Day 1 (Monday)

Numbers 14:10b – 45 (People Rebel against God, Failed Invasion)

Last time we saw God direct Moses to send twelve spies to explore the Promised Land, and how when they came back, ten of the twelve gave a bad report and urged the people to return to Egypt, because the people in the land were too strong for them to defeat. Only Moses & Aaron, and the two faithful spies, Caleb & Joshua, remained faithful; all the other people rebelled. This week we will see God’s response to their rebellion.

God Responds to Unbelief

14:10b Then the glory of the Lord appeared at the tent of meeting to all the Israelites. 11 And the Lord said to Moses, “How long will this people despise me? And how long will they refuse to believe in me, in spite of all the signs that I have done among them? 12 I will strike them with pestilence and disinherit them, and I will make of you a nation greater and mightier than they.”

Moses Intercedes for the People

13 But Moses said to the Lord, “Then the Egyptians will hear of it, for in your might you brought up this people from among them, 14 and they will tell the inhabitants of this land. They have heard that you, O Lord, are in the midst of this people; for you, O Lord, are seen face to face, and your cloud stands over them and you go in front of them, in a pillar of cloud by day and in a pillar of fire by night.

15 Now if you kill this people all at one time, then the nations who have heard about you will say, 16 ‘It is because the Lord was not able to bring this people into the land he swore to give them that he has slaughtered them in the wilderness.’ 17 And now, therefore, let the power of the Lord be great in the way that you promised when you spoke, saying,

18 ‘The Lord is slow to anger,
and abounding in steadfast love,
forgiving iniquity and transgression,
but by no means clearing the guilty,
visiting the iniquity of the parents
upon the children
to the third and the fourth generation.’

19 Forgive the iniquity of this people according to the greatness of your steadfast love, just as you have pardoned this people, from Egypt even until now.”

20 Then the Lord said, “I do forgive, just as you have asked; 21 nevertheless—as I live, and as all the earth shall be filled with the glory of the Lord— 22 none of the people who have seen my glory and the signs that I did in Egypt and in the wilderness, and yet have tested me these ten times and have not obeyed my voice, 23 shall see the land that I swore to give to their ancestors; none of those who despised me shall see it.

24 But my servant Caleb, because he has a different spirit and has followed me wholeheartedly, I will bring into the land into which he went, and his descendants shall possess it. 25 Now, since the Amalekites and the Canaanites live in the valleys, turn tomorrow and set out for the wilderness by the way to the Red Sea.”

An Attempted Invasion is Repulsed

26 And the Lord spoke to Moses and to Aaron, saying: 27 How long shall this wicked congregation complain against me? I have heard the complaints of the Israelites, which they complain against me. 28 Say to them, “As I live,” says the Lord, “I will do to you the very things I heard you say: 29 your dead bodies shall fall in this very wilderness; and of all your number, included in the census, from twenty years old and upward, who have complained against me, 30 not one of you shall come into the land in which I swore to settle you, except Caleb son of Jephunneh and Joshua son of Nun.

31 But your little ones, who you said would become booty, I will bring in, and they shall know the land that you have despised. 32 But as for you, your dead bodies shall fall in this wilderness. 33 And your children shall be shepherds in the wilderness for forty years, and shall suffer for your faithlessness, until the last of your dead bodies lies in the wilderness. 34 According to the number of the days in which you spied out the land, forty days, for every day a year, you shall bear your iniquity, forty years, and you shall know my displeasure.” 35 I the Lord have spoken; surely I will do thus to all this wicked congregation gathered together against me: in this wilderness they shall come to a full end, and there they shall die.

36 And the men whom Moses sent to spy out the land, who returned and made all the congregation complain against him by bringing a bad report about the land— 37 the men who brought an unfavorable report about the land died by a plague before the Lord. 38 But Joshua son of Nun and Caleb son of Jephunneh alone remained alive, of those men who went to spy out the land.

39 When Moses told these words to all the Israelites, the people mourned greatly. 40 They rose early in the morning and went up to the heights of the hill country, saying, “Here we are. We will go up to the place that the Lord has promised, for we have sinned.” 41 But Moses said, “Why do you continue to transgress the command of the Lord? That will not succeed. 42 Do not go up, for the Lord is not with you; do not let yourselves be struck down before your enemies. 43 For the Amalekites and the Canaanites will confront you there, and you shall fall by the sword; because you have turned back from following the Lord, the Lord will not be with you.” 44 But they presumed to go up to the heights of the hill country, even though the ark of the covenant of the Lord, and Moses, had not left the camp. 45 Then the Amalekites and the Canaanites who lived in that hill country came down and defeated them, pursuing them as far as Hormah.

969 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that even in this reading that shows God’s judgment on the people, there is still a great mercy that God shows to them. He forgives them when Moses asks Him to be merciful, and does not forsake the people, but He gives judgment to those who have rejected Him “ten times,” despite having seen all His wonders in the wilderness. So the children of those who were adults when they left Egypt will grow up in the desert and enter into the Promised Land to receive it, but all those who, being adults when they left Egypt, who rejected God and rebelled against Him, will die in the desert. This is a hard reading, to see God’s judgment finally come on the people we have been reading about, but we should notice too that, in the end, God gives them exactly the judgment they had chosen when they doubted Him, “the very things He heard them say.” For all of us, this is how it works. If we reject God and choose the things of this world, the very things we choose instead of God will become the means by which we are judged.)

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)

Didache (Teaching of the Twelve Apostles) – 4

We return now to the Didache, the earliest text from the life of the Church outside of the New Testament. The Didache has two parts: the first describes the Way of Life and the Way of Death, and the second gives general instructions for the life of the Church. We actually began the second part last week, with the basic guidance for how to fast, etc. We continue with other instructions for the Christian life, including how to baptize, when to fast, and how to pray.

Concerning Baptism

Now concerning baptism, baptize as follows: after you have reviewed all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in running water. But if you have no running water, then baptize in some other water; and if you are not able to baptize in cold water, then do so in warm. But if you have neither, then pour water on the head three times in the name of Father and Son and Holy Spirit. And before the baptism let the one baptizing and the one who is to be baptized fast, as well as any others who are able. Also, you must instruct the one who is to be baptized to fast for one or two days beforehand.

Concerning Fasts

But do not let your fasts coincide with those of the hypocrites. They fast on Monday and Thursday, so you must fast on Wednesday and Friday.

Concerning Prayer

Nor should you pray like the hypocrites. Instead, pray like this, just as the Lord commanded in his Gospel:

“Our Father in heaven,
Hallowed be your name,
Your kingdom come,
Your will be done on earth as it is in heaven.
Give us today our daily bread,
And forgive us our debt, as we also forgive our debtors;
And do not lead us into temptation,
But deliver us from the evil one;
For yours is the power and the glory forever.”

Pray like this three times a day.

Concerning the Eucharist

Now concerning the Eucharist, give thanks as follows. First, concerning the cup:

We give you thanks, our Father,
For the holy vine of David your son,
Which you have made known to us
Through Jesus, your son;
To you be the glory forever.

And concerning the broken bread:

We give you thanks, our Father,
For the life and knowledge
That you have made known to us
Through Jesus, your son;
To you be the glory forever.

Just as this broken bread was scattered upon the mountains and then was gathered together and became one, so may your church be gathered together from the ends of the earth into your kingdom; for yours is the glory and the power through Jesus Christ forever.

But let no one eat or drink of your Eucharist except those who have been baptized into the name of the Lord, for the Lord has also spoken concerning this: “Do not give what is holy to dogs.”

And after you are filled, give thanks as follows:

We give you thanks, Holy Father, for your holy name, which you have caused to dwell in our hearts, and for the knowledge and faith and immortality that you have made known to us through Jesus your servant; to you be the glory forever.

You, almighty Master, created all things for your name’s sake, and gave food and drink to humans to enjoy, so that they might give you thanks; but to us you have graciously given spiritual food and drink, and eternal life through your servant. Above all we give thanks to you because you are might; to you be the glory forever.

Remember your church, Lord, to deliver it from all evil and to make it perfect in your love; and from the four winds gather the church that has been sanctified into your kingdom, which you have prepared for it; for yours is the power and the glory forever.

May grace come, and may this world pass away. Hosanna to the God of David. If anyone is holy, let him come; if anyone is not, let him repent. Maranatha! Amen.

But permit the prophets to give thanks however they wish.

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that the details of exactly how baptism is done can vary depending on what is possible, but the intent behind the baptism is essential, that it be in the communion of the Faithful, and that it be done in the name of the Father and the Son and the Holy Spirit. As for the fasting, we see here the earliest mention of Wednesday and Friday as Christian days for fasting, distinguished from the days on which the Old Covenant had fasted. When the Didache talks about the days on which the “hypocrites” fasted, it is talking about the people of the Old Covenant, the Jews, and it calls them hypocrites because they had claimed to follow the law, but didn’t accept Christ, Who fulfilled the law, and even at this very point in history they were changing their Scriptures and getting rid of any texts that talked too clearly about Jesus as the Messiah, which is to say, they were saying one thing, and doing another, which is the essence of hypocrisy. Leader should also note that we see here very early guidelines for how to prepare Holy Communion – the Bread and Wine are each blessed in turn, then those present receive, and then they give thanks for what they have received. Special note should be given to the line about “as this broken bread was scattered upon the mountains and then was gathered and became one,” which seems to refer to the Last Supper, when the Lord broke the bread and gave it to the disciples, after which they almost immediately scattered on the Mount of Olives when He was arrested, only to be brought back together after the Lord’s Resurrection. We should note as well the connection with David; this is making the point that Jesus is the Messiah, the long-awaited King, and that the Christians are His people, the new Israel. The reference to the prophets being able to “give thanks,” that is, to celebrate the Eucharist, reflects a usage in the early Church whereby each bishop would have his own version of the prayers of consecration and thanksgiving. Over time, the prayers of certain bishops became normal, which is why we have the Liturgies of St. Basil and St. John Chrysostom.)

2) What do we learn about God in this reading?

3) What do we learn about human beings in this reading?

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?

Day 3 (Friday)

Luke 9:43b-62 (Jesus Foretells His Death, True Greatness, Another Exorcist, Samaritan Village Rejects Jesus, Would-be Disciples)

For the last several weeks, we have been reading the later chapters of the Gospel of Luke, leading up to and including the Lord’s Passion, Death, and Resurrection. We had begun those readings at the end of January, after we saw Jesus transfigured on the mountain, and then saw Him come down and drive a demon out of a young boy. We will continue now from that point, and see the Lord foretell His coming passion and death for the second time to the Disciples, but they will not understand, after which we will see a series of not explicitly related stories that follow, perhaps to illustrate how the Disciples do not yet understand, and how Jesus continues to teach them despite their misunderstanding.

Jesus Again Foretells His Death

But while they were all marveling at everything he did, he said to his disciples, 44 “Let these words sink into your ears; for the Son of man is to be delivered into the hands of men.” 45 But they did not understand this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask him about this saying.

True Greatness

46 And an argument arose among them as to which of them was the greatest. 47 But when Jesus perceived the thought of their hearts, he took a child and put him by his side, 48 and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives him who sent me; for he who is least among you all is the one who is great.”

Another Exorcist

49 John answered, “Master, we saw a man casting out demons in your name, and we forbade him, because he does not follow with us.” 50 But Jesus said to him, “Do not forbid him; for he that is not against you is for you.”

A Samaritan Village Refuses to Receive Jesus

51 When the days drew near for him to be received up, he set his face to go to Jerusalem. 52 And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make ready for him; 53 but the people would not receive him, because his face was set toward Jerusalem. 54 And when his disciples James and John saw it, they said, “Lord, do you want us to bid fire come down from heaven and consume them?” 55 But he turned and rebuked them. 56 And they went on to another village.

Would-Be Followers of Jesus

57 As they were going along the road, a man said to him, “I will follow you wherever you go.” 58 And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head.” 59 To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” 60 But he said to him, “Leave the dead to bury their own dead; but as for you, go and proclaim the kingdom of God.” 61 Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” 62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”

Reading 22
442 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 often Jesus does what His disciples don’t expect here. He tells them that caring for children is important, and that the least among them is the greatest. He doesn’t let them destroy the Samaritans, even though they rejected Him. And His words to the three people who say they want to follow Him are very hard for us to hear, but they certainly remind us that we can’t choose to both follow Christ and still hold on to the things of this world that are important to us.)

2) Where do we see Christ in this text; what is He saying or doing here? (We learn that He is different from what we expect Him to be.).

3) Do we see ourselves and the Church in this text; what does it say about us? (We see that we want to be the greatest, that we like thinking of other people as our enemies, and that we struggle to actually follow Christ when it means leaving other things we love behind).

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. I think the most difficult piece is the part where he tells the man who wants to bury his father to “let the dead bury their own dead.” The point here, I think, is that we can’t put Christ second to anything, even to good things. We have to seek first the Kingdom of God; and then, very often, the way that we follow Christ will be by loving and serving those who are dear to us. But Christ has to be first.).

5) Does this reading make you think that you need to change anything in your life? (It is hard to put Christ first…but it is necessary, for all of us).

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 13:1 – 14:10a (Spies to Promised Land)

Last time we read in Numbers 9 & 10 about the people of God leaving Mount Sinai, and celebrating the Passover for the first time a year after the Exodus, as they conclude the implementation of everything that God had commanded to them, with all the sacrifices and the priesthood and the commandments to purity. Then God led them from Sinai to the border of the Promised Land; a number of things happened along the way, but we will pick up the story when they arrive at the borders of Canaan, as God commands them to send spies into the land to see what the Lord had prepared for them, and what their task was to be as they entered in. We will pick up the story there, in Numbers chapter 13.

Spies Sent into Canaan

13 The Lord said to Moses, 2 “Send men to spy out the land of Canaan, which I am giving to the Israelites; from each of their ancestral tribes you shall send a man, every one a leader among them.” 3 So Moses sent them from the wilderness of Paran, according to the command of the Lord, all of them leading men among the Israelites. 4 These were their names: … … One man from each of the tribes, including: … … 6 from the tribe of Judah, Caleb son of Jephunneh; .. … and 8 from the tribe of Ephraim, Hoshea son of Nun; … … 16 These were the names of the men whom Moses sent to spy out the land. And Moses changed the name of Hoshea son of Nun to Joshua.

17 Moses sent them to spy out the land of Canaan, and said to them, “Go up there into the Negeb, and go up into the hill country, 18 and see what the land is like, and whether the people who live in it are strong or weak, whether they are few or many, 19 and whether the land they live in is good or bad, and whether the towns that they live in are unwalled or fortified, 20 and whether the land is rich or poor, and whether there are trees in it or not. Be bold, and bring some of the fruit of the land.” Now it was the season of the first ripe grapes.

21 So they went up and spied out the land from the wilderness of Zin to Rehob, near Lebo-hamath. 22 They went up into the Negeb, and came to Hebron; and Ahiman, Sheshai, and Talmai, the Anakites, were there. (Hebron was built seven years before Zoan in Egypt.) 23 And they came to the Wadi Eshcol, and cut down from there a branch with a single cluster of grapes, and they carried it on a pole between two of them. They also brought some pomegranates and figs. 24 That place was called the Wadi Eshcol,[a] because of the cluster that the Israelites cut down from there.

The Report of the Spies

25 At the end of forty days they returned from spying out the land. 26 And they came to Moses and Aaron and to all the congregation of the Israelites in the wilderness of Paran, at Kadesh; they brought back word to them and to all the congregation, and showed them the fruit of the land. 27 And they told him, “We came to the land to which you sent us; it flows with milk and honey, and this is its fruit. 28 Yet the people who live in the land are strong, and the towns are fortified and very large; and besides, we saw the descendants of Anak there. 29 The Amalekites live in the land of the Negeb; the Hittites, the Jebusites, and the Amorites live in the hill country; and the Canaanites live by the sea, and along the Jordan.”

30 But Caleb quieted the people before Moses, and said, “Let us go up at once and occupy it, for we are well able to overcome it.” 31 Then the men who had gone up with him said, “We are not able to go up against this people, for they are stronger than we.” 32 So they brought to the Israelites an unfavorable report of the land that they had spied out, saying, “The land that we have gone through as spies is a land that devours its inhabitants; and all the people that we saw in it are of great size. 33 There we saw the Nephilim (the Anakites come from the Nephilim); and to ourselves we seemed like grasshoppers, and so we seemed to them.”

The People Rebel

14 Then all the congregation raised a loud cry, and the people wept that night. 2 And all the Israelites complained against Moses and Aaron; the whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! 3 Why is the Lord bringing us into this land to fall by the sword? Our wives and our little ones will become booty; would it not be better for us to go back to Egypt?” 4 So they said to one another, “Let us choose a captain, and go back to Egypt.”

5 Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Israelites. 6 And Joshua son of Nun and Caleb son of Jephunneh, who were among those who had spied out the land, tore their clothes 7 and said to all the congregation of the Israelites, “The land that we went through as spies is an exceedingly good land. 8 If the Lord is pleased with us, he will bring us into this land and give it to us, a land that flows with milk and honey. 9 Only, do not rebel against the Lord; and do not fear the people of the land, for they are no more than bread for us; their protection is removed from them, and the Lord is with us; do not fear them.” 10 But the whole congregation threatened to stone them.

881 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that God told them to send spies into the land, and of course part of what they looked for was how strong the people living there were. Part of that seems to be a test; God has promised them that He is with them and will give them victory; He is letting them see that they can’t expect to win without His help, that He isn’t sending them against weak nations, but strong ones. Sadly, they don’t pass the test; they do NOT trust God to bring them in, except for Joshua & Caleb. Note, as well, the appearance of the giants, the Nephilim; these are clans of demonized human beings who have given themselves over to unspeakable things, making unholy alliance with evil spirits, and gaining great strength from that alliance. Dealing with them is Israel’s particular task, given to them by 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)

Didache (Teaching of the Twelve Apostles) – 3

Before Holy Week, we read what the Didache says about life in the Church, and how important it is to remain in communion with the community of the Faithful, with a reminder of the importance of giving generously, of not thinking that what God has given us to belongs to us. This time we will talk more about how we live in our family life, and what our life in the Church should look like; from there we will continue with what was promised at the beginning, when the text began speaking of two ways, the way of life and the way of death. Having concluded with what the way of life looks like, how we are to live in obedience to God, loving our neighbor, giving freely to those in need, and devoting our entire lives to God, we proceed to see what the Didache has to say about the way of death, what it is that we must avoid if we are to follow the Lord.

Family Life & Church Life

You shall not withhold your hand from your son or your daughter, but from their youth you shall teach them the fear of God. You shall not give orders to your male slave or female servant (who hope in the same God as you) when you are angry, lest they cease to fear the God who is over you both. For he comes to call not with regard to reputation but those whom the Spirit has prepared. And you slaves shall be submissive to your masters in respect and fear, as to a symbol of God.
You shall hate all hypocrisy and everything that is not pleasing to the Lord. You must not forsake the Lord’s commandments but must guard what you have received, neither adding nor subtracting anything. In church you shall confess your transgressions, and you shall not approach your prayer with an evil conscience. This is the way of life.

The Way of Death

But the way of death is this: first of all, it is evil and completely cursed; murders, adulteries, lusts, sexual immoralities, thefts, idolatries, magic arts, sorceries, robberies, false testimonies, hypocrisies, duplicity, deceit, pride, malice, stubbornness, greed, abusive language, jealousy, audacity, arrogance, boastfulness.

It is the way of persecutors of good people, of those who hate truth, love a lie, do not know the reward of righteousness, do not adhere to what is good or to righteous judgment, who are vigilant not for what is good but for what is evil, from whom gentleness and patience are far removed, who love worthless things, pursue a reward, have no mercy for the poor, do not work on behalf of the oppressed, do not know the one who made them, are murderers of children, corrupters of God’s creation, who turn away from someone in need, who oppress the afflicted, are advocates of the wealthy, lawless judges of the poor, utterly sinful. May you be delivered, children from all these things.

The Right Choice

See that no one leads you astray from this way of the teachings, for such a person teaches you without regard for God. For if you are able to bear the whole yoke of the Lord, you will be perfect. But if you are not able, then do what you can.

Concerning Food

Now concerning food, bear what you are able, but in any case keep strictly away from meat sacrificed to idols, for it involves the worship of dead gods.

412 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note these references to the discipline of children and the treatment of slaves. There are two important points here – the reference to “withholding your hand” should not be thought to refer to a physical striking of the children, but a teaching and and moral discipline of children. We might gloss it in the modern day as: “do not let your children run riot, but teach them to fear and honor the Lord in the same way as you do yourself, in obedience to all that we have said before.” As for the treatment of slaves, this should not be taken as a Christian “approval” of slavery as an institution, but rather as instructions for how Christians should approach a normal reality of life in the 1st/2nd centuries. In telling masters to treat their slaves with a consciousness that they are fellow Christians, servants of the same God, the seeds of the ultimate abolition of slavery are laid. This is the normal Christian approach to brokenness in the world; like Christ going to the Cross, evil is not opposed with violence or political action, but with a bearing of the burden one’s self, and a transformation of the brokenness from within.)

As for the “way of death,” the Leader should note how it can be summed up as sins against God and sins against our neighbor. We could add as well a sin against ourselves, but in truth every sin, whether against God or against our neighbor, also harms us, working toward destruction in our souls and our bodies. It can be good to think about all of the sins listed and to consider who they hurt, and connect the dots, how whether a sin hurts others or hurts us ourselves, it works against what God has created us for, and is a sin against Him. It is not by accident, either, that strictly avoiding food sacrificed to idols is mentioned at this point, since all sin is demonic, whether it is initiated through the direct temptation of the demons or not. For all sin is a participation in the rebellion of the angels, an invitation to them to come and be active in our lives. So setting ourselves apart in how we eat is an essential first step in setting ourselves apart in how we live, giving ourselves in service and obedience to God. This is a good thing to remember as we leave the fast-free period of Bright Week behind and resume our normal Wednesday & Friday fast.)

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 24:36-53 (Jesus Appears to His Disciples, The Ascension)

We will continue to jump around the Gospel of Luke this week. On Thursday of this week we celebrate the Feast of the Ascension of the Lord, so we will read that passage today, along with the Lord’s appearance to His disciples before He ascended into heaven. This is the final passage of the Gospel of Luke, and comes immediately after the episode where Jesus revealed Himself to the two disciples on the road to Emmaus, and disappeared from their sight after blessing and breaking the bread, at which point they hurried back to Jerusalem and told the other disciples, who told them that He had appeared Simon Peter as well. As they were all talking, then, Jesus appeared to all of them together. Luke continues with a brief summary of the Ascension to conclude his account of the Gospel; a fuller account of the Ascension can be found at the beginning of the book of Acts (also written by St. Luke).

Jesus Appears to His Disciples

36 As they were saying this, Jesus himself stood among them, and said to them, “Peace to you.” 37 But they were startled and frightened, and supposed that they saw a spirit. 38 And he said to them, “Why are you troubled, and why do questionings rise in your hearts? 39 See my hands and my feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have.” 40 And when he had said this, he showed them his hands and his feet. 41 And while they still disbelieved for joy, and wondered, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate before them.

44 Then he said to them, “These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.” 45 Then he opened their minds to understand the scriptures, 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.”

The Ascension of Jesus

50 Then he led them out as far as Bethany, and lifting up his hands he blessed them. 51 While he blessed them, he parted from them and was carried up into heaven. 52 And they worshiped him, and returned to Jerusalem with great joy, 53 and were continually in the temple blessing God.

Reading 52
328 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 it is very important that Jesus eats in the presence of His disciples. St. Luke includes this to make very clear that the Lord really and truly rose from the dead. He wasn’t a ghost, He wasn’t an apparition, He wasn’t some sort of projection or a mass hallucination. He was really risen from the dead, in the flesh, and that He could eat food showed this more completely than any words can explain. Having established that Jesus was truly risen in the flesh, then St. Luke depicts Him ascending into heaven in their sight, showing them that He, being God and Man, risen from the dead, remains fully God and fully Man as He ascends into heaven. In Christ, then, human nature is fully united with divine nature, and remains so forever, so that we, if we remain in communion with the Lord, can also be partakers of divine nature in Him.)

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)

1 Corinthians 15:1-58 – The Resurrection of Christ

So far, we have been reading only from the Old Testament on Day 1. This will remain the case, generally, but on some occasions, such as this one, and perhaps during the summer, we will read relevant passages from the Epistles in the New Testament. This week, we will read St. Paul explaining the centrality and importance of the Lord’s Resurrection to the Church in Corinth. It is a long passage, and some families may choose to read only selections. If you choose to do so, I urge you to skip the italicized sections, but make sure to read the end of the selection. I promise you that you won’t regret it.

The Resurrection of Christ

15 Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, 2 through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.

3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, 4 and that he was buried, and that he was raised on the third day in accordance with the scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7 Then he appeared to James, then to all the apostles. 8 Last of all, as to one untimely born, he appeared also to me. 9 For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me has not been in vain. On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. 11 Whether then it was I or they, so we proclaim and so you have come to believe.

The Resurrection of the Dead

12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? 13 If there is no resurrection of the dead, then Christ has not been raised; 14 and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. 15 We are even found to be misrepresenting God, because we testified of God that he raised Christ—whom he did not raise if it is true that the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised. 17 If Christ has not been raised, your faith is futile and you are still in your sins. 18 Then those also who have died in Christ have perished. 19 If for this life only we have hoped in Christ, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21 For since death came through a human being, the resurrection of the dead has also come through a human being; 22 for as all die in Adam, so all will be made alive in Christ. 23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24 Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.

29 Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?
30 And why are we putting ourselves in danger every hour? 31 I die every day! That is as certain, brothers and sisters, as my boasting of you—a boast that I make in Christ Jesus our Lord. 32 If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised,

“Let us eat and drink,
for tomorrow we die.”

33 Do not be deceived:

“Bad company ruins good morals.”

34 Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame.

The Resurrection Body

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 Fool! What you sow does not come to life unless it dies. 37 And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. 40 There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.

42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45 Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first, but the physical, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49 Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.

50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable body must put on imperishability, and this mortal body must put on immortality. 54 When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled:

“Death has been swallowed up in victory.”
55 “Where, O death, is your victory?
Where, O death, is your sting?”

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain.

1285 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that St. Paul is dealing with people who are questioning and doubting whether the Lord truly rose from the dead. He begins with evidence, the evidence not only of the other Apostles, such as we will read about on Day 3, but his own direct experience with the Risen Lord. He saw Jesus risen from the dead himself, with his own eyes, and is telling them so. The second major point he makes is that everything meaningful about the Christian Faith is founded on the truth of the Resurrection. He is basically asking them, if there is no resurrection, why are any of them bothering, and making the point that he himself is risking and suffering a great deal, and not getting anything out of being a Christian except for that suffering…so indirectly, he’s pointing out to them that it doesn’t make any sense for them to doubt his testimony. All of this is connected with his larger point to them, which is that they need to stop sinning and serve God faithfully, and the rest of the chapter, in which he describes the Resurrection that all of them anticipate, makes the point that they cannot receive the resurrection and communion with God to which they are called if they remain in slavery to the sins of the world. This is the point of the last italicized section: “flesh and blood” and “perishable” refer above all to the sins of this world. If they give their bodies over to such sins, then they will remain forever bound to what is perishable, but God calls them to rather receive the imperishability and immortality that Christ gives in the Resurrection, and to turn away from sin now.)

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)

Metropolitan Hierotheos Vlachos – For the Newly Illumined

During this Bright Week, we offer the following saying from Metropolitan Hierotheos Vlachos, of Nafpaktos, regarding the state of spiritual growth, especially relevant to the recently illumined.

“From Orthodox teaching, we know that there are three spiritual stages related to God’s grace. The first is the advent of uncreated grace within man’s heart. The second is the withdrawal of grace, for reasons known to God. Finally, the third is the return of grace into the heart. All people, at a certain moment, feel the advent of divine grace within the heart. They all lose it, because God wants their personal freedom to be activated; hence the spiritual struggle starts: pain and ascetic practice. Naturally, only a few people who manage to acquire divine grace gain and have it remain in their hearts permanently. Very discreet and wise guidance is needed during the withdrawal of divine grace.

This happens, mainly, to those who are catechised and baptized. If a traditional Catechism has taken place beforehand, then they feel the divine grace within themselves during the baptism. The prayer of the heart and nous grows within them and they have all the results of this condition, i.e. tears of repentance and joy, prayer, love for the whole world, zeal and inebriation for God and so on. The clergy must be aware of this course of divine grace, so that when the time comes, a few months or a few years later, and the newly baptized lose this divine grace, they will not be disappointed. Indeed, the clergy should guide them telling them that this is a natural condition, and in this way, their freedom is activated all the more. God withdraws the grace out of love; so that we can both learn of His love for man, and go on to make our own personal effort.

If the Catechumen does not learn about this delicate spiritual task, he may well become disappointed, give up, and wither, falling into immediate spiritual danger. Experience has shown that this is the greatest temptation that the newly baptized undergo. Following the Baptism they feel like they are ‘Drunk’; they are existentially glad, everything is pleasing and joyful. However, in the period of the withdrawal of divine grace they find themselves in a tragic condition. It is then possible for them to believe that their former condition was simply enthusiasm, a psychological feeling of well-being, or they may think that their current condition is proof that they have become psychologically ill. Sensible guidance and paternal care will help them understand that this is the road towards sanctification. All the saints passed through this stage in their spiritual lives. In this way, God’s gifts will become their permanent spiritual condition.”

Pages 197-199.

Metropolitan Hierotheos of Nafpaktos. Entering the Orthodox Church: the Catechism and Baptism of Adults. Birth of Theotokos Monastery, Levadia, Greece. 2004, 2006, 2010.

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 applies to our experience of the spiritual life, not only when we are first beginning our life in Christ, but as we progress. It is important to be patient, and to entrust ourselves to the Lord with humility, repentance, and dedicated diligence.)

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 3 (Friday)

Luke 24:1-35 (Resurrection, Road to Emmaus)

Last time we read Luke’s account of the crucifixion, death, and burial of the Lord. This week we will see the Resurrection announced to the Myrrh-bearing women by angels, and will see the Lord appear to two of his followers as they are walking to another town near Jerusalem.

The Resurrection of Jesus

24 But on the first day of the week, at early dawn, they went to the tomb, taking the spices which they had prepared. 2 And they found the stone rolled away from the tomb, 3 but when they went in they did not find the body. 4 While they were perplexed about this, behold, two men stood by them in dazzling apparel; 5 and as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? He is not here, but has risen. 6 Remember how he told you, while he was still in Galilee, 7 that the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise.”

8 And they remembered his words, 9 and returning from the tomb they told all this to the eleven and to all the rest. 10 Now it was Mary Mag′dalene and Jo-an′na and Mary the mother of James and the other women with them who told this to the apostles; 11 but these words seemed to them an idle tale, and they did not believe them. 12 But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home wondering at what had happened.

The Walk to Emmaus

13 That very day two of them were going to a village named Emma′us, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. 16 But their eyes were kept from recognizing him. 17 And he said to them, “What is this conversation which you are holding with each other as you walk?” And they stood still, looking sad.

18 Then one of them, named Cle′opas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” 19 And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and rulers delivered him up to be condemned to death, and crucified him. 21 But we had hoped that he was the one to redeem Israel.”

“Yes, and besides all this, it is now the third day since this happened. 22 Moreover, some women of our company amazed us. They were at the tomb early in the morning 23 and did not find his body; and they came back saying that they had even seen a vision of angels, who said that he was alive. 24 Some of those who were with us went to the tomb, and found it just as the women had said; but him they did not see.”

25 And he said to them, “O foolish men, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?” 27 And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself.

28 So they drew near to the village to which they were going. He appeared to be going further, 29 but they constrained him, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. 30 When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. 31 And their eyes were opened and they recognized him; and he vanished out of their sight.

32 They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the scriptures?” 33 And they rose that same hour and returned to Jerusalem; and they found the eleven gathered together and those who were with them, 34 who said, “The Lord has risen indeed, and has appeared to Simon!” 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread.

Reading 51
740 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 St. Luke tells the story of the walk to Emmaus in a very liturgical way. He shows Jesus first talking about the Scriptures with the two disciples, and then explaining the Scriptures to them, and finally blessing and breaking and giving bread to them. They begin to understand as Jesus talks to them about the Scriptures…but they do not actually recognize Him until He gives them the blessed and broken bread. This is, I think, why Luke emphasizes that “he was made known to them in the breaking of the bread;” he is emphasizing that we come near to the Lord not just with our minds and our comprehension, but we ultimately have to actually receive Him in the Eucharist, in the Bread and Wine that are His Body and Blood, in Holy Communion, if we actually desire to know Him.)

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)

Isaiah 52:13-15; 53:1-12 (The Suffering Servant)

We have been reading about the journey of the Israelites through the wilderness on their way to the Promised Land, and last time we saw them celebrate the first Passover after their arrival at Mt. Sinai, as they prepared to depart from the mountain and head toward the Promised Land. When they arrived, however, they refused to enter, being afraid of the powerful inhabitants of the land, and thus that generation was judged to wander for 40 years in the wilderness. When their children finally entered the land, all seemed well, but soon they and their descendants fell into sin once more, and God sent them many prophets to call them to repent, and also to tell them of how He was going to save them in the future, even if they failed to repent then. One of these prophets, named Isaiah, prophesied in remarkable detail what would happen to the Lord when He came, and how He would save us through His suffering.

The Suffering Servant

13 Behold, my servant shall prosper,
he shall be exalted and lifted up,
and shall be very high.
14 As many were astonished at him—
his appearance was so marred, beyond human semblance,
and his form beyond that of the sons of men—
15 so shall he startle many nations;
kings shall shut their mouths because of him;
for that which has not been told them they shall see,
and that which they have not heard they shall understand.

53:1 Who has believed what we have heard?
And to whom has the arm of the Lord been revealed?
2 For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
nothing in his appearance that we should desire him.
3 He was despised and rejected by others;
a man of suffering and acquainted with infirmity;
and as one from whom others hide their faces
he was despised, and we held him of no account.

4 Surely he has borne our infirmities
and carried our diseases;
yet we accounted him stricken,
struck down by God, and afflicted.
5 But he was wounded for our transgressions,
crushed for our iniquities;
upon him was the punishment that made us whole,
and by his bruises we are healed.
6 All we like sheep have gone astray;
we have all turned to our own way,
and the Lord has laid on him
the iniquity of us all.

7 He was oppressed, and he was afflicted,
yet he did not open his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he did not open his mouth.
8 By a perversion of justice he was taken away.
Who could have imagined his future?
For he was cut off from the land of the living,
stricken for the transgression of my people.
9 They made his grave with the wicked
and his tomb with the rich,
although he had done no violence,
and there was no deceit in his mouth.

10 Yet it was the will of the Lord to crush him with pain.
When you make his life an offering for sin,
he shall see his offspring, and shall prolong his days;
through him the will of the Lord shall prosper.
11 Out of his anguish he shall see light;
he shall find satisfaction through his knowledge.
The righteous one, my servant, shall make many righteous,
and he shall bear their iniquities.
12 Therefore I will allot him a portion with the great,
and he shall divide the spoil with the strong;
because he poured out himself to death,
and was numbered with the transgressors;
yet he bore the sin of many,
and made intercession for the transgressors.

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note some of the specific portions of this that clearly connect with the Lord’s Passion, especially verse 3, verses 5-6, verses 7-9, & verses 11-12. The Leader can also mention that verses 7 and 8 are read at every Liturgy when the Priest cuts out the Amnos, the Lamb, from the Prosfora bread. A link to this can be found here, starting at about the 10 minute mark: https://youtu.be/EvWpnPDkIEw?t=600.)

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)

St. Iakovos of Evia – A Saying for Married People

During this Holy Week, we offer the following saying from St. Iakovos.

There was once a pious couple with nine children. The husband was very pious and a little overly-zealous as regards spiritual things.

By letter he said that he wanted to do everything like a monk. His wife complained to St. Iakovos of Evia that she was exhausted and that she wanted help. When they came to the Monastery of St. David, at night, while the children were crying and screaming, the wife also was crying because she was so tired…

The husband went to a chapel at the Monastery of the Holy Unmercenaries and was doing prostrations, praying the prayer rope and serving vigil.

The wife complained to St. Iakovos and she was right.

The next day, the Saint, as soon as he saw them in the courtyard of the Monastery, understood what was going on and that they were starting to fight amongst themselves.

The Saint spoke with sweet words and with discernment in order to comfort the pained and exhausted mother, and with discernment and a smile he said to the father: “I was proud of you last night. You chanted all night and prayed. Good job! But you would have had an even greater blessing and reward if you sat a half hour instead of three, near your wife helping her to feed the children and put them to bed, because for married people, your prayer ropes and prostrations are your children. When they grow up you will have time to do them, but “a brother is helped by a brother”. Let everything be done by mutual consent.”

https://full-of-grace-and-truth.blogspot.com/2019/01/st-iakovos-of-evia-for-married-people.html?m=1&fbclid=IwAR2IGNMRBHBM4OS9sKy7CfVdlQ8_ArF17lV75zutgy3OTcciVsJf7WJcoj0

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that this saying may be a helpful guide to families who are working to find the right balance during Holy Week. May the Lord grant us all wisdom, discernment and peace as we walk this path to the Lord’s Pascha.

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 3 (Friday)

Luke 23:39-56 (Penitent Thief, Death & Burial of Jesus)

Last time, we saw the Lord sentenced to death and crucified, as we concluded the final week of Great Lent. This week, during Holy Week, we will behold Him upon the Cross on Great and Holy Friday, and will read this selection both Holy Thursday evening and Holy Friday morning, as we complete our journey with the Lord to His Passion, and prepare for the celebration of His glorious Resurrection.

The Penitent Thief

39 One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come in your kingly power.”[g] 43 And he said to him, “Truly, I say to you, today you will be with me in Paradise.”

The Death of Jesus

44 It was now about the sixth hour, and there was darkness over the whole land[h] until the ninth hour, 45 while the sun’s light failed;[i] and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, “Father, into thy hands I commit my spirit!” And having said this he breathed his last. 47 Now when the centurion saw what had taken place, he praised God, and said, “Certainly this man was innocent!” 48 And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts. 49 And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things.

The Burial of Jesus

50 Now there was a man named Joseph from the Jewish town of Arimathe′a. He was a member of the council, a good and righteous man, 51 who had not consented to their purpose and deed, and he was looking for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in a linen shroud, and laid him in a rock-hewn tomb, where no one had ever yet been laid. 54 It was the day of Preparation, and the sabbath was beginning.[j] 55 The women who had come with him from Galilee followed, and saw the tomb, and how his body was laid; 56 then they returned, and prepared spices and ointments.

On the sabbath they rested according to the commandment.

Reading 50
376 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 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.)

Day 1 (Monday)

Exodus 16:1-36 (Bread from Heaven)

Last time we saw God’s people celebrate the crossing of the Red Sea with the singing of the 1st Biblical Ode, which becomes the theme for the 1st Ode of every Canon in the Church’s liturgical life, as we connect the crossing of the Red Sea with the Lord’s Resurrection and with His glory shining forth in all His saints. This time, we will see the people proceed from the place where God made the bitter water sweet for them, and as we enter upon the Great Fast, we will see God provide His people with food in the wilderness, to sustain them for the journey through the desert and to the Promised Land.

Bread from Heaven

16 They set out from Elim, and all the congregation of the people of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they had departed from the land of Egypt. 2 And the whole congregation of the people of Israel murmured against Moses and Aaron in the wilderness, 3 and said to them, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate bread to the full; for you have brought us out into this wilderness to kill this whole assembly with hunger.”

4 Then the Lord said to Moses, “Behold, I will rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in my law or not. 5 On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily.”

6 So Moses and Aaron said to all the people of Israel, “At evening you shall know that it was the Lord who brought you out of the land of Egypt, 7 and in the morning you shall see the glory of the Lord, because he has heard your murmurings against the Lord. For what are we, that you murmur against us?”

8 And Moses said, “When the Lord gives you in the evening flesh to eat and in the morning bread to the full, because the Lord has heard your murmurings which you murmur against him—what are we? Your murmurings are not against us but against the Lord.”

9 And Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the Lord, for he has heard your murmurings.’” 10 And as Aaron spoke to the whole congregation of the people of Israel, they looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud. 11 And the Lord said to Moses, 12 “I have heard the murmurings of the people of Israel; say to them, ‘At twilight you shall eat flesh, and in the morning you shall be filled with bread; then you shall know that I am the Lord your God.’”

13 In the evening quails came up and covered the camp; and in the morning dew lay round about the camp. 14 And when the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as hoarfrost on the ground. 15 When the people of Israel saw it, they said to one another, “What is it?” For they did not know what it was.

And Moses said to them, “It is the bread which the Lord has given you to eat. 16 This is what the Lord has commanded: ‘Gather of it, every man of you, as much as he can eat; you shall take an omer apiece, according to the number of the persons whom each of you has in his tent.’” 17 And the people of Israel did so; they gathered, some more, some less.

18 But when they measured it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; each gathered according to what he could eat. 19 And Moses said to them, “Let no man leave any of it till the morning.” 20 But they did not listen to Moses; some left part of it till the morning, and it bred worms and became foul; and Moses was angry with them. 21 Morning by morning they gathered it, each as much as he could eat; but when the sun grew hot, it melted.

22 On the sixth day they gathered twice as much bread, two omers apiece; and when all the leaders of the congregation came and told Moses, 23 he said to them, “This is what the Lord has commanded: ‘Tomorrow is a day of solemn rest, a holy sabbath to the Lord; bake what you will bake and boil what you will boil, and all that is left over lay by to be kept till the morning.’” 24 So they laid it by till the morning, as Moses bade them; and it did not become foul, and there were no worms in it.

25 Moses said, “Eat it today, for today is a sabbath to the Lord; today you will not find it in the field. 26 Six days you shall gather it; but on the seventh day, which is a sabbath, there will be none.” 27 On the seventh day some of the people went out to gather, and they found none. 28 And the Lord said to Moses, “How long do you refuse to keep my commandments and my laws? 29 See! The Lord has given you the sabbath, therefore on the sixth day he gives you bread for two days; remain every man of you in his place, let no man go out of his place on the seventh day.” 30 So the people rested on the seventh day.

31 Now the house of Israel called its name manna; it was like coriander seed, white, and the taste of it was like wafers made with honey. 32 And Moses said, “This is what the Lord has commanded: ‘Let an omer of it be kept throughout your generations, that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’”

33 And Moses said to Aaron, “Take a jar, and put an omer of manna in it, and place it before the Lord, to be kept throughout your generations.” 34 As the Lord commanded Moses, so Aaron placed it before the testimony, to be kept. 35 And the people of Israel ate the manna forty years, till they came to a habitable land; they ate the manna, till they came to the border of the land of Canaan. 36 (An omer is the tenth part of an ephah.)

Reading 18
1030 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 basic plot, that Israel ran short of water and food, complained to Moses & Aaron, that God provided both water and food and instructions about them, and the people kept disobeying His instructions. Behind that plot, however, is a core and vital reality; having led His new people out of slavery and into the wilderness, God is now caring for them directly himself, making that wasteland function for them like the Garden of Eden, the throne-room of God, and they are living the same life as Adam and Eve lived; all they have to do is gather what God sends to them. The Sabbath Day that is established here emphasizes the point; God not only gives them food, but gives them a day to rest, as He provides for them enough on the prior day to sustain them for two days. And the obedience to the Sabbath Day is therefore vital, as it is for them an act of trust in God’s care for them. This is a beautiful reading to reflect upon as we begin Great Lent.)

2) Where do we see Christ in this text; what is He saying or doing here? (Some answers might be that He takes care of His people, but that He expects His people to trust Him and obey Him).

3) Do we see ourselves and the Church in this text; what does it say about us? (Some answers might be that we have needs, and that we are very bad at trusting and obeying God).

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. One thought might be that sometimes we don’t like rules…and we especially don’t like it when we are called out for disobeying the rules. It may be worth pointing out that sometimes, even if we don’t understand the reason behind the rules, obeying the rules is an important way to show that we trust and love the person who makes the rules).

5) Does this reading make you think that you need to change anything in your life? (This is an open question – but hopefully, for all ages, we are reminded of the importance of obedience and trust in God, and how those two things go hand in hand. It is a worthy reflection during the first week of the Fast).

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)

Metropolitan Anthony Bloom on Prayer – 3

Last time, we saw Metropolitan Anthony begin to speak further about how it is that we encounter God, and what we need to change about that, how much attention, preparation, & engagement are actually needed from us to encounter God. It is the same as is required for any other relationship, if we wish for it to grow., He will continue to reflect in this way as we move forward.

Absence of God in Prayer – continued

Let us think of our prayers, yours and mine; think of the warmth, the depth and intensity of your prayer when it concerns someone you love or something which matters to your life. Then your heart is open, all your inner self is recollected in the prayer. Does it mean that God matters to you? No, it does not. It simply means that the subject matter of your prayer matters to you. For when you have made your passionate, deep, intense prayer concerning the person you love or the situation that worries you, and you turn to the next item, which does not matter so much – if you suddenly grow cold, what has changed?

Has God grown cold? Has He gone? No, it means that all the elation, all the intensity in your prayer was not born of God’s presence, of your faith in Him, of your longing for Him, of your awareness of Him; it was born of nothing but your concern for him or her or it, not for God. How can we feel surprised, then, that this absence of God affects us? It is we who make ourselves absent, it is we who grow cold the moment we are no longer concerned with God. Why? Because He does not matter so much.

There are other ways too in which God is ‘absent.’ As long as we ourselves are real, as long as we are truly ourselves, God can be present and can do something with us. But the moment we try to be what we are not, there is nothing left to say or have; we become a fictitious personality, an unreal presence, and this unreal presence cannot be approached by God.

In order to be able to pray, we must be within the situation which is defined as the kingdom of God. We must recognize that He is God, that He is King, we must surrender to Him. We must at least be concerned with His will, even if we are not yet capable of fulfilling it. But if we are not, if we treat God like the rich young man who could not follow Christ because he was too rich, then how can we meet Him?

So often what we would like to have through prayer, through the deep relationship with God which we long for, is simply another period of happiness; we are not prepared to sell all that we have in order to buy the pearl of great price. Then how should we get this pearl of great price? Is that what we expect to get? Is it not the same as in human relationships: when a man or a woman experiences love for another, other people no longer matter in the same way. To put it in a short formula from the ancient world, ‘When a man has a bride, he is no longer surrounded by men and women, but by people.’

Isn’t that what could, what should happen with regard to all our riches when we turn to God? Surely they should become pale and grey, just a general background against which the only figure that matters would appear in intense relief? We would like just one touch of heavenly blue in the general picture of our life, in which there are so many dark sides. God is prepared to be outside it, He is prepared to take it up completely as a cross, but He is not prepared to be simply part of our life.

So when we think of the absence of God, is it not worth while to ask ourselves whom we blame for it? We always blame God, we always accuse Him, either straight to His face or in front of people, for being absent, of never being there when He is needed, never answering when He is addressed. At times we are more ‘pious’ (ver much in inverted commas), and we say piously ‘God is testing my patience, my faith, my humility.’ We find all sorts of ways of turning God’s judgment on us into a new way of praising ourselves. We are so patient that we can put up even with God!

Is this not true? When I was a young priest I preached a sermon, one of the many I preached in a parish, and a young girl came up to me and said, ‘Father Anthony, you must be appallingly evil.’ I said, ‘I am certainly evil, but how do you know that?’ She said, ‘Because you have described our sins so well that you must have committed them all yourself!’ Of course, the shocking description of evil thoughts and evil attitudes which I am giving you now are probably mine and not yours, but perhaps they are yours too, however little.

798 words

Beginning to Pray – pg. 29-31

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 the relationship with God can’t be approached half-heartedly. It is not possible for the Creator of the universe and the Savior of our souls to be merely “an important part of our life.” But this is hard for us; we struggle to recognize that God is Lord and King, and that we must submit to Him completely. We prefer to present Him with a “fictitious personality” that we somehow think He will like better than our genuine selves, because this allows us to keep our “genuine selves” under our own control. And then, when things don’t go well, we congratulate ourselves with being patient with God, while in fact we are simply avoiding actually being present with Him. This is often simply because we are hurt, or scared, but if we want to be healed…we have to move beyond this fear and acknowledge the truth, to ourselves, and then to God, and then we can begin to see what He will do in us. It may hurt…in fact it is pretty much guaranteed to hurt, just like surgery or any medical treatment or exercise…but it will heal us.)

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 3 (Friday)

Luke 21:5-38 (Destruction of Temple Foretold, Signs & Persecutions, Destruction of Jerusalem Foretold, Coming of the Son of Man, Lesson of the Fig Tree, Exhortation to Watch)

Last time Jesus spoke to the Sadducees and to the scribes (the Pharisees), and put both groups to shame, affirming the Resurrection to the Sadducees, and condemning the scribes as hypocrites. This time He will give an example of what true faithfulness looks like, and warn the people explicitly about the destruction that is coming to the temple.

The Destruction of the Temple Foretold

5 And as some spoke of the temple, how it was adorned with noble stones and offerings, he said, 6 “As for these things which you see, the days will come when there shall not be left here one stone upon another that will not be thrown down.” 7 And they asked him, “Teacher, when will this be, and what will be the sign when this is about to take place?” 8 And he said, “Take heed that you are not led astray; for many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. 9 And when you hear of wars and tumults, do not be terrified; for this must first take place, but the end will not be at once.”

Signs and Persecutions

10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and pestilences; and there will be terrors and great signs from heaven. 12 But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake.

13 This will be a time for you to bear testimony. 14 Settle it therefore in your minds, not to meditate beforehand how to answer; 15 for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. 16 You will be delivered up even by parents and brothers and kinsmen and friends, and some of you they will put to death; 17 you will be hated by all for my name’s sake. 18 But not a hair of your head will perish. 19 By your endurance you will gain your lives.

The Destruction of Jerusalem Foretold

20 “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it; 22 for these are days of vengeance, to fulfil all that is written. 23 Alas for those who are with child and for those who give suck in those days! For great distress shall be upon the earth and wrath upon this people; 24 they will fall by the edge of the sword, and be led captive among all nations; and Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled.

The Coming of the Son of Man

25 “And there will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting with fear and with foreboding of what is coming on the world; for the powers of the heavens will be shaken. 27 And then they will see the Son of man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and raise your heads, because your redemption is drawing near.”

The Lesson of the Fig Tree

29 And he told them a parable: “Look at the fig tree, and all the trees; 30 as soon as they come out in leaf, you see for yourselves and know that the summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly, I say to you, this generation will not pass away till all has taken place. 33 Heaven and earth will pass away, but my words will not pass away.

Exhortation to Watch

34 “But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a snare; 35 for it will come upon all who dwell upon the face of the whole earth. 36 But watch at all times, praying that you may have strength to escape all these things that will take place, and to stand before the Son of man.”

37 And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. 38 And early in the morning all the people came to him in the temple to hear him.

Reading 44
763 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that Jesus warns them that the Temple will be destroyed, not so that they can prevent its destruction, or even so that they can escape it (although His warning does give them the opportunity to escape the ruin that comes upon Jerusalem in 70 AD), but so that they don’t follow after earthly rulers and false messiahs. He tells them what the end of their lives will be; not in a rebellion against the Romans, but in persecutions for the sake of His name and the Gospel, that everyone will hate them, but that He will be faithful to them even to the end, and they will win everlasting life by following Him to the end. In short, He is telling them that the Kingdom of God is not to be found in this present life, but in the Resurrection, and urging them to endure to the end in faithfulness, laying aside the good things of this life in order to receive an inheritance with all the Saints in the Kingdom of 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 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.)