a king.” 3 And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” 4 And Pilate said to the chief priests and the multitudes, “I find no crime in this man.” 5 But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.”

Jesus before Herod

6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. 9 So he questioned him at some length; but he made no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him; then, arraying him in gorgeous apparel, he sent him back to Pilate. 12 And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

Reading 48
429 words

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that the basic accusation against Jesus is that He was claiming to be the Messiah, which was understood by both the Jewish people and by the Romans as a political statement, an act of rebellion and sedition against Roman rule, and cause for death by crucifixion.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the anagogical reading, in which we see the text as revealing the glory of God and His kingdom in a deeper manner, sheds new insights on the lower levels of interpretation.)

Day 1 (Monday)

Numbers 1:47-54; 3:5-16, 39-51; 6:22-27 (Levites as Priests in place of the Firstborn of Israel, Priestly Blessing)

Last time, we read about the first sacrifices that the people of Israel offered, as Moses’ father-in-law Jethro, the priest of Midian, arrived, and offered thanksgiving to God on behalf of all Israel. Immediately after that, Israel arrives at Mount Sinai and becomes God’s priestly people. We will read what happens there next year; this year, we will skip ahead to the book of Numbers, which begins at Sinai, on the 1st day of the 2nd month of the 2nd year after the Exodus, as God commands a census for the people of Israel, a count of all the men in Israel 20 years old and up, able to go out to war. All the tribes are numbered, except the tribe of Levi. There is a reason for this, as we will see. We pick up in verse 47 of chapter 1.

Levi is not Numbered for War

47 But the Levites were not numbered by their ancestral tribe along with them. 48 For the Lord said to Moses, 49 “Only the tribe of Levi you shall not number, and you shall not take a census of them among the people of Israel; 50 but appoint the Levites over the tabernacle of the testimony, and over all its furnishings, and over all that belongs to it; they are to carry the tabernacle and all its furnishings, and they shall tend it, and shall encamp around the tabernacle. 51 When the tabernacle is to set out, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up. And if any one else comes near, he shall be put to death. 52 The people of Israel shall pitch their tents by their companies, every man by his own camp and every man by his own standard; 53 but the Levites shall encamp around the tabernacle of the testimony, that there may be no wrath upon the congregation of the people of Israel; and the Levites shall keep charge of the tabernacle of the testimony.” 54 Thus did the people of Israel; they did according to all that the Lord commanded Moses.

Then, in chapter 2, the order of encampment and marching is laid out, with the twelve tribes camping around the tabernacle. After this, in chapter 3, God turns to the tribe of Levi. We pick up the story in verse 5.

The Duties of the Levites

5 And the Lord said to Moses, 6 “Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister to him. 7 They shall perform duties for him and for the whole congregation before the tent of meeting, as they minister at the tabernacle; 8 they shall have charge of all the furnishings of the tent of meeting, and attend to the duties for the people of Israel as they minister at the tabernacle. 9 And you shall give the Levites to Aaron and his sons; they are wholly given to him from among the people of Israel. 10 And you shall appoint Aaron and his sons, and they shall attend to their priesthood; but if any one else comes near, he shall be put to death.”

11 And the Lord said to Moses, 12 “Behold, I have taken the Levites from among the people of Israel instead of every first-born that opens the womb among the people of Israel. The Levites shall be mine, 13 for all the first-born are mine; on the day that I slew all the first-born in the land of Egypt, I consecrated for my own all the first-born in Israel, both of man and of beast; they shall be mine: I am the Lord.”

A Census of the Levites

14 And the Lord said to Moses in the wilderness of Sinai, 15 “Number the sons of Levi, by fathers’ houses and by families; every male from a month old and upward you shall number.” 16 So Moses numbered them according to the word of the Lord, as he was commanded.

… Then they are all counted …

39 All who were numbered of the Levites, whom Moses and Aaron numbered at the commandment of the Lord, by families, all the males from a month old and upward, were twenty-two thousand.

The Redemption of the Firstborn

40 And the Lord said to Moses, “Number all the first-born males of the people of Israel, from a month old and upward, taking their number by names. 41 And you shall take the Levites for me—I am the Lord—instead of all the first-born among the people of Israel, and the cattle of the Levites instead of all the firstlings among the cattle of the people of Israel.” 42 So Moses numbered all the first-born among the people of Israel, as the Lord commanded him. 43 And all the first-born males, according to the number of names, from a month old and upward as numbered were twenty-two thousand two hundred and seventy-three.

44 And the Lord said to Moses, 45 “Take the Levites instead of all the first-born among the people of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the Lord. 46 And for the redemption of the two hundred and seventy-three of the first-born of the people of Israel, over and above the number of the male Levites, 47 you shall take five shekels apiece; reckoning by the shekel of the sanctuary, the shekel of twenty gerahs, you shall take them, 48 and give the money by which the excess number of them is redeemed to Aaron and his sons.” 49 So Moses took the redemption money from those who were over and above those redeemed by the Levites; 50 from the first-born of the people of Israel he took the money, one thousand three hundred and sixty-five shekels, reckoned by the shekel of the sanctuary; 51 and Moses gave the redemption money to Aaron and his sons, according to the word of the Lord, as the Lord commanded Moses.

Then, in chapters 4 & 5 & 6, the duties of the priests are laid out, with mention of some particular roles that the priests will fulfill for the people. Then, at the end of chapter 6, God gives the priests, the sons of Aaron, words to bless the people:

The Priestly Benediction

22 The Lord said to Moses, 23 “Say to Aaron and his sons, Thus you shall bless the people of Israel: you shall say to them,

24 The Lord bless you and keep you:
25 The Lord make his face to shine upon you, and be gracious to you:
26 The Lord lift up his countenance upon you, and give you peace.

27 “So shall they put my name upon the people of Israel, and I will bless them.”

1002 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out the double significance of the first-born of all Israel, whose place the tribe of Levi takes. First, of course, is the obvious connection with the Exodus, that all the firstborn were the ones that were saved by the blood of the Passover lamb with the 10th plague. But second is the point that was illustrated last time by Jethro; prior to the arrival at Mount Sinai, the designated priest for each family was the patriarch, which would often equate with the first-born son of each clan. All of these, however, are now required to cede their previous priestly responsibilities to the Levites. And the work of the Levites, assigned to them by God Himself, is to do what is necessary for the people to abide the presence of God Himself in their midst. Where the sacrifices began outside the Garden of Eden after the Fall, as human beings offered sacrifices to God in order to still share communion with God who was absent from them, here at Mt. Sinai, in the middle of the desert, God is providing food and water to to them directly, and is visibly present in their midst, sharing meals with them every day as the Levites offer the sacrifices that have been ordained. Which is to say that the camp of Israel has become the very throne of God Himself; a renewal of the Garden of Eden…and a foreshadowing of the Church.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 2 (Wednesday)

Anthony Bloom on Prayer – 6 – On Suffering and Weakness, continued

Last time, Metropolitan Anthony began to speak of weakness, and how our weakness is an essential element of prayer for us. He began to tell the story of a woman who had an experience of God early in life, and then became sick and felt the presence of God more intensely, and then felt that it went away as her strength to raise herself up to God failed and her illness advanced. She wrote about this to Metropolitan Anthony, and he advised her to “try to learn humility.” This time, we will see the end of this story, and the point that he is making to us.

Absence of God in Prayer – continued

The word ‘humility’ comes from the Latin word ‘humus’ which means fertile ground. To me, humility is not what we often make of it: the sheepish way of trying to imagine that we are the worst of all and trying to convince others that our artificial ways of behaving show that we are aware of that. Humility is the situation of the earth. The earth is always there, always taken for granted, never remembered, always trodden on by everyone, somewhere we cast and pour out all the refuse, all we don’t need.

It’s there, silent and accepting everything and in a miraculous way making out of all the refuse new richness in spite of corruption, transforming corruption itself into a power of life and a new possibility of creativeness, open to the sunshine, open to the rain, ready to receive any seed we sow and capable of bringing thirtyfold, sixtyfold, a hundredfold out of every seed.

I said to this woman ‘Learn to be like this before God; abandoned, surrendered, ready to receive anything from people and anything from God.’ Indeed she got a great deal from people; within six months her husband got tired of having a dying wife and abandoned her, so refuse was poured generously, but God also shone His light and gave His rain, because after a little while she wrote to me and said “I am completely finished. I can’t move Godwards, but it is God who steps down to me.’

This is not only a story to illustrate what I said, but something to the point; this is the weakness in which God can manifest His power and this is the situation in which the absence of God can become the presence of God. We cannot capture God. But whenever we stand, either like the Publican or like this girl, outside the realm of ‘right,’ only in the realm of mercy, we can meet God.

Try to think about the absence of God, and do realize that before you can knock at the door – and remember that it is not only at the door of the Kingdom understood in the general way, but that Christ really says ‘I am the door’ – before you knock at the door, you must realize that you are outside. If you spend your time imagining that in a mad way you are already in the kingdom of God, there is certainly no point in knocking at any door for it to be opened.

Obviously, you must look round trying to see where are the angels and the saints, and where the mansion is which belongs to you, and when you see nothing but darkness or walls, you can quite legitimately find it surprising that Paradise is so unattractive. We must all realize that we are not yet in it, that we are still  outsiders to the kingdom of God, and then ask ourselves ‘Where is the door and how does one knock at it?

In the next chapter we will try to go deeper into this subject of knocking at the door and the attempt to go inside, to become an inmate of Paradise, of the place where prayer is possible.

Beginning to Pray – pg 35-36

As a bonus, here at the end of Chapter 1, and of our reading from “Beginning to Pray,” we will also read a couple paragraphs from the Introduction of the book, as he talks more generally about what the Christian life looks like, and how Christians are separate from the world, not because we are crazy, but because we are the only ones who are truly sane.

From the Introduction – in response to the interviewer’s question: “I remember you saying ‘I am mad, but it is an odd kind of madness because other people want to catch it.’ What did you mean by that?”

Metropolitan Anthony: As Christians we are always in tension – in anguish and at the same time in bliss. This is mad, ridiculous. But it is true – accepting the dark night just as we accept the brilliance of the day. We have to make an act of surrender – if I am in Christ, there are moments when I must share the cry of the Lord on the cross and the anguish in the garden of Gethsemane. There is a way of being defeated, even in our faith – and this is a way of sharing the anguish of the Lord. I don’t believe that we should ever say, ‘This cannot happen to you.’ If we are Christians we should go through this life, accepting the life and the world, not trying to create a falsified world.

But, on the other hand, the Christian is like someone who lives in three dimensions in a world in which the majority of people live in two. People who live freely and within a dimension of eternity will always find that something is wrong, they will always find themselves being the odd man out. The same problem was faced by the early Christians when they said that their only king was God. People turned round to them and said, ‘If you say that you are disloyal to our king’ and often persecuted them. But the only true way of being loyal to this two-dimensional world is to be loyal to the three-dimensional world, because in reality the world is three-dimensional. If you really live in three dimensions and do not simply live in two and imagine the third, then life will be full and meaningful. The early Christians were able to do it and Christians today are also able to do that.

Beginning to Pray – pg. 18-19

948 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how difficult this story about this woman’s final sickness is for us to hear. We don’t want to think about gaining communion with God at the cost of everything else that is dear to us. We don’t want to be weak. But if we want to be in communion with God, if we want to enter into the Kingdom, as he says, we have to recognize that we are outside, and choose to seek to enter, to ask the Lord to come to us and bring us in to dwell with Him. And we have to be willing to let go of everything that is outside of the Kingdom.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this story? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this story make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 3 (Friday)

Luke 22:39-62 (Jesus Prays at the Mount of Olives, Betrayal & Arrest of Jesus, Peter Denies Jesus)

Last time, we began to read the account of what happened leading up to the Last Supper, and saw Jesus institute the celebration of the Eucharist, of Holy Communion, and begin to speak to the apostles about how they were called not to rule over one another, but to serve, in imitation of Him. In this chapter, we will see Him continue to speak to them, and then they will go out to the Mount of Olives, where He will be betrayed and arrested by the soldiers of the high priest.

Jesus Prays on the Mount of Olives

39 And he came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 And when he came to the place he said to them, “Pray that you may not enter into temptation.” 41 And he withdrew from them about a stone’s throw, and knelt down and prayed, 42 “Father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done.”

43 And there appeared to him an angel from heaven, strengthening him. 44 And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down upon the ground. 45 And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, 46 and he said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”

The Betrayal and Arrest of Jesus

47 While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; 48 but Jesus said to him, “Judas, would you betray the Son of man with a kiss?” 49 And when those who were about him saw what would follow, they said, “Lord, shall we strike with the sword?” 50 And one of them struck the slave of the high priest and cut off his right ear.

51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests and captains of the temple and elders, who had come out against him,[g] “Have you come out as against a robber, with swords and clubs? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”

Peter Denies Jesus

54 Then they seized him and led him away, bringing him into the high priest’s house. Peter followed at a distance; 55 and when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a maid, seeing him as he sat in the light and gazing at him, said, “This man also was with him.” 57 But he denied it, saying, “Woman, I do not know him.” 58 And a little later some one else saw him and said, “You also are one of them.” But Peter said, “Man, I am not.”

59 And after an interval of about an hour still another insisted, saying, “Certainly this man also was with him; for he is a Galilean.” 60 But Peter said, “Man, I do not know what you are saying.” And immediately, while he was still speaking, the cock crowed. 61 And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 62 And he went out and wept bitterly.

Reading 47

524 words

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (There are many things to note here, but one thing the Leader can point out if there is a need to spark discussion is that one of the themes throughout this reading is given at the end of last week’s reading, when Jesus tells Peter that “Satan has demanded to sift them all like wheat,” that is, to test them all. As Jesus goes to His death, the trust and the faithfulness of His disciples is put to the test. Instead of leading them into a Promised Land, He is leading them to His own death, and still urging them to trust Him and to remain faithful to Him. It is important to note that all of them fail and run away or deny Him at some point, but from the very beginning, Jesus talks about their repentance and restoration, telling Peter to comfort the others once He has repented. Also, even though all of them are going to fail, Jesus still encourages them to struggle, and shows them how to do so, with prayer, and by urging them to repent after they fall. The point, in the end, is that only Judas actually falls permanently; all the others repent and are restored and saved.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the anagogical reading, in which we see the text as revealing the glory of God and His kingdom in a deeper manner, sheds new insights on the lower levels of interpretation.)

Day 1 (Monday)

Exodus 18:1-27 (Jethro’s Advice)

Last time we saw Israel receive water at the rock, and then receive victory from the Lord over Amalek when that nation attacked them on their approach to Mt. Sinai. This time, we will see Moses’ wife and children return to him, as Zipporah’s father Jethro brings them to Moses. Jethro’s encounter with Moses is worth noting

Jethro’s Advice

18 Jethro, the priest of Mid′ian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the Lord had brought Israel out of Egypt. 2 Now Jethro, Moses’ father-in-law, had taken Zippo′rah, Moses’ wife, after he had sent her away, 3 and her two sons, of whom the name of the one was Gershom (for he said, “I have been a sojourner in a foreign land”), 4 and the name of the other, Elie′zer (for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh”).

5 And Jethro, Moses’ father-in-law, came with his sons and his wife to Moses in the wilderness where he was encamped at the mountain of God. 6 And when one told Moses, “Lo, your father-in-law Jethro is coming to you with your wife and her two sons with her,” 7 Moses went out to meet his father-in-law, and did obeisance and kissed him; and they asked each other of their welfare, and went into the tent.

8 Then Moses told his father-in-law all that the Lord had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them in the way, and how the Lord had delivered them. 9 And Jethro rejoiced for all the good which the Lord had done to Israel, in that he had delivered them out of the hand of the Egyptians.

10 And Jethro said, “Blessed be the Lord, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh. 11 Now I know that the Lord is greater than all gods, because he delivered the people from under the hand of the Egyptians, when they dealt arrogantly with them.” 12 And Jethro, Moses’ father-in-law, offered a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God.

13 On the morrow Moses sat to judge the people, and the people stood about Moses from morning till evening. 14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why do you sit alone, and all the people stand about you from morning till evening?” 15 And Moses said to his father-in-law, “Because the people come to me to inquire of God; 16 when they have a dispute, they come to me and I decide between a man and his neighbor, and I make them know the statutes of God and his decisions.”

17 Moses’ father-in-law said to him, “What you are doing is not good. 18 You and the people with you will wear yourselves out, for the thing is too heavy for you; you are not able to perform it alone. 19 Listen now to my voice; I will give you counsel, and God be with you! You shall represent the people before God, and bring their cases to God; 20 and you shall teach them the statutes and the decisions, and make them know the way in which they must walk and what they must do.”

21 “Moreover choose able men from all the people, such as fear God, men who are trustworthy and who hate a bribe; and place such men over the people as rulers of thousands, of hundreds, of fifties, and of tens. 22 And let them judge the people at all times; every great matter they shall bring to you, but any small matter they shall decide themselves; so it will be easier for you, and they will bear the burden with you. 23 If you do this, and God so commands you, then you will be able to endure, and all this people also will go to their place in peace.”

24 So Moses gave heed to the voice of his father-in-law and did all that he had said. 25 Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, of hundreds, of fifties, and of tens. 26 And they judged the people at all times; hard cases they brought to Moses, but any small matter they decided themselves. 27 Then Moses let his father-in-law depart, and he went his way to his own country.

Reading 20
736 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that, notwithstanding the gifts and miracles that have been entrusted to Moses, and how he and all Israel have been sent out into the wilderness to make offerings to God…in this passage, it is none of them, but rather Jethro, who makes the offering, and all of them participate in it by sharing the meal. This indicates to us what the situation is at this time with regards to the priesthood; there is no particular priesthood yet, but the head of each household, the father of the family, would have fulfilled this role, as we have seen with Noah, Abraham, Isaac, and Jacob up to this point. This also gives us a glimpse at what sacrificial offerings actually were; an occasion to share a meal with God, to enter into communion with Him. This is the final reading in Exodus before the arrival at Mt. Sinai in chapter 19; we will end here in this Year 1, and in Year 2 we will read about what happens at Mt. Sinai. Next week, we will continue with the story in the book of Numbers, as they prepare to leave the mountain.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 2 (Wednesday)

Anthony Bloom on Prayer – 5 – On Suffering and Weakness

We have been reading excerpts from Metropolitan Anthony Bloom’s book “Beginning to Pray,” and he has been talking about our experience of the absence of God when we pray. Last time, he talked about how it is usually we who are absent from God, rather than God Who is absent from us, and if we can acknowledge that, then we have a place to begin to pray, recognizing ourselves as those who are outside of the Kingdom and desire to come in, and he noted the example of the Publican and the Pharisee, and the humble prayer of the Publican who understands that he is outside the Kingdom, and is asking for mercy. This time, he will proceed by talking about weakness, and how important it is to true prayer.

Absence of God in Prayer – continued

You probably remember the two passages from St. Paul where he says ‘My power is manifest in weakness.’ Weakness is not the kind of weakness which we show by sinning and forgetting God, but the kind of weakness which means being completely supple, completely transparent, completely abandoned in the hands of God. We usually try to be strong and we prevent God from manifesting His power.

You remember how you were taught to write when you were small. Your mother put a pencil in your hand, took your hand in hers and began to move it. Since you did not know at all what she meant to do, you left your hand completely free in hers. This is what I mean by the power of God being manifest in weakness. You could think of that also in the terms of a sail. A sail can catch the wind and be used to manoeuvre a boat only because it is so frail. If instead of a sail you put a solid board, it would not work; it is the weakness of the sail that makes it sensitive to the wind.

The same is true of the gauntlet and the surgical glove. How strong is the gauntlet, how frail is the glove, yet in intelligent hands it can work miracles because it is so frail. So one of the things which God continues to try to teach us is to replace the imaginary and minute amount of disturbing strength we have by this frailty of surrender, of abandonment in the hands of God. I will give you an example of this.

Twenty-five years ago a friend of mine who had two children was killed during the liberation of Paris. His children had always hated me because they were jealous that their father had a friend, but when the father died they turned to me because I had been their father’s friend. One of his children was a girl of fifteen who came to see me one day in my surgery (I was a doctor before I became a priest), and she saw that, apart from my medical paraphernalia, I had a book of the Gospels on my desk.

So with all the certainty of youth she said ‘I can’t understand how a man who is supposed to be educated can believe in such stupid things.’ I said, ‘Have you read it?’ She said ‘No.’ Then I said, ‘Remember it is only the most stupid people who pass judgments on things that do not know.’ After that she read the Gospels and she was so interested that her whole life changed, because she started to pray and God gave her an experience of His presence and she lived by it for a while.

Then she fell ill with an incurable disease and she wrote me a letter when I had already become a priest and was in England, and said, ‘Since my body has begun to grow weak and to die out, my spirit has become livelier than ever and I perceive the divine presence so easily and so joyfully.’ I wrote to her again: ‘Don’t expect it will last. When you have lost a little bit more of your strength, you will no longer be able to turn and cast yourself Godwards and then you will feel that you have no access to God.’ After a while she wrote again and said ‘Yes, I have become so weak now that I can’t make the effort of moving Godwards or even longing actively and God has gone,’ but I said ‘Now do something else. Try to learn humility in the real, deep sense of this word.’

Beginning to Pray – pg. 33-35

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out how Metropolitan Anthony has moved beyond the reality of humility to discuss true weakness, and how we cannot in fact encounter God fully and truly until we are truly and deeply weak, until we acknowledge our utter dependence upon His love, His presence, His existence. St. Paul quotes one of the Greek poets when he says: “In Him we live, and move, and have our being,” but the point is absolute for the Christian. The story that our teacher tells here of the woman who grows in prayer and holiness and the encounter with God as she is effectively dying is a deeply challenging point for us; this is not the story that we want to be in, but it is, in fact, the story that all of us are in.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. This passage is deeply challenging to anyone who takes it seriously.).

5) Does this reading make you think that you need to change anything in your life? (Urging the necessity of wholesale change is the entire point of this reading).

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 3 (Friday)

Luke 22:24-38 (Dispute about Greatness, Jesus Predicts Peter’s Denial, Purse/Bag/Sword Commanded)

Last time, we began to read the account of what happened leading up to the Last Supper, and saw Jesus institute the celebration of the Eucharist, of Holy Communion, and begin to speak to the apostles about how they were called not to rule over one another, but to serve, in imitation of Him. In this chapter, we will see Him continue to speak to them, and then they will go out to the Mount of Olives, where He will be betrayed and arrested by the soldiers of the high priest.

The Dispute about Greatness

24 A dispute also arose among them, which of them was to be regarded as the greatest. 25 And he said to them, “The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. 26 But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. 27 For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves.

28 “You are those who have continued with me in my trials; 29 as my Father appointed a kingdom for me, so do I appoint for you 30 that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

Jesus Predicts Peter’s Denial

31 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, 32 but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.” 33 And he said to him, “Lord, I am ready to go with you to prison and to death.” 34 He said, “I tell you, Peter, the cock will not crow this day, until you three times deny that you know me.”

Purse, Bag, and Sword

35 And he said to them, “When I sent you out with no purse or bag or sandals, did you lack anything?” They said, “Nothing.” 36 He said to them, “But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one. 37 For I tell you that this scripture must be fulfilled in me, ‘And he was reckoned with transgressors’; for what is written about me has its fulfilment.” 38 And they said, “Look, Lord, here are two swords.” And he said to them, “It is enough.”

Reading 46
344 words

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (There are many things to note here, but one thing the Leader can point out if there is a need to spark discussion is that one of the themes that prevails throughout this reading is given about halfway through, when Jesus tells Peter that “Satan has demanded to sift them all like wheat,” that is, to test them all. As Jesus goes to His death, the trust and the faithfulness of His disciples is put to the test. Instead of leading them into a Promised Land, He is leading them to His own death, and still urging them to trust Him and to remain faithful to Him. It is important to note that all of them fail and run away or deny Him at some point, but from the very beginning, Jesus talks about their repentance and restoration, telling Peter to comfort the others once He has repented. Also, even though all of them are going to fail, Jesus still encourages them to struggle, and shows them how to do so, with prayer, and by urging them to repent after they fall. The point, in the end, is that only Judas actually falls for good; all the others repent and are restored and saved.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the anagogical reading, in which we see the text as revealing the glory of God and His kingdom in a deeper manner, sheds new insights on the lower levels of interpretation.)

Day 1 (Monday)

Exodus 17:1-16 (Water from the Rock, Amalek Attacks and is Defeated)

Last time we saw the people complain that there was no food, and saw the Lord first provide them with plenty of meat (which we somewhat commemorate during Meatfare Week), and then provide them with manna every morning, and a double portion on the Day of Preparation, in order for them to begin to rest on the Sabbath Day, as that central commandment of the Lord to His people is established. We noted, as well, how the Sabbath Day is God’s gift to His people, a time for them to rest and to be cared for by Him, and NOT a day for extra effort to store up extra. This time, we will see Him provide them with water from a rock, and then victory against their enemies as they approach Mt. Sinai.

Water from the Rock

17 All the congregation of the people of Israel moved on from the wilderness of Sin by stages, according to the commandment of the Lord, and camped at Reph′idim; but there was no water for the people to drink. 2 Therefore the people found fault with Moses, and said, “Give us water to drink.” And Moses said to them, “Why do you find fault with me? Why do you put the Lord to the proof?”

3 But the people thirsted there for water, and the people murmured against Moses, and said, “Why did you bring us up out of Egypt, to kill us and our children and our cattle with thirst?” 4 So Moses cried to the Lord, “What shall I do with this people? They are almost ready to stone me.” 5 And the Lord said to Moses, “Pass on before the people, taking with you some of the elders of Israel; and take in your hand the rod with which you struck the Nile, and go. 6 Behold, I will stand before you there on the rock at Horeb; and you shall strike the rock, and water shall come out of it, that the people may drink.”

And Moses did so, in the sight of the elders of Israel. 7 And he called the name of the place Massah and Mer′ibah, because of the faultfinding of the children of Israel, and because they put the Lord to the proof by saying, “Is the Lord among us or not?”

Amalek Attacks Israel and Is Defeated

8 Then came Am′alek and fought with Israel at Reph′idim. 9 And Moses said to Joshua, “Choose for us men, and go out, fight with Am′alek; tomorrow I will stand on the top of the hill with the rod of God in my hand.” 10 So Joshua did as Moses told him, and fought with Am′alek; and Moses, Aaron, and Hur went up to the top of the hill. 11 Whenever Moses held up his hand, Israel prevailed; and whenever he lowered his hand, Am′alek prevailed.

12 But Moses’ hands grew weary; so they took a stone and put it under him, and he sat upon it, and Aaron and Hur held up his hands, one on one side, and the other on the other side; so his hands were steady until the going down of the sun. 13 And Joshua mowed down Am′alek and his people with the edge of the sword.

14 And the Lord said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the remembrance of Am′alek from under heaven.” 15 And Moses built an altar and called the name of it, The Lord is my banner, 16 saying, “A hand upon the banner of the Lord! The Lord will have war with Am′alek from generation to generation.”

Reading 19
500 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that, while Amalek was also a descendant of Abraham, we find in the genealogies of Abraham’s sons that he was born in a troubling way, as the son of a pagan priestess (which is to say, of a shrine prostitute), and was therefore dedicated to the service of the demon gods of Canaan from his infancy. In addition, here, Amalek is explicitly attacking God and His people with no other cause save enmity with God, and this is why the Lord tells Moses of an ongoing enmity with Amalek…we might note that we see this continue even in the book of Esther, as Haman is identified as an Amalekite. The Leader should also address the points noted in the Additional Discussion Questions below.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Additional Discussion questions:

1) There are two stories here – can you sum up what happens in the two stories?

2) Where did the water that the people needed come from in the first story?

3) What do you think Moses’ staff was made out of? (Can point out that the Cross is also made of wood, and is a source of life, like the staff was an instrument of life when God used it to bring water for the people)

4) Who came out to attack the people of Israel? (The people of Amalek is the answer – it is good to note that the Amalekites were distantly related to the people of Israel, and should have been their friends, but instead came and attacked them in the desert as they were traveling, when they were weak and vulnerable)

5) What shape would Moses have been in with his hands held up? (A cross…here we see the Cross as a sign of victory)

Day 2 (Wednesday)

Anthony Bloom on Prayer – 4 – On the Publican & Pharisee

In his book “Beginning to Pray,” Anthony Bloom talked about prayer as beginning with us feeling that God is absent, and how that is natural, and even something for which we should be grateful. But the point is not to remain in that state, but to move forward, so he continues by talking about how we should begin to approach God in prayer.

Absence of God in Prayer – continued

What we must start with, if we wish to pray, is the certainty that we are sinners in need of salvation, that we are cut off from God and that we cannot live without Him and that all we can offer God is our desperate longing to be made such that God will receive us, receive us in repentance, receive us with mercy and with love. And so from the outset prayer is really our humble ascent towards God, a moment when we turn Godwards, shy of coming near, knowing that if we meet Him too soon, before His grace has had time to help us to be capable of meeting Him, it will be judgment. And all we can do is to turn to Him with all the reverence, all the veneration, the worshipful adoration, the fear of God of which we are capable, with all the attention and earnestness which we may possess, and ask Him to do something with us that will make us capable of meeting Him face to face, not for judgment, nor for condemnation, but for eternal life.

I would like to remind you of the parable of the Pharisee and the Publican. The publican comes and stands at the rear of the church. He knows that he stands condemned; he knows that in terms of justice there is no hope for him because he is an outsider to the kingdom of God, the kingdom of righteousness or the kingdom of love, because he belongs neither to the realm of righteousness nor to the realm or love. But in the cruel, the violent, the ugly life he leads, he has learnt something of which the righteous Pharisee has no idea.

He has learnt that in a world of competition, in a world of predatory animals, in a world of cruelty and heartlessness, the only hope one can have is an act of mercy, an act of compassion, a completely unexpected act which is rooted neither in duty nor in natural relationships, which will suspend the action of the cruel, violent, heartless world in which we live. All he knows, for instance, from being himself an extortioner, a moneylender, a thief, and so forth, is that there are moments when for no reason, because it is not part of the world’s outlook, he will forgive a debt, because suddenly his heart has become mild and vulnerable; that on another occasion he may not get someone put into prison because a face will have reminded him of something or a voice has gone straight to his heart.

There is no logic in this. It is not part of the world’s outlook nor is it a way in which he normally behaves. It is something that breaks through, which is completely nonsensical, which he cannot resist; and he knows also, probably, how often he himself was saved from final catastrophe by this intrusion of the unexpected and the impossible, mercy, compassion, forgiveness. So he stands at the rear of the church, knowing that all the realm inside the church is a realm of righteousness and divine love to which he does not belong and into which he cannot enter. But he knows from experience also that the impossible does occur and that is why he says “Have mercy, break the laws of righteousness, break the laws of religion, come down in mercy to us who have no right to be either forgiven or allowed in.’ And I think this is where we should start continuously all over again.

591 words
Beginning to Pray – pg. 31-33

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader can point out how important the idea of mercy is to real prayer. We won’t pray well when we think we deserve mercy; our prayer only becomes real prayer when we realize that we don’t deserve it, but decide to ask for mercy anyway.)

2) Where do we see Christ in this text; what is He saying or doing here? (This question and the others can be used if there isn’t sufficient discussion from the first question).

3) Do we see ourselves and the Church in this text; what does it say about us? (We learn that human beings are not able to meet God without the grace of God to make us capable of meeting Him for salvation, and not for judgment)

4) What do you find difficult about this story? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. The idea that we can’t earn the love of God SHOULD bother all of us, since all of us tend to believe that we CAN earn His love, or at least do better than people around us. The Church’s demand that we not look at other people either to judge them or to encourage ourselves, and simply must stand in honest repentance before God, is one of the hardest things we are asked to do as Christians. But it is necessary for us to actually encounter God.)

5) Does this reading make you think that you need to change anything in your life? (Everything about this passage is about what we need to change about how we approach God…as the outsider, the sinner, the unworthy one, and not as the heir, the one who possesses and deserves good things already.)

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the highest level, the anagogical reading (in which we see the text as revealing the glory of God and His kingdom in a deeper manner, opening up to us the grand scope of God’s great work of salvation in and for us) sheds new insights on the lower levels of interpretation.)

Day 3 (Friday)

Luke 22:1-23 (Plot to Kill Jesus, Preparation of the Passover, Mystical Supper)

Last time we saw Jesus preaching in the Temple in Jerusalem, and specifically foretelling the destruction of the Temple, of Jerusalem itself, and generally warning and preparing His Disciples for the life to which He was calling them after His Resurrection, in which they were not to be powerful generals and leaders, but servants, witnesses, martyrs, and imitators of Christ…or Christians, as we still call ourselves. He continued with warnings for them to not take part in the things of the world, whether distractions of pleasures or other pursuits, or those of power and political programs.

The Plot to Kill Jesus

22 Now the feast of Unleavened Bread drew near, which is called the Passover. 2 And the chief priests and the scribes were seeking how to put him to death; for they feared the people.

3 Then Satan entered into Judas called Iscariot, who was of the number of the twelve; 4 he went away and conferred with the chief priests and captains how he might betray him to them. 5 And they were glad, and engaged to give him money. 6 So he agreed, and sought an opportunity to betray him to them in the absence of the multitude.

The Preparation of the Passover

7 Then came the day of Unleavened Bread, on which the passover lamb had to be sacrificed. 8 So Jesus[a] sent Peter and John, saying, “Go and prepare the passover for us, that we may eat it.” 9 They said to him, “Where will you have us prepare it?” 10 He said to them, “Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters, 11 and tell the householder, ‘The Teacher says to you, Where is the guest room, where I am to eat the passover with my disciples?’ 12 And he will show you a large upper room furnished; there make ready.” 13 And they went, and found it as he had told them; and they prepared the passover.

The Institution of the Lord’s Supper

14 And when the hour came, he sat at table, and the apostles with him. 15 And he said to them, “I have earnestly desired to eat this passover with you before I suffer; 16 for I tell you I shall not eat it[b] until it is fulfilled in the kingdom of God.” 17 And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves; 18 for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes.” 19 And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.” 20 And likewise the cup after supper, saying, “This cup which is poured out for you is the new covenant in my blood.[c] 21 But behold the hand of him who betrays me is with me on the table. 22 For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!” 23 And they began to question one another, which of them it was that would do this.

Reading 45
466 words

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should point out that this celebration of Passover is where Jesus establishes the Eucharist; this is the celebration that God has been telling the children of Israel to celebrate faithfully every year in our readings from Exodus the last several weeks. When we as Christians celebrate the Eucharist each week, we are continuing to obey that ancient commandment of God, but on a weekly, rather than just a yearly, basis. We may note, as well, that here, as in the wilderness, the Lord is providing His people with food that they may commune with Him and abide in His presence forever.)

2) Where do we see Christ in this text; what is He saying or doing here?

3) Do we see ourselves and the Church in this text; what does it say about us?

4) What do you find difficult about this reading? Is there anything confusing about it, or anything that you dislike? (This is an open question, as always. )

5) Does this reading make you think that you need to change anything in your life?

6) “What is the a) literal, b) allegorical, c) moral/ethical, d) anagogical/eschatological meaning of this text? (Think of these questions as a mountain which we can ascend, or as layers of meaning upon which we can reflect. Oftentimes, as we reflect upon a text in this way, we may find that the anagogical reading, in which we see the text as revealing the glory of God and His kingdom in a deeper manner, sheds new insights on the lower levels of interpretation.)