Year 1a – Week 51 (August 16 – August 22, 2026)

Day 1 (Monday)

Philippians 1:1-30; 2:1-11

Up to this point, for our Day 1 readings we have been reading from the Old Testament, covering the narrative from the Creation through the call of Israel, the problems once they entered the Promised Land, the evil kings and the prophets God sent to call the people to repentance, and finally the exile, which was where we found Tobit and his family, living in Ninevah after the fall of the nation of Israel. We’ve spent the Day 3 readings on the Gospel of Luke, and have seen what Jesus said and did during his ministry, as the fulfillment of the expectation of the Faithful of the Old Testament. For the last few weeks of this first year, then, we’ll use the Day 1 readings to see what happened after Jesus ascended into heaven, and get a glimpse of the life of the early Church through one of the letters of St. Paul. We should note that St. Paul began his life as a Pharisee, and an opponent of Jesus and His teachings. He was converted while in the act of persecuting the early Christians, and ended up establishing churches throughout the world, especially in the Greek world. For the final weeks of August, we will read his (short) letter to the Church in the city of Philippi, located near Thessaloniki in Greece. The Church there was the first Christian community established in Greece. At the time St. Paul wrote this, he was a prisoner under house arrest in Rome, writing to express pastoral care and concern for the churches he had founded.

Salutation

1 Paul and Timothy, servants of Christ Jesus,
To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.

Paul’s Prayer for the Philippians

3 I thank my God in all my remembrance of you, 4 always in every prayer of mine for you all making my prayer with joy, 5 thankful for your partnership in the gospel from the first day until now. 6 And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ.

7 It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I yearn for you all with the affection of Christ Jesus. 9 And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10 so that you may approve what is excellent, and may be pure and blameless for the day of Christ, 11 filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God.

Paul’s Present Circumstances

12 I want you to know, brethren, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole praetorian guard and to all the rest that my imprisonment is for Christ; 14 and most of the brethren have been made confident in the Lord because of my imprisonment, and are much more bold to speak the word of God without fear.

15 Some indeed preach Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am put here for the defense of the gospel; 17 the former proclaim Christ out of partisanship, not sincerely but thinking to afflict me in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in that I rejoice.

19 Yes, and I shall rejoice. For I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, 20 as it is my eager expectation and hope that I shall not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain. 22 If it is to be life in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. 23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account. 25 Convinced of this, I know that I shall remain and continue with you all, for your progress and joy in the faith, 26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.

27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you stand firm in one spirit, with one mind striving side by side for the faith of the gospel, 28 and not frightened in anything by your opponents. This is a clear omen to them of their destruction, but of your salvation, and that from God. 29 For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake, 30 engaged in the same conflict which you saw and now hear to be mine.

Imitating Christ’s Humility

2 So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfishness or conceit, but in humility count others better than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others.

5 Have this mind among yourselves, which was in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name which is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

885 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader can note a few things. First, Paul considers his imprisonment an advantage; he is using it to preach Christ to the soldiers guarding him, and even to the household of the emperor. Second, in verse 19 he talks about how his deliverance, but we need to understand that he isn’t talking about freedom from imprisonment, but that he complete his life faithfully. He sounds a lot like St. Ignatius talking about his death. Third, what he urges them to do is also similar: he wants them to be faithful, he wants them to maintain their unity with one another, and he wants them to imitate Christ, most especially in humility and suffering, understanding that victory for Christ was won by means of the Cross, by humiliation and suffering.)

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. Proclus On the Holy Virgin Theotokos – 4

This week we will conclude the sermon of St. Proclus on the holiness of the Theotokos, and the honor due to her, which he preached in the presence of Nestorius during the controversy which led to the 3rd Ecumenical Council at Ephesus, and the condemnation of Nestorianism.

Proclus of Constantinople
Homily 1: On the Holy Virgin Theotokos, Delivered while Nestorius was seated in the Great Church of Constantinople – 4

VIII
So he who bought us was no mere man, you Jew! For the nature of man was enslaved to sin. Nor was he solely God, without humanity. For he had a body, you Manichee! Had he not clothed himself in me, he would not have saved me. Rather, when he appeared in the Virgin’s womb he clothed himself in him who was condemned; there it was that the awesome contract was concluded. He gave spirit and took flesh. The same one was both with the Virgin and of the Virgin; by his “overshadowing” (cf. Lk. 1.35 ), he was with her; by becoming incarnate, he was of her.

If Christ is one (person) and God the Word another, then there is no longer a Trinity, but a quaternity. Do not rend the robe of the incarnation which was “woven from above” (cf. Jn. 19.23). Do not be the disciple of Arius, for he in his impiety divided the divine essence; you must take care not to sunder the union, lest you be sundered from God. Who was it that “shone on those who sat in darkness and in the shadow of death” (Lk. 1.79)? A man? But how? For men dwelt in “darkness,” as Paul says: “He has delivered us from the power of darkness” (Col. 1.13), and again: “Once you were darkness” (Eph. 5.8). Then who was it who “shone”?

David teaches you when he says, “Blessed is he who comes in the name of the Lord” (Ps. 117.26)! Tell us plainly, David: “Cry with strength and spare not; lift up thy voice like a trumpet (Is. 58.1),” and tell us who this is. The Lord the God of hosts! “The Lord is God, and he has shined upon us” (Ps. 117.27)! For “the Word became flesh” (Jn. 1.14), the natures came together and the union remained unconfused.

IX
He came to save, but he also had to suffer. How were both possible? Mere man had no power to save. One who was solely God could not suffer. What happened then? He who was God became man. By what he was, he saved; and by what he became, he suffered. When therefore the church saw the synagogue crowning him with thorns, she bewailed the outrage in these words: “Daughters of Jerusalem, go forth and behold the crown with which his mother crowned him” (Song 3.11). For he both wore the crown of thorns and undid the sentence of the thorns (cf. Gen. 3.18–19).

For the same one was in the “Father’s bosom” (cf. Jn. 1.18) and in the Virgin’s womb, in his mother’s arms and on the “wings of the wind” (Ps. 103.3), adored by angels (Heb. 1.6 ) and “dining with tax collectors” (Mt. 9.10; Mk. 2.15). Seraphim would not look at him (cf. Is. 6.2), and “Pilate interrogated him” (Mk. 15.2, 4). A “servant struck him” (Jn. 18.22), and creation trembled. While nailed on the cross, he did not depart from his throne; while shut in the tomb, he was “stretching out the heavens like a curtain” (Ps. 103.2); while numbered with the dead, he was plundering Hades. Below he was accused as a “deceiver” (Mt. 27.63), above he was glorified as the Holy One.

What a mystery! Beholding his miracles, I extol his divinity; seeing the sufferings, I cannot deny his humanity. As man, Emmanuel opened the gates of human nature; as God, he left the bars of virginity unbroken. As he entered through the ear, so too did he come out from the womb; as he was conceived, so was he born. His entering in was altogether without passion, and his coming out was altogether beyond understanding—as the prophet Ezekiel said:

“The Lord brought me back by the way of the outer gate of the sanctuary, which faces east; and it was shut. And the Lord said to me, ‘Son of man, this gate shall be shut; it shall not be opened. No one shall pass through it, but the Lord, the God of Israel, he alone shall enter and come out, and the gate shall be shut’ (Ezek. 44.1–2).”

There you have a clear testimony to the Holy and ‘God-bearing’ Mary. Let all contradiction now cease, and let us be enlightened by the teaching of the Scriptures, so that we may attain to the kingdom of heaven in Christ Jesus our Lord. To him be glory for ever and ever. Amen.

Reading 4
739 words

https://www.pappaspatristicinstitute.com/post/proclus-of-constantinople-and-his-homily-on-the-theotokos-delivered-in-the-presence-of-nestorius

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how St. Proclus’ words echo and reflect the iconography and the hymnography of the Church. We hear language such as this on all the feasts of the Lord’s Incarnation, at Pascha, and constantly and consistently in the Divine Liturgy. The Platytera icon in the Apse explicitly communicates the precise point. St. Proclus is deeply grounded in the worship of the Church, and stands as a relay point for that ancient tradition through this controversy into the subsequent centuries. As we encounter the challenges and questions of our present age, we should take him as a model for the task that falls to us, and answer according to the tradition delivered once for all to the Apostles.)

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?

Day 3 (Friday)

Luke 18:1-17 (Parable of the Widow and the Unjust Judge, Pharisee & the Tax Collector, Jesus Blesses Little Children)

Last time Jesus warned His disciples about the many troubles that would come after His Passion, including the destruction of Jerusalem, and the need for them to flee when their fellow Jews proclaimed the coming of the Messiah and the time for a rebellion against the Romans. This time, He will offer them encouragement, and guide them in how to find strength in every trouble.

The Parable of the Widow and the Unjust Judge

18 And he told them a parable, to the effect that they ought always to pray and not lose heart. 2 He said, “In a certain city there was a judge who neither feared God nor regarded man; 3 and there was a widow in that city who kept coming to him and saying, ‘Vindicate me against my adversary.’ 4 For a while he refused; but afterward he said to himself, ‘Though I neither fear God nor regard man, 5 yet because this widow bothers me, I will vindicate her, or she will wear me out by her continual coming.’” 6 And the Lord said, “Hear what the unrighteous judge says. 7 And will not God vindicate his elect, who cry to him day and night? Will he delay long over them? 8 I tell you, he will vindicate them speedily. Nevertheless, when the Son of man comes, will he find faith on earth?”

The Parable of the Pharisee and the Tax Collector

9 He also told this parable to some who trusted in themselves that they were righteous and despised others: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed thus with himself, ‘God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week, I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ 14 I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted.”

Jesus Blesses Little Children

15 Now they were bringing even infants to him that he might touch them; and when the disciples saw it, they rebuked them. 16 But Jesus called them to him, saying, “Let the children come to me, and do not hinder them; for to such belongs the kingdom of God. 17 Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

Reading 38
390 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 in all three of these sayings, the two parables AND the response to the children, Jesus is making the same point. The remedy to trouble in the world is prayer, putting our trust in the Lord. The first parable reminds them that persistence in prayer pays off even when the judge is unjust, so how much more will it “work” when the judge is our Father, Who loves us. The second reminds them what sort of prayer is valuable; not the sort that congratulates themselves for their holiness, but rather the sort that confesses sin and places trust wholly in the Lord for salvation. The third point, with the children, further illustrates this point, that even when if we have not sinned greatly, we are always still small and weak and needy before the Lord, like children, and that if we cannot approach God with the humility of children, we can have no part in His 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 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.)

Year 1a – Week 50 (August 9 – August 15, 2026)

Day 1 (Monday)

Tobit 14:2-15 (Tobit’s Final Words, Epilogue)

Last time we read the prayer Tobit prayed in thanksgiving and glory to God after the departure of the Archangel Raphael, how he urged the people in exile to repent and be faithful, how he assured them of God’s mercy, how he foretold the destruction and restoration of Jerusalem, and even prophesied about the entrance of the Gentiles into the covenant and the presence of God on earth in the heavenly Jerusalem. This time we will finish the book of Tobit, with an epilogue that tells how the story ends.

Tobit’s Final Words

2 Tobit was fifty-eight years old when he lost his sight, and eight years later he regained it. Tobit did almsgiving, and continued to fear the Lord God, and gave thanks to Him. 3 He grew very old, and called his son and his son’s sons, and said, “My son, take your sons. Behold, I have grown old, and I am departing from this life. 4 Depart to Media, my son, for I trust all the words Jonah the prophet spoke concerning Nineveh, that it will be overthrown. But in Media there will be more peace for a time. For our brethren in the land will be dispersed in the earth from the good land. Jerusalem shall be desolate, and the house of God therein will be burned up. It shall be desolate for a time.

5 “But God will again have mercy on them, and He will return them to the land. They will build the house, but not as it was before, until the times of the age are fulfilled. After this, they will return from the captivity and build Jerusalem honorably. The house of God within her will be built as a glorious building for every generation forever, as the prophets said concerning her. 6 All the Gentiles shall return to truly fear the Lord God. They shall bury their idols in the earth, and all the Gentiles will bless the Lord. 7 His people will offer thanks to God, and the Lord will exalt His people. All who love the Lord God in truth and righteousness will rejoice. They will show mercy to our brethren.

8 “So now, my son, depart from Nineveh, since what the prophet Jonah said will doubtless come to pass. 9 But keep the law and the ordinances. Be merciful and righteous, that it may be well with you. Bury me decently and your mother with me, but lodge no longer in Nineveh. 10 My son, observe what Aman did to Ahikar who reared him, how he led him from light into darkness, and how greatly he repaid him. Indeed Ahikar was saved, but as for that man, he was repaid with retribution and descended into the darkness. Manasseh did almsgiving and was saved from the trap of death that was set for him. But Aman fell into the trap and perished.

11 Now then, my children, observe what almsgiving does, and how righteousness delivers us.” After he said these things, his soul departed as he lay on his bed. He was one hundred and fifty-eight years old, and Tobias buried him gloriously. 12 When Anna died, he buried her with his father. Then Tobias departed with his wife and his children to Ecbatana, to Raguel his father-in-law.

13 He grew old honorably and buried the parents of his wife most respectfully. They inherited their estate and that of Tobit his father. 14 Tobias died at Ecbatana of Media when he was one hundred and twenty-seven years old. 15 Before he died, he heard of the destruction of Nineveh, taken by Nebuchadnezzar and Ahasuerus. Thus before his death he rejoiced over Nineveh.

523 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 Tobias foretells clearly here what he mentioned in his prayer, with the destruction of Jerusalem, its restoration, and the establishment in Jerusalem of a “house of God” that would last forever and be for all nations and all generations; what we have seen in the New Testament is that this refers not to the temple building itself, but to our Lord Jesus Christ, Who is Himself God, making His Dwelling with humankind forever. This is why Jesus said: “Destroy this temple, and in three days I will raise it up again.” Regarding the reference to Aman and Ahikar, Ahikar is Tobit’s nephew who works for the king of Assyria, mentioned at the beginning of the book, and again as attending the celebration of Tobias & Sarah’s wedding. Aman was a student and heir of his who betrayed his master and tried to have him killed, but even the executioner refused to kill Ahikar because of his righteousness, and Aman ended up suffering execution himself. The point being made is that righteousness and almsgiving are always vindicated in the end.)

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?

Day 2 (Wednesday)

St. Proclus On the Holy Virgin Theotokos – 3

We have been reading a sermon from St. Proclus of Constantinople on the Theotokos, in the midst of the controversy over her role in the Lord’s economy of salvation, and specifically whether it was right to call her the Mother and Birthgiver of God. He preached this sermon in the presence of Nestorius, who was at that time the Patriarch of Constantinople, as Nestorius was preaching and teaching that she should NOT be called the Mother of God, but rather the Mother of Christ, in order to not demean God by claiming that He had a mother. St. Proclus is affirming strongly the ancient tradition of the Church that she did in fact give birth to God, and therefore must be called the Mother of God in order to proclaim that central truth of the Gospel. We will read the third part of the sermon today.

Proclus of Constantinople
Homily 1: On the Holy Virgin Theotokos, Delivered while Nestorius was seated in the Great Church of Constantinople – 3

VI
What happened then? The very one who brought every creature into existence and whose bounty never fails, he it was who for the condemned won life most sure and for death secured a fitting dissolution. He became man (he alone knows how—to explain the miracle is beyond the power of speech). By what he became he died; by what he was, he redeemed—as Paul says, “in him we have redemption through his blood, the remission of our trespasses (Eph. 1.7).”

What a transaction! It was for others that he procured immortality, since he himself was immortal. Another, able to do this work, there neither was nor has been nor is nor will be, beside him alone who was born of a virgin, God and man. His dignity was such as not only to outweigh the multitude of the condemned, but also to prevail against all sentences given against them.

For he was the Son, maintaining his unchangeable likeness to the Father; the creator, possessed of unfailing power; the merciful, revealing his unsurpassable compassion; the high priest, who was worthy to plead on our behalf (cf. Heb. 3.1). None of these qualities could ever be found in another, whether in equal or in similar degree. Behold his love! Freely accepting condemnation, he destroyed the death that was due to those who crucified him; and the transgression of those who killed him he turned into the salvation of the transgressors.

VII
A mere man could not save; for he would have needed a savior himself, since, as Paul said, “all have sinned (Rom. 3.23).” By sin we were delivered to the devil, and by the devil handed over to death. Our affairs were in utmost peril; there was no means of rescue. This was the verdict of the physicians who were sent to us. What happened then?

When the prophets saw that our wounds were beyond human resource, they cried for the heavenly physician. “Bow thy heavens and come down” (Ps. 143.5), says one. Another, “Heal me, O Lord, and I shall be healed” (Jer. 17.14). One says, “Stir up thy might, and come to save us!” (Ps. 79.2). Another, “Will God indeed dwell with men?” (3 Kg. 8.27). One says, “Let thy mercies speedily overtake us, for we are brought into great poverty” (Ps. 78.8). And another, “Alas my soul, for the godly man has perished from the earth, and there is none upright among men” (Mic. 7.1–2).

Another says, “O God, come to my help; O Lord, make haste to help me” (Ps. 69.1). Another, “Yet a little while and the coming one shall come and not tarry” (Hab. 2.3; cf. Heb. 10.37). Another, “I have gone astray like a sheep that is lost; seek thy servant whose hope is in thee” (Ps. 118.176). And another, “God, even our God, shall come manifestly and shall not keep silence” (Ps. 49.3).

So our natural King did not allow our nature to remain for ever under tyranny. The merciful God did not permit us to remain subject to the devil to the end. He came, who was always present. He paid the ransom of his own blood. He gave to death in exchange for mankind the body taken from the virgin that he bore. And he redeemed the world from the curse of the law, by death destroying death—as Paul cries, “Christ redeemed us from the curse of the law” (Gal. 3.13).

Reading 3
575 words

https://www.pappaspatristicinstitute.com/post/proclus-of-constantinople-and-his-homily-on-the-theotokos-delivered-in-the-presence-of-nestorius

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how completely St. Proclus is concerned with the person and work of our Lord Jesus Christ. He is spending this sermon effectively summing up everything that the Lord is and has done for our salvation. His point about the honor due to the Mother of God, the marvel that has been revealed in her, is wholly in pursuit of the affirmation of the truth of Gospel about our Lord Jesus Christ. As is evident elsewhere in the Orthodox Faith, so do we see here as well, that we honor the Virgin Mary in order to confess the One Whom she bore.)

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?

Day 3 (Friday)

Luke 17:11-37 (Jesus Cleanses Ten Lepers, Coming of the Kingdom)

Last time we saw Jesus preparing His disciples for their ministry and their eventual martyrdoms with the guidance He was giving to them. As He continues on His way to Jerusalem for His Passion, He encounters a group of Ten Lepers asking for His help, and after they depart cleansed, with only one returning to give thanks, He is approached by Pharisees who ask Him when He will establish the Kingdom of God. He will respond briefly to them, avoiding their trap, and then will speak in more detail to the Disciples about His actual coming, and also the horror that will result from the sort of kingdom that the Pharisees are looking for, prophesying the rebellion of the Jewish people against the Romans in the 60’s A.D., and the destruction and death that will result.

Jesus Cleanses Ten Lepers

11 On the way to Jerusalem he was passing along between Samar′ia and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices and said, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then said Jesus, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”

The Coming of the Kingdom

20 Being asked by the Pharisees when the kingdom of God was coming, he answered them, “The kingdom of God is not coming with signs to be observed; 21 nor will they say, ‘Lo, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”

22 And he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of man, and you will not see it. 23 And they will say to you, ‘Lo, there!’ or ‘Lo, here!’ Do not go, do not follow them. 24 For as the lightning flashes and lights up the sky from one side to the other, so will the Son of man be in his day. 25 But first he must suffer many things and be rejected by this generation.

26 As it was in the days of Noah, so will it be in the days of the Son of man. 27 They ate, they drank, they married, they were given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. 28 Likewise as it was in the days of Lot—they ate, they drank, they bought, they sold, they planted, they built, 29 but on the day when Lot went out from Sodom fire and brimstone rained from heaven and destroyed them all— 30 so will it be on the day when the Son of man is revealed.

31 On that day, let him who is on the housetop, with his goods in the house, not come down to take them away; and likewise let him who is in the field not turn back. 32 Remember Lot’s wife. 33 Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it. 34 I tell you, in that night there will be two men in one bed; one will be taken and the other left. 35 There will be two women grinding together; one will be taken and the other left.” 37 And they said to him, “Where, Lord?” He said to them, “Where the body is, there the eagles will be gathered together.”

Reading 37
536 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 gives an answer to the question of “when the kingdom of God is coming” to both the Pharisees and to His disciples. To the Pharisees, He tells them that they’re looking for the wrong thing if they are looking for signs of the coming of the Kingdom…because He is already there, the King of glory in their midst, and they aren’t able to see Him. To His disciples, He addresses the question of when He will come to finally rule, and tells them that when that day comes, there will be no doubt…but that long before that happens, He will be rejected by “this generation,” which is to say, by the people who have just been talking to Him, by the Pharisees and the others with them. He then warns them that after that, there will come a day of judgment, the day of the Son of Man that Daniel foretold, when that same generation will CLAIM that the Messiah has come, and that that day will be a day of horror and judgment and death, and they are to flee the city immediately when they start to see people talking about how the Messiah is coming. We also know that this is exactly what the Christians in Jerusalem did in the 60’s A.D., when there was a proclamation of the Messiah’s coming, and a rebellion against the Romans; when this happened, all the Christians fled the city, and did not take part in the rebellion. As a result, the Christians survived, when everyone who remained in the city was starved, killed, or enslaved.)

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.)

Year 1a – Week 49 (August 2 – August 8, 2026)

Day 1 (Monday)

Tobit 13:1-18 (Tobit’s Prayer)

Last time we saw Tobias & Sarah, together with the Archangel Raphael, return to Ninevah, where Tobit’s blindness was healed, and Raphael revealed himself to be an archangel sent by the Lord. He urged them to remain faithful, to be diligent in almsgiving and all righteousness, to always give glory to God, and disappeared from their sight, having directed them to write down everything that had happened in a book. We are now coming to the end of the book of Tobit, with Tobit’s prayer of thanksgiving this week, and next week, an epilogue explaining what happened to everyone.

Tobit Exalts the Lord

1 Then Tobit with exceeding joy wrote a prayer, saying:
2 “Blessed is God Who lives unto the ages,
And blessed is His kingdom, for He scourges, and is merciful; He brings down into Hades, and leads up.
There is no one who will escape His hand.

3 Give thanks to Him before the nations, O children of Israel, for He scattered us among them.
4 Make known His greatness there; exalt Him in the presence of all the living, for He is our Lord and God; He is our Father unto all the ages.
5 He will scourge us for our wrongdoings, but He will again have mercy and gather us from all the nations, wherever you were dispersed among them.
6 If you return to Him with all your heart and with all your soul, to do the truth before Him, then He will turn to you and not hide His presence from you.

7 Behold for yourself what He will do for you, and give thanks to Him fully with the organ of speech.
Bless the Lord of righteousness, and exalt the King of the ages.
8 In the land of my captivity, I give thanks to Him, and make known His might and majesty to a nation of sinners.
Be converted, you sinners, and do righteousness before Him.
Who knows if He will desire you and have mercy on you?

9 I exalt my God, and my soul exalts the King of heaven and will rejoice exceedingly in His majesty.
10 Let all speak of His majesty and give thanks to Him in Jerusalem.
O Jerusalem, the holy city, He will scourge you for the deeds of your sons, but He will again show mercy to the sons of the righteous.
11 Give thanks to the Lord with goodness and bless the King of the ages, that His tabernacle may be restored again to you in joy.
12 May He rejoice in you, the captives, and may He love those who are distressed among you unto all generations forever.

13 Many Gentiles will come from afar to the name of the Lord God, bearing gifts in their hands and offerings to the King of heaven. Generations of generations will offer You joyful worship.
14 Cursed are all who hate You; blessed are all who love You forever.
15 Rejoice and be exceedingly glad for the children of the righteous, for they will be gathered together and will bless the Lord of the righteous.
Blessed are those who love You. They will rejoice in Your peace.
16 Blessed are the many who grieved over all Your scourges, for they will rejoice when they see all Your glory and will rejoice forever. Let my soul bless God the great King.

17 For Jerusalem will be built with sapphire and emerald, and her walls with precious stones, and her towers and battlements with pure gold.
The streets of Jerusalem will be paved with beryl, onyx, and stones from Ophir.
18 All her streets will proclaim, ‘Alleluia!’ and will give praise, saying, ‘Blessed is God, who exalted you unto all the ages.’”
14:1 Then Tobit ceased giving thanks.

533 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note the basic thread of Tobit’s prayer. He begins by praising God for His power, as the one who punishes, and the one who has mercy. He then acknowledges the sin of his people, and God’s just judgment in exiling them; at this point he points out that, being exiled among the nations, they are able to do what was their purpose from the beginning, to proclaim the good works of the Lord to all the nations. He urges his people to repent, because God will have mercy on them and return them from exile, and to proclaim His name to their captors, because they may hear and be converted. He then speaks of Jerusalem, and how it too will be judged and exiled, but will be restored again, and then he begins to speak of the Gentiles, all the foreign nations, coming to worship God there, and ends with a vision of the heavenly Jerusalem, in words that we recognize from John’s vision of the Church as the Bride of Christ. So in all this, Tobit is seeing the big picture, and giving glory to God for His mercy and His justice and His wonderful works for the children of men.)

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?

Day 2 (Wednesday)

St. Proclus On the Holy Virgin Theotokos – 2

Last time, we began to read a sermon preached by St. Proclus of Constantinople during the Nestorian controversy in the lead-up to the Council of Ephesus. This sermon was a reflection on the Holy Theotokos and her role in the Church, and is notable in that it was preached in the presence of the heresiarch Nestorius during the period that he was the Bishop of Constantinople. St. Proclus is one of the preeminent defenders of the Orthodox understanding of the Incarnation, and an ally of St. Cyril of Alexandria in these matters. His words ultimately anticipate the decision of the Church at not just the council of Ephesus, but also of Chalcedon in 451.

Proclus of Constantinople
Homily 1: On the Holy Virgin Theotokos, Delivered while Nestorius was seated in the Great Church of Constantinople – 2

III
So do not be ashamed of the birth pangs, O man! For they were the beginning of our salvation. Had he not been born of a woman, he would not have died. Had he not died, he would not “through death have destroyed him who has the power of death, that is, the devil (Heb. 2.14).” A master builder is not dishonored if he dwells in buildings of his own design. Clay does not defile the potter who repairs what he himself had fashioned. Neither was the pure one defiled by coming forth from a virgin’s womb. From what he formed without pollution he came forth without defilement.

O womb, in which was drawn up the bond that gave us all liberty! O belly, in which was forged the sword that defeated death! O field, in which Christ, nature’s farmer, himself sprouted forth unsown as an ear of corn! O temple, in which God became a priest, not by changing his nature, but by his mercy clothing himself with him who was “according to the order of Melchizedek (cf. Heb. 6.20; 7.11; Ps. 109.4)”! “The Word became flesh” (Jn. 1.14), even if the Jews disbelieve the Lord who said so. God has put on the form of a human being (cf. Phil. 2.7), even if the Greeks ridicule the wonder. For this reason, the mystery is a “scandal to the Jews” and “folly to the Greeks (1 Cor. 1.23),” because the miracle transcends reason. Had the Word not dwelt in a womb, the flesh would never have sat on the throne. Were it a disgrace for God to have entered a womb, it would also be a disgrace for angels to serve a man (Mt. 4.11; cf. Heb. 1.14).

IV
So he who is by nature impassible became in mercy most passible. Christ did not by progress become God—heaven forbid!—but in mercy he became man, as we believe. We do not preach a divinized man, but instead we confess an incarnate God. His own handmaid he acknowledged as mother, he who in essence is without mother and in the incarnation is without father.

How otherwise could Paul speak of one and the same (Christ) as both “without mother” and “without father” (Heb. 7.3)? Were he merely man, he would not be without mother; and yet he has a mother. Were he solely God, he would not be without father, and yet he has a Father. But now the same one is both without mother, as Creator, and without father, as creature.

V
You should also pay attention to the name of the archangel. He who brought the glad tidings to Mary was called Gabriel (Lk. 1.26). What is the meaning of “Gabriel”? God and man. Now he of whom Gabriel was bringing these tidings was God and man, and thus his name was an anticipation of the miracle, given to assure us of the incarnation. Listen to the reason for his coming and glorify the power of the one who became flesh.

The human race was deep in debt and incapable of paying what it owed. By the hand of Adam we all signed a bond to sin. The devil held us all in slavery. He kept producing our bills, using our suffering body as his paper. There he stood, the wicked forger, threatening us with our debts and demanding satisfaction. One of two things had to happen: either the penalty of death had to be imposed on all, because “all had sinned” (Rom. 3.23), or else a substitute had to be provided who was fully entitled to plead on our behalf.

No man could save us; the debt would have been his liability too. No angel could buy us out, for such a ransom was beyond his powers. One who was sinless had to die for those who had sinned; that was the only way left by which to break the bonds of evil.

Reading 2
658 words

https://www.pappaspatristicinstitute.com/post/proclus-of-constantinople-and-his-homily-on-the-theotokos-delivered-in-the-presence-of-nestorius

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how direct St. Proclus is in affirming the reality of the Incarnation even in the womb of the Virgin Mary; this emphasis of his is directly connected to our calling her the “Theotokos,” the Mother/Birthgiver of God, because the One she bore was truly God Himself. The two quotes that are often drawn from this sermon (among others), are these: “Had the Word not dwelt in a womb, the flesh would never have sat on the throne.” And “We do not preach a divinized man, but instead we confess an incarnate God.” It is also worth discussing his understanding of the bond which humanity had signed to sin, and how the devil kept us enslaved to him by means of this. His understanding of the remedy is not identical to the common Western understanding that Christ paid a debt that we could not, and a large part of that is the question of to whom the debt was owed. We will see how he further develops this idea next week.)

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?

Day 3 (Friday)

Luke 16:19-31, 17:1-10 (Rich Man & Lazarus, Some Sayings of Jesus)

Last time we read the parable of the dishonest manager, as the Lord uses a scoundrel to show how the children of this world know better how to use money to gain favor than the children of the kingdom, who too often neglect the care of the poor and the needy. From that, he proceeded to indict the Pharisees for their hypocrisy. This time, we will Him speak a parable of those who neglect what is actually revealed and prophesied by Moses and the prophets, in the beautiful parable of the Rich Man and Lazarus.

The Rich Man and Lazarus

19 “There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Laz′arus, full of sores, 21 who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores. 22 The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried; 23 and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Laz′arus in his bosom.

24 And he called out, ‘Father Abraham, have mercy upon me, and send Laz′arus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’ 25 But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Laz′arus in like manner evil things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’

27 And he said, ‘Then I beg you, father, to send him to my father’s house, 28 for I have five brothers, so that he may warn them, lest they also come into this place of torment.’ 29 But Abraham said, ‘They have Moses and the prophets; let them hear them.’ 30 And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”

Some Sayings of Jesus

17 And he said to his disciples, “Temptations to sin are sure to come; but woe to him by whom they come! 2 It would be better for him if a millstone were hung round his neck and he were cast into the sea, than that he should cause one of these little ones to sin. 3 Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him; 4 and if he sins against you seven times in the day, and turns to you seven times, and says, ‘I repent,’ you must forgive him.”

5 The apostles said to the Lord, “Increase our faith!” 6 And the Lord said, “If you had faith as a grain of mustard seed, you could say to this sycamine tree, ‘Be rooted up, and be planted in the sea,’ and it would obey you.

7 “Will any one of you, who has a servant plowing or keeping sheep, say to him when he has come in from the field, ‘Come at once and sit down at table’? 8 Will he not rather say to him, ‘Prepare supper for me, and gird yourself and serve me, till I eat and drink; and afterward you shall eat and drink’? 9 Does he thank the servant because he did what was commanded? 10 So you also, when you have done all that is commanded you, say, ‘We are unworthy servants; we have only done what was our duty.’”

Reading 36
565 words

Discussion Questions

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (The Leader should note that here we have an important parable, that of the rich man and Lazarus, which gives us the clearest picture we have anywhere in Scripture of what happens after death. It’s fairly self-explanatory, but it can be noted that it doesn’t say who created the gulf between Abraham and the rich man in torment…it would be good to discuss who it is that is punishing the rich man, who it is that has created the separation between the place of torment and the place of peaceful rest. Myself, I believe that the rich man is punishing himself…he has rejected God all his life, and is unable to bridge that gulf that he himself has created, and his selfishness and unrepentant prevents anyone from helping him, even if they want to do so.)

For the second half of the reading, this selection is fairly self-explanatory, but difficult to follow. The Leader should point out about verse 3-4 that it is, in fact, tremendously difficult to implement both halves of the Lord’s instructions. Most of us are very uncomfortable rebuking sin in one another…but if we ever work up the courage to do so, we struggle still more to forgive them if they repent. But the Lord insists that we must do both, and not just once, but even seven times in a single day. The passage regarding the slave, in verses 7-10, is challenging, simply because it assumes the institution of slavery. The Lord is not saying that slavery is good, however; He is simply using a common example to make the point that doing the “bare minimum” required in a job is not worthy of praise…it’s just the bare minimum. We should not content ourselves with just “being good enough” or “being no worse than anyone else around us.” We are called to holiness and faithfulness, to Theosis, to become like the Lord. There is no room for half measures, for “good enough.” We need to be consistent, and we need to be faithful.)

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.)

Year 1a – Week 48 (July 26 – August 1, 2026)

Day 1 (Monday)

Tobit 11:1-19; 12:1-22 (Tobias Returns, Tobit’s Sight Restored, Raphael Reveals Himself)

Last time we saw Tobias and Sarah get married, and through obedience to the instructions of the Archangel Gabriel, trust in and faithfulness to God, and a veiled expectation of the Lord’s Incarnation, they were both preserved in the bridal chamber. Afterward, Raguel prepared a 14 day feast in celebration of the marriage. In chapters 9 & 10, which we will sum up here, rather than read in full, Tobias asks his companion Azarias (actually the Archangel Raphael) to complete the journey to Rages and claim the silver from Gabael, in order to both honor his new father-in-law’s celebration, but to not delay his return, lest his father and mother begin to fear that he had died. Raphael does so, and returns within a few days to Ecbatana. Meanwhile, back in Nineveh, Tobias does not arrive home by the time that Tobit and Edna had expected, and we see them begin to be afraid for him. In Ecbetana, as soon as the 14 day feast is completed, Tobias and Sarah prepare to leave. Raguel fulfills his promise, and gives them half of his property, and sends them on their way. We thus find Tobias, together with Raphael and Sarah and those accompanying them, approaching the end of the journey, as we begin chapter 11.

Homeward Journey

1 He traveled until they approached Nineveh. Here Raphael said to Tobias, 2 “My brother, are you not aware of how you left your father? 3 Let us run ahead of your wife and prepare the house. 4 Take the gall of the fish in your hand.” So they proceeded, and the dog followed behind them. 5 Meanwhile Anna sat gazing upon the road for her boy. 6 She perceived that he was coming and said to the father, “Behold, your son is coming, and the man traveling with him!”

Tobit’s Sight Restored

7 Raphael said, “I know that the eyes of your father will open. 8 Rub the gall on his eyes. When the eyes sting, he will rub them and cause the white film to fall away. He will then see you.” 9 Then Anna ran up to her son and fell upon his neck and said to him, “I have seen you, my child. From this day, I am now ready to die!” So they both wept. 10 Then Tobit came out of the door. He stumbled, but his son ran up to him.

11 He took hold of his father and dabbed the gall on the eyes of his father, saying, “Father, take courage!” 12 Then as his eyes stung, he rubbed them, and the white films peeled off from the corners of his eyes. 13 When he saw his son, he fell upon his neck, weeping, and said, 14 “Blessed are You, O God, and blessed is Your name unto the ages. Blessed are all Your holy angels, for You scourged me but had mercy on me. Behold, I see Tobias my son.” 15 His son went in rejoicing and told his father the great things that had happened to him in Media.

16 Then Tobit rejoiced and blessed God as he went to meet his daughter-in-law at the gate of Nineveh. But those who saw him as he walked along were amazed that he could see. Tobit gave thanks before them, because God had mercy on him. 17 Then as Tobit drew near to meet Sarah, his daughter-in-law, he blessed her, saying, “May you be in good health, my daughter! Blessed is God who brought you to us, and blessed are your father and your mother.” 18 So there was rejoicing among all his brethren in Nineveh. 19 Even Ahikar and his nephew Nadab came, for the wedding feast for Tobias was kept with gladness for seven days.

Raphael Reveals His Identity

1 Tobit summoned his son Tobias and said to him, “My son, see to the wages of the man who went with you, and we must add to them.” 2 He replied to him, “My father, it is no harm for me to give him half of what I brought. 3 For he brought me safely to you, healed my wife, and brought me the silver. Likewise he healed you.” 4 The elderly man replied, “He more than earned it.” 5 So he called the angel and said to him, “Take half of everything you brought.”

6 Then Raphael secretly called the two of them, and said to them, “Bless God and give Him thanks. Ascribe greatness to Him and give thanks in the presence of all the living for what He has done for you. It is good to bless God and to exalt His name. Make known the words of God’s works honorably and do not delay to give thanks to Him. 7 It is noble to keep hidden the secret of a king, but glorious to unveil the works of God. Do good, and evil will not find you. 8 Prayer is good with fasting, almsgiving, and righteousness. A few prayers with righteousness are better than many with wrongdoing. It is better to do almsgiving than to lay up gold. 9 For almsgiving rescues one from death, and it will wash away every sin. Those who do almsgiving and are righteous will be full of life. 10 But those who sin are enemies of their own life.

11 “I will not hide anything from you. Indeed, I did say that it is good to conceal the secret of a king, but to reveal gloriously the works of God. 12 Now when you and your daughter-in-law Sarah prayed, I brought the remembrance of your prayer before the Holy One. When you also buried the dead, I was likewise present with you. 13 Then too, when you did not hesitate to stand up and leave your dinner so as to depart and care for the dead, your doing what is good did not escape me; but I was with you. 14 Now God sent me to heal you and Sarah your daughter-in-law. 15 I am Raphael, one of the seven holy angels who report the prayers of the saints and who enter before the glory of the Holy One.”

16 The two of them were troubled and fell upon their faces, for they were afraid. 17 But he said to them, “Do not be afraid, for peace shall be with you. But bless God forever. 18 For I did not come of my own good will, but rather by the will of our God. Therefore bless Him forever. 19 All these days I appeared to you I did not eat or drink; but you were seeing a vision. 20 Now give thanks to God, because I am ascending to Him who sent me. Write in a book everything that was accomplished.” 21 Then they stood up, but no longer saw him. 22 They acknowledged the great and wondrous works of God, and how the angel of the Lord had appeared to them.

953 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 the fish’s gall is used as an instrument of God’s healing here, and once again is an early shadow of the coming Incarnation of the Messiah, the Christ, Who brings sight to the blind. Apart from this, we see a great deal of the role of the angels in what Raphael says when he reveals himself to Tobit and Tobias. We see him teach them, offering guidance in how they should live. We see him talk about how he was with Tobit when he was caring for the poor and burying the dead, and we see him talk about how he carried his prayers and Sarah’s to the throne of God, and was then sent as God’s messenger to answer those prayers. We see him affirm that thanks is not due to him, but to God, Who has worked through him, and in this he refuses worship or honor for himself, but directs them to worship God alone. We see him affirm that he is indeed bodiless, as he tells them that he never actually ate anything, but that they saw a vision that made it look like he was. And finally we see him tell them to write everything that happened down in a book, which explains why we have this book that we have been reading.)

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?

Day 2 (Wednesday)

St. Proclus On the Holy Virgin Theotokos – 1

As we prepare to enter the month of August, dedicated to the Theotokos, we will reach back in time several centuries, to the 4th century, a period of profound theological upheaval, in which the unity of the Church was disrupted by the question of what it means that our Lord Jesus Christ, being God from before the ages, has become Man and dwelt among us. For the next four weeks, we will read a sermon by St. Proclus, who was the Archbishop of Constantinople from 434 to 446, but previously, during the episcopacy of Nestorius in Constantinople from 428 to 431, he preached a sermon that directly contradicted the heresy which Nestorius was propagating in criticizing the veneration of the Mother of God. This sermon gives us a good picture of the articulation of the Faith which would eventually resolve the controversy at the Council of Chalcedon in 451. The text is taken from the following website (https://www.pappaspatristicinstitute.com/post/proclus-of-constantinople-and-his-homily-on-the-theotokos-delivered-in-the-presence-of-nestorius) For those who are interested, the introduction that is provided to the text will be included at the end of this first selection, but it can be found at the link above as well, along with an icon of St. Proclus.

Proclus of Constantinople
Homily 1: On the Holy Virgin Theotokos, Delivered while Nestorius was seated in the Great Church of Constantinople

I
The Virgin’s festival, my brethren, summons us today to words of praise, and the present feast has benefits to bestow on those who assemble to keep it. And surely this is right, for its subject is chastity. What we celebrate is the pride of women and the glory of the female, thanks to the one who was at once both mother and virgin. Lovely is the gathering! See how both the earth and the sea serve as the Virgin’s escorts: the one spreading forth her waves calmly beneath the ships, the other conducting the steps of travelers on their way unhindered.

Let nature leap for joy, and let women be honored! Let all humanity dance, and let virgins be glorified! For “where sin increased, grace abounded yet more” (Rom 5.20). She who called us here today is the Holy Mary; the untarnished vessel of virginity; the spiritual paradise of the second Adam (cf. Rom. 5.14; 1 Cor. 15.21–22, 45–49); the workshop for the union of natures; the market-place of the contract of salvation; the bridal chamber in which the Word took the flesh in marriage; the living bush of human nature, which the fire of a divine birth-pang did not consume (Ex. 3.2); the veritable swift cloud (Is. 19.1) who carried in her body the one who rides upon the cherubim; the purest fleece (Jg. 6.37–38) drenched with the rain which came down from heaven, whereby the shepherd clothed himself with the sheep (cf. Jn. 10.11); handmaid and mother (cf. Lk. 1.38, 43), virgin and heaven, the only bridge for God to mankind; the awesome loom of the divine economy upon which the robe (Jn. 19.23) of union was ineffably woven.

The loom-worker was the Holy Spirit; the wool-worker the overshadowing power from on high (Lk. 1.35). The wool was the ancient fleece of Adam; the interlocking thread the spotless flesh of the Virgin. The weaver’s shuttle was propelled by the immeasurable grace of him who wore the robe; the artisan was the Word who entered in through her sense of hearing.

II
Who ever saw, who ever heard, of God dwelling without restriction in a woman’s womb? Heaven itself cannot contain him, and yet a womb did not constrict him. He was born from a woman, God but not solely God, and man but not merely man, and by his birth what was once the door of sin was made the gate of salvation. Through ears that disobeyed, the serpent poured in his poison; through ears that obeyed, the Word entered in order to build a living temple. From the place where Cain, the first disciple of sin, emerged, from there also did Christ, the redeemer of the race, sprout unsown into life.

The loving God was not ashamed of the birth pangs of a woman, for the business at hand was life. He was not defiled by dwelling in places which he himself had created without dishonor. If the mother had not remained a virgin, then the child born would have been a mere man and the birth no miracle. But if she remained a virgin even after birth, then indeed he was wondrously born who also entered unhindered “when the doors were sealed (Jn. 20.19, 26),” whose union of natures was proclaimed by Thomas who said, “My Lord and my God! (Jn. 20.28).”

Reading 1
581 words

https://www.pappaspatristicinstitute.com/post/proclus-of-constantinople-and-his-homily-on-the-theotokos-delivered-in-the-presence-of-nestorius

The Pappas Patristic Institute is pleased to provide a biographical note on the fifth-century Proclus of Constantinople, along with an English translation, by Fr Maximos Constas, of the saint’s famous Homily on the Mother of God. This sermon was most likely delivered on the day after Christmas, when the Orthodox Church celebrates the synaxis of the Theotokos, and is fitting reading for the season of Advent.

Proclus of Constantinople

Proclus of Constantinople was born ca. 385 and died in 446. He was an early archbishop of Constantinople (from 434 to 446) and a popular preacher in the rhetorical style of Gregory Nazianzus (who died in 390, during the lifetime of Proclus himself). An ally of Cyril of Alexandria in the fifth-century Christological controversy, Proclus was the principal architect of early Byzantine devotion to the Theotokos. Nothing is known of his early life, and later sources make him the student of John Chrysostom (archbishop of Constantinople from 397 to 404). Chrysostom died in 407, and Proclus returned his relics to Constantinople in 438. However, contemporary sources place Proclus in the service not of Chrysostom, but of Atticus of Constantinople (archbishop from 406 to 425), who ordained him to the diaconate and priesthood, and whom Proclus served as secretary and ghostwriter. After the death of Atticus, Proclus was a candidate for the archiepiscopal throne, but lost the election to Sisinnius (archbishop from 426 to 427), who subsequently ordained Proclus to the see of Cyzikus. The people of Cyzikus, however, resisting the interference of Constantinople in the affairs of their church, rejected Proclus, who remained in the capital, where he became a popular preacher. After the death of Sisinnius, Proclus was again put forward as a candidate for the throne of Constantinople, but was blocked by the emperor, Theodosius II (who reigned from 408 to 450), who offered the position to an Antiochene presbyter named Nestorius (archbishop from 428 to 431). The emperor’s choice was unfortunate, for Nestorius embroiled himself in a theological controversy after he brashly criticized local devotion to the Virgin Mary. The controversy quickly spread beyond the confines of the imperial city and culminated in the deposition of Nestorius by the Council of Ephesus (431). Nestorius was replaced by Maximian (431-434), and it was only after the latter’s death that Proclus became archbishop of Constantinople (434-446), making him in all likelihood the first archbishop of Constantinople to have been born in that city.

As archbishop, Proclus continued to promote the cult of the Virgin, primarily through his homilies, which are masterpieces of Greek Christian rhetoric. The relatively small core of his genuine homilies is surrounded by a large penumbra of the spurious and the doubtful, while many other works are misattributed to Chrysostom and other writers. Proclus’s first homily on the Theotokos (featured below) is considered the most famous sermon on the Mother of God in all of ancient Christian literature. Delivered in 430, the homily was a direct attack on Nestorius, who had condemned the propriety of calling the Virgin Mary the “Theotokos” (i.e., “She who gave birth to God”). Nestorius, who was present when the homily was delivered, responded by claiming that the controversial Marian epithet was essentially pagan, and that a God born of a woman and subject to suffering and death was alien to the Christian faith. Proclus disagreed and insisted that it was precisely the weaving together of divine power and human frailty that was essential to the Christian experience of salvation.

In one of his signature metaphors, Proclus compares the Virgin’s womb to a “workshop” containing a “textile loom” on which a garment of flesh was woven for the incarnate God. Proclus returns to this image in another homily, in which the domestic metaphor of weaving becomes a public imperial adventus. Here the garment of the divine body is compared to a “consular toga,” and the maternal lap of the Virgin to a “consular throne.” Proclus’s weaving metaphors may owe something to the symbolic attributes of ancient goddesses, notably the weaver Athena (whose thirty-foot bronze statue was brought from Athens to Constantinople during Proclus’s lifetime). A more direct influence may have been exerted by his ally in the fight against Nestorius, the empress Pulcheria, who is known to have occupied herself with weaving and embroidery and had dedicated one of her imperial robes as a covering for an altar table in Hagia Sophia.

Proclus, in another signature metaphor, advanced the idea that the Virgin conceived “through her sense of hearing” (δι᾽ ἀκοῆς), a motif which had a long afterlife in medieval art and theology. If the Virgin had conceived the “Word” of God, it was only natural that this occurred through the mode of “hearing.” This was largely encouraged by the typological connections between Mary and Eve, so that the damage caused by Eve’s reception of the serpent’s words was reversed by Mary’s reception of the divine Word (cf. Gen. 2:2-7; Lk. 1:26).

Proclus’s tenure as archbishop was absorbed by the political and theological repercussions of the Theotokos controversy. His immediate concern was with a group of recalcitrant Syrian bishops who were threatening the tenuous union reached at the Council of Ephesus. Yet Proclus realized that the roots of the problem ran deep, and in his efforts to arrest the growth of Nestorianism he ventured to condemn Nestorius’s deceased teachers (Diodore of Tarsus and Theodore of Mopsuestia), who were highly revered in the Church of Antioch. The problem came to a head when the writings of these teachers were translated into Armenian, a region whose loyalties were divided between Antioch and Constantinople. When representatives of the Armenian Church brought the translations to Proclus’s attention (in 435), he responded with his Tome to the Armenians. While Diodore and Theodore were never mentioned by name, Proclus appended a series of extracts from their writings that left no doubt about his larger purpose. The Tome led the Armenian Church to reject the theology of Antioch, but Proclus found little support in his efforts to condemn those who had died in the communion of the Church.

Throughout this period, Proclus emphasized that the word “Theotokos” was a corollary of the orthodox doctrine of the Incarnation, safeguarding the union of humanity and divinity in the person of Christ. Positioning himself between the theological extremes of Antioch and Alexandria, Proclus championed a duality of natures (human and divine) inseparably united in the one person (hypostasis) of Christ. Proclus’s formula marked a significant advance on the ambiguous language of Cyril of Alexandria (archbishop from 412 to 444), who at times verbally elided “person” with “nature,” and was successfully conveyed by his successors to the Council of Chalcedon (451).

For the Greek texts of Proclus’s works, see PG 65:680-888; ACO I, I, I, 103-107 (= Homily 1); ACO IV,2, 187-95 (= Tome to the Armenians); F. J. Leroy, L’Homilétique de Proclus de Constantinople: Tradition manuscrite, inédits, études connexes (Studi et Testi 247) (Rome: Bibliotheca Apostolica Vaticana, 1967), 174-256 = Homilies 26-34; Nicholas [Maximos] Constas, Proclus of Constantinople and the Cult of the Virgin in Late Antiquity (Leiden: Brill, 2003), 128-72 = Homilies 1-5 (texts and translations with notes and commentary). For a complete list of Proclus’s works, see CPG 5800-915 (with the CPG Supplementum 5800-916); and Constas, Proclus of Constantinople, ibid., 388-91. For English translations of Proclus’s homilies, see: J. H. Barkhuisen, Proclus of Constantinople: Homilies on the Life of Christ (Queensland: University of Pretoria, 2001).

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note a couple things. First of all, how much effort St. Proclus makes to affirm that there is no shame to the Lord in being born of a woman; his words affirm a honor and dignity for womanhood which were controversial in his time, and in many times throughout human history, but which are undeniable in the pages of Scripture and the life of the Church. Second, it is worth noting how He says the Lord entered into the Virgin Mary; through her listening and obedient ears. This, we must note, is also one of the two ways in which we encounter and receive the Lord; in this, as in so many other things, the Mother of God is an example to us all.)

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?

Day 3 (Friday)

Luke 16:1-18 (Parable of Dishonest Manager, the Law and the Kingdom)

These several chapters show Jesus as He is on the way to Jerusalem for His Passion, speaking with many people in the towns and on the roads along the way. Last time we read the parable of the Prodigal Son, and saw the love of the Lord both for those who flee from His love and place themselves in exile from Him, and for those who remain always with Him, as He urges both those who have wandered and have returned, and those who have always remained with Him, to place their trust and hope and love in our loving Father, and to lay aside anger and resentment and pride. This time we will see the Lord return to speaking about those who are in authority, and the high standard to which they will be held.

The Parable of the Dishonest Manager

16 He also said to the disciples, “There was a rich man who had a steward, and charges were brought to him that this man was wasting his goods. 2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your stewardship, for you can no longer be steward.’ 3 And the steward said to himself, ‘What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.’

5 So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ 6 He said, ‘A hundred measures of oil.’ And he said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ 8 The master commended the dishonest steward for his prudence; for the sons of this world are wiser in their own generation than the sons of light. 9 And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.

10 “He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful in the unrighteous mammon, who will entrust to you the true riches? 12 And if you have not been faithful in that which is another’s, who will give you that which is your own? 13 No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.”

The Law and the Kingdom of God

14 The Pharisees, who were lovers of money, heard all this, and they scoffed at him. 15 But he said to them, “You are those who justify yourselves before men, but God knows your hearts; for what is exalted among men is an abomination in the sight of God.

16 “The law and the prophets were until John; since then the good news of the kingdom of God is preached, and every one enters it violently. 17 But it is easier for heaven and earth to pass away, than for one dot of the law to become void.

18 “Every one who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

Reading 35
488 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 there are effectively two distinct parables here. The first, the story of the dishonest manager, is a very weird story. It’s unusual that the “hero” of the parable is not a good person at all. He is an example only in that he knows how to use money to make friends; so Jesus is telling his disciples that they, who are not evil or dishonest, should still understand the right way to use money. In the case of the dishonest manager, and in the case of any disciples of the Lord who have money, the money belongs, in fact, to the Lord. If even a dishonest manager can figure out, when caught, that he should give that money to the poor, even if only to save his own skin, then certainly those who follow the Lord ought to be able to figure out what is the right thing to do with money.

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.)

Year 1a – Week 47 (July 19 – July 25, 2026)

Day 1 (Monday)

Tobit 7:1-17; 8:1-21 (Tobias Gets Married)

Last time we saw Tobias catch a fish, and then Raphael told him about Sarah, and urged him to go and marry her. When Tobias expressed concern about being dead husband #8, Raphael told him how to chase the demon away…so this time, we’ll see what a wedding looked like for faithful Jews in exile, and how Tobias and Sarah manage their wedding night.

At the House of Raguel

7:1 Then they went to Ecbatana and came to the house of Raguel. Sarah went ahead to meet them, and after they greeted one another, she escorted them into the house. 2 Raguel said to Edna his wife, “How the young man resembles my cousin Tobit!” 3 Then Raguel asked them, “Where are you from, brothers?” They answered, “We are from the sons of Naphtali who are captives in Nineveh.” 4 Then he said to them, “Do you know Tobit our brother?” They responded, “We know him.” 5 Then he asked, “Is he in good health?” They answered, “He is alive and in good health.” Tobias then added, “He is my father.”

6 Raguel jumped up and kissed him and wept. He blessed him and said to him, “You are the son of a good and noble man!” But when he heard that Tobit had lost his eyesight, he was grieved and wept. 7 Edna his wife and Sarah his daughter also wept, and they received them eagerly. 8 And they killed a ram from the sheep and set many dishes before them.

9 Then Tobias said to Raphael, “Brother Azarias, speak about what you said on the way, and let the matter be completed.” 10 So he told Raguel what he said, and Raguel said to Tobias, “Eat, drink, and be glad, for it is fitting for you to marry my child. However, I must tell you the truth. 11 I gave my daughter to seven men, and when they went in to her, they died during the night. But for now, be glad!” 12 But Tobias said, “I will not eat anything until after you establish an agreement with me.” So Raguel said, “Receive her according to the decree, for you are her relative and she is yours. The merciful God will prosper you in what is good.”

Tobias and Sarah Are Wed

13 So he called Sarah his daughter, and taking her by the hand, he gave her to be a wife for Tobias. Then he said, “Behold, receive her according to the decree of Moses, and bring her before your father.” He then blessed them 14 and summoned his wife Edna. She took a scroll and wrote out the agreement. They sealed it, and then they began to eat.

15 After this, Raguel called his wife Edna and said to her, “Sister, prepare the other room and lead her into it.” 16 She did as he said and led her there. Then Sarah wept, but Edna understood the tears of her daughter and said to her, 17 “Be courageous, my child. May the Lord of heaven and earth give you grace instead of this sorrow of yours. Be courageous, my daughter.”

8:1 When they finished dining, they led Tobias to her. 2 As he went, he remembered the words of Raphael, and put the heart and the liver of the fish upon the embers of the incense and made smoke. 3 When the demon smelled the fragrant scent, he fled to the upper parts of Egypt, and there the angel bound him. 4 While both were enclosed in the room, Tobias rose up from the bed and said, “Arise, sister, and let us pray that the Lord will have mercy upon us.” 5 So Tobias began to pray, saying:

“Blessed are You, O God of our fathers, and blessed is Your holy and glorious name unto the ages. The heavens and all Your creatures bless You.

6 You made Adam and gave him Eve as a helper, his wife as a support. From them the seed of mankind came to be. You said, ‘It is not good for the man to be alone. Let Us make a helper for him like himself.’

7 O Lord, I now take this my sister as my wife, not on account of fornication, but in truth. Command that she and I may have mercy, and in this grow old together.”

8 And with him she said, “Amen.” 9 Then both fell asleep for the night.

10 But Raguel rose up and went outside and dug a grave, saying, “He, too, may have died.” 11 Raguel then went back into his house 12 and said to his wife Edna, “Send one of the maids and let her see if indeed Tobias is alive. If he is not, let us bury him that no one may know.” 13 So the maid went to the door, and when she opened it she found both of them sleeping. 14 She came out and told the two of them that he was alive.

15 Then Raguel blessed God, saying: “Blessed are You, the God, with every pure and holy blessing. Your holy ones and all Your creatures bless You. All Your angels and Your chosen ones bless You unto all the ages. 16 Blessed are You, for You have made me glad, and it did not turn out for me as I suspected. Rather, You did with us according to Your abundant mercy. 17 Blessed are You, for You had mercy on our two only children. O Lord, show them mercy, and complete their life in health and with gladness and mercy.”
18 Then he ordered his household servants to fill in the grave.

19 After this he provided a wedding feast for them lasting fourteen days. 20 Before the time of the wedding feast was over, Raguel swore an oath and said to Tobias, “You are not to leave from here unless the two of you stay the fourteen days of the wedding feast. 21 At that time take half of my belongings and go in good health to your father. The remainder will be yours when I and my wife die.”

965 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 we see the demon flee even the hint of the Lord’s coming that is present in the smoke from the fish heart and liver, and therefore we may be assured that, when we are faithful to God, we do not need to be afraid of the attacks of the demons. More importantly, we see how Tobias and Sarah begin their marriage in faithfulness to God, with a prayer, affirming their commitment to the Lord and to one another. The final words of the prayer are what they ask for, and it is a good summary of what Christian marriage is: not for fornication, that is, not to use one another, but to be devoted to each other, and to seek and receive mercy from God, and to grow old in that mercy, in the love of the Lord.)

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?

Day 2 (Wednesday)

St. Silouan – Two Sayings on the Christian Life

Saint Silouan was born Simeon Ivanovich Antonov in 1866 to Orthodox parents in Russia’s Tambov region, somewhat to the northeast of Ukraine. At the age of twenty-seven, after a time of military service, he left his native Russia and came to Mount Athos, where he became a monk at the Monastery of St. Panteleimon and was given the name Silouan, the Russian version of the Biblical name Silvanus, or Silas.

An ardent ascetic, he received the grace of unceasing prayer and saw Christ in a vision. After long years of spiritual trial, he acquired great humility and inner stillness. He prayed and wept for the whole world as for himself, and he put the highest value on love for enemies. Even Thomas Merton, a twentieth-century Catholic monk, described Silouan as “the most authentic monk of the twentieth century.” St Silouan fell asleep in the Lord on September 24, 1938. He was glorified by the Ecumenical Patriarchate in 1987, and his feast is celebrated on September 24th.

Though barely literate, he was sought out by pilgrims for his wise counsel. His writings were edited by his disciple and pupil, Archimandrite Sophrony. Father Sophrony has written the life of the saint along with a record of St. Silouan’s teachings in the book Saint Silouan the Athonite.

St. Silouan on the Christian Life – Two Sayings

“God helps us in what is good, while the enemy incites us to evil, but this depends also on our own wills: we must constrain ourselves to what is good, but with moderation and knowing the measure of our strength. We must study our souls to know what is salutary for us: it may be more profitable to one man to pray, for another to read or write. It is a good thing to read but it is better to pray without distraction, and better still to weep: to each as it is given to him by the Lord. To be sure, when we rise from sleep we must render thanks to God, then repent and pray our fill. Next, we should read to rest the mind, and after that pray again, and work. Grace proceeds from everything that is good, but above all from brotherly love.“

Pages 31-32

Archimandrite Sophrony. Wisdom from Mount Athos: The Writings of Staretz Siloan. St. Vladimir’s Seminary Press. Crestwood, NY. 1974.

“If we wish to love God we must observe all that the Lord commanded us in the Gospels. Our hearts must brim with compassion and not only feel love for our fellow-men but pity for every creature – for everything created of God.

That green leaf on the tree which you needlessly plucked: it was not wrong, only rather a pity for the little leaf. The heart that has learned to love feels sorry for every created thing. But man is a supreme creation, and therefore if you see that he has gone astray and is bringing destruction on himself pray for him and weep for him if you are able, or at least sigh before God for him. And the soul that acts after this fashion is loved of the Lord, for she is like unto him.

If you think evil of people, it means you have an evil spirit in you whispering evil thoughts about others. And if a man dies without repenting, without having forgive his brother, his soul will go to the place where lives the evil spirit which possessed his soul. This is the law we have: if you forgive others, it is a sign that the Lord has forgiven you. But if you refuse to forgive, then your own sin remains with you.

The Lord wants us to love our fellow-man; and if you reflect that the Lord loves him, that is a sign of the Lord’s love in you. And if you consider how greatly the Lord loves His creature, and you yourself have compassion on all creation, and love your enemies, counting yourself the vilest of men, this is a sign of the abundant grace of the Holy Spirit in you.”

Pages 32-33

Archimandrite Sophrony. Wisdom from Mount Athos: The Writings of Staretz Siloan. St. Vladimir’s Seminary Press. Crestwood, NY. 1974.

475 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 particular character in the sayings of St. Silouan. There is a deep humility and compassion in his words, reflecting the utter difference of the life to which we are called in our Lord Jesus Christ from the way of existence that we encounter elsewhere in the world. The gentleness and love that comes through in every word of St. Silouan call us to reflect on our every thought, and submit all that we are to the will and the call of the Lord.)

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?

Day 3 (Friday)

Luke 15:11-32 (Prodigal Son)

In Luke chapter 14, which we read last week, the Lord spoke in several different ways about the importance of being faithful to Him, of following Him and leaving every other loyalty behind, of making the Lord and the Gospel the highest priority of life. He didn’t sugarcoat what it meant to follow Him either, but urged everyone who was listening to Him to count the cost, to prepare themselves to trade earth for heaven, and to follow Him. When the religious authorities noticed who has been listening to this preaching and putting it into action, He told parables of how much joy there is when those who have been lost are restored once again, the parable of the lost sheep and the lost coin. This week, we see Him make the message explicit with the greatly beloved parable of the Prodigal Son.

The Parable of the Prodigal and His Brother

11 And he said, “There was a man who had two sons; 12 and the younger of them said to his father, ‘Father, give me the share of property that falls to me.’ And he divided his living between them. 13 Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living.

14 And when he had spent everything, a great famine arose in that country, and he began to be in want. 15 So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. 16 And he would gladly have fed on the pods that the swine ate; and no one gave him anything. 17 But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me as one of your hired servants.”’

20 And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ 22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; 23 and bring the fatted calf and kill it, and let us eat and make merry; 24 for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry.

25 “Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what this meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’ 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father,

‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’ 31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”

Reading 34
523 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 has been speaking so far to the conflict between what we tend to think is important in life – food, clothing, shelter, family, money, & power – and what is truly important, that is, the Kingdom of God. In these passages, He shifts gears, and begins to speak about the difference between how those who follow Him appear to the world – as a deplorable crowd of sinners and vagrants – and how God sees them, as precious vessels of grace once lost, but now restored to their proper place. In this shift, we are able to see that the reality of the Kingdom of God is not just that punishment is coming, and we need to act to be saved from it. More importantly, the love and glory of God is offered to us, and we need to act to receive it. The point is not just to be saved from judgment, although judgment will indeed come upon those who refuse the call of the Lord. Rather, the call of the Lord is to restoration and wholeness and love and everlasting life. This is what we see depicted in this parable of the Prodigal Son, and also of the missing coin and the lost sheep from the previous week.)

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.)

Year 1a – Week 46 (July 12 – July 18, 2026)

Day 1 (Monday)

Tobit 6:1-19 (Tobias Catches a Fish)

Last time we saw Tobias, Tobit’s son, go out and find a man to help him on his journey; the man, of course, turned out to be the Archangel Raphael. This time they will start on their journey together, and strange things will occur.

The Journey to Rages

1 They went on the journey and came to the Tigris River. So they spent the evening there. 2 The young man went down to wash himself, and a fish jumped up from the river and was determined to swallow the young man. 3 The angel said to him, “Take hold of the fish.” So the young man grabbed the fish and put it on the bank. 4 Then the angel said to him, “Cut open the fish. Take the heart, the liver, and the gall and put them in a safe place.” 5 The young man did as the angel commanded him. Then they cooked the fish and ate it.

6 After this, they traveled together until they came near to Ecbatana. 7 Then the young man said to the angel, “Brother Azarias, what is the purpose of the liver, the heart, and the gall of the fish?” 8 He replied, “If a demon or an evil spirit troubles anyone, the heart and the liver must be used to make smoke before the man or woman, and that person will never be troubled again. 9 As for the gall, use it to anoint a man who has white films on his eyes, and he will be healed.”

10 As they came near Rages, 11 the angel said to the young man, “Brother, we will spend the night with Raguel. He is your relative and with him is his only child, a daughter named Sarah. 12 I will speak for her that she might be given to you as a wife, because her inheritance belongs to you; for you alone are from her people. The girl is beautiful and she is sensible. 13 “So now listen to me, for I will speak to her father. When we return from Rages, we will celebrate the wedding. For I know that Raguel cannot give her to any other man according to the rule of Moses, or he will be subject to death. Thus it is proper that you receive the inheritance rather than another man.”

14 Then the young man said to the angel, “Brother Azarias, I have heard the girl was given seven husbands, and they all perished in the bridal chamber. 15 Now I am the only son of my father, and I fear for myself lest, entering the bridal chamber, I may die even as those before me. For a demon loves her, and he does not harm anyone except those who approach her. Now I fear for myself lest I die and bring the life of my father and mother down into their tomb with grief and sorrow upon me. They have no other son who will bury them.”

16 But the angel said to him, “Do you not remember the words your father commanded you, to take a wife for yourself from among your people? Now listen to me, brother, for she will be a wife to you. As for the demon, have no concern, for this night she will be given to you as a wife. 17 If you enter the bridal chamber, you will take with you ashes of incense, and lay some of it on the heart and liver of the fish. Then you will make smoke, and the demon will smell it and flee and never return. 18 When you approach her, both of you will rise up and cry out to the merciful God. He will save you and be merciful. Do not fear for yourself, for she has been prepared for you from of old. You will save her and she will go with you. I believe that you will have children by her.” 19 As Tobias heard these words, he loved her and his soul was very much united to her.

635 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 the various organs of the fish being used as solutions for the problems is rather strange. We should not understand from this that there is a certain type of river fish whose organs have this particular virtue, but rather that God is choosing to act by means of this fish and its innards, through the obedience of Tobias to the guidance of the angel, to save both Sarah and Tobit. That it is a fish, and not some other animal, may be seen as a veiled prophecy of Christ Himself (Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ), Himself the ΙΧΘΥΣ (fish), through whom the blind see, demons are driven away, marriage is transformed, and those who trust in Him are saved. We should also note here the strange, but important-to-recognize, connection between demonic action and sexual immorality. Tobias here says that “a demon loves [Sarah], and attacks those who approach her.” This is similar verbiage to what we will see in the coming year in the prelude to Noah, when it says that the fallen angels desired the daughters of men. We don’t need to discuss this in detail now, but we need to note it, since it will show up again.)

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?

Day 2 (Wednesday)

St. Paisios the Athonite on Prayer

This is a saying from St. Paisios, who was a much beloved elder in the mid-to-late 20th century. He fell asleep in the Lord in 1994, and was canonized as a saint in 2015. His feastday is July 12th, so as we celebrate this saint, we take the opportunity to read some thoughts of his on the subject of prayer.

St. Paisios the Athonite on Prayer

“Geronda, what does prayer mean to you?
– I send a signal; I ask for help. I continuously ask for help from Christ, from Panagia, from the Saints, for myself and for others. If I do not ask for help, it will not be given to me.

I remember a time during the Greek Civil War when 1,600 guerrillas had closely surrounded us. All together, we were but 180 soldiers barricaded behind an outcropping of rock. If we were to have been captured, they would have killed us. I kept trying to set up an antenna for the wireless in order to contact Central. I could not; the antenna was repeatedly cut down by the incessant gunfire. The captain shouted at me, ‘Leave that alone! Come here! Help us heave a crate or two of grenades!’ At the same time, he kept making the rounds of the machine-gun nests to inspect them. As soon as he left, I ran back to the wireless. Until he gave the orders, I kept trying to set up the antenna and also running back to help, so that he would not shout. I finally set up the antenna with a shovel and a stick, and managed to make contact. I said but two words. That was it! In the morning, the Air Force came and saved us. Is it a small matter that 180 men surrounded by 1,600 soldiers were, in the end, saved?

That incident made me realize the great mission of the monastic: to help through his prayer. Worldly people say, ‘What do monks do? Why don’t they come into the world and help the community?’ It is as if they were telling a wireless operator, ‘What are you doing there with that wireless? Drop the wireless; grab a gun and get over here to fight.’

We receive no benefit whatsoever by communicating with all the stations of the entire world if we do not make contact with God and have heavenly communication with Him in order to ask for and receive His help. Blessed are those who have tuned into the Heavenly Station and remain, reverently, on the same frequency with God.”

St. Paisios Spiritual Counsels, Volume 6, page 22-23.

“‘–What should I do when I have no stamina at all, Geronda?’
– You must force yourself to do at least something spiritual. You must arrange to study a little and pray a little every day. Study, prayer, psalmodic are the vitamins that the soul requires every day.

We should never let a day go by without having prayed at all. During the war, I remember that when days went by without our having launched an offensive, we fired a few rounds with our guns. Otherwise, the enemy would have thought that we were asleep at the switch and taken us by surprise. We must do the same thing in our spiritual struggle. When we sometimes feel worn out and cannot fulfill all of our spiritual work, we should not cut the rope – the communication with God. We should do a few prostrations, count a few knots of the prayer rope whilst saying I the Jesus Prayer. In other words, we should ‘fire off a round or two’ so that the devil will not capture us. And as soon as we have straightened ourselves out, we should resume our regular spiritual struggle.

When one neglects spiritual work, if one does not do even a few prostrations or a few rounds with the prayer rope, he will become unruly. He is able to do chores, but not prayer. I see monks who constantly do chores, but neglect study and prayer. ‘Let me do this, and let me do that as well,’ they say, and prayer is pushed aside, and in the end they become unruly; they become like worldly people. I have seen workers who chisel stones in the sun or cut wood all day long. Nevertheless, even if you give them triple their wages, they cannot stand in church for even half an hour; they go out and smoke. I have taken note of such behavior.

When one does not pray, he distances himself from God, and becomes like an ox – he works, he eats, he sleeps. And the more one distances himself from God, the more difficult things become. His heart becomes cold and afterwards, he cannot pray at all. In order to straighten himself out, his heart must soften; it must turn towards repentance; it must be shaken.”

St. Paisios Spiritual Counsels, Volume 6, page 58-59

755 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note the simple and practical wisdom of St. Paisios. The story from the war provides a beautiful answer to a question which was not asked explicitly, but which is always present: why should I pray when I have other more practically relevant things to do? In the same way, the saint’s officer felt that the radio was a waste of time, and that his efforts would be better suited to picking up a gun or doing other practical work. But in the end, it was the cry for help that saved them, and so it is with all of us. And the question of stamina as well, gently but clearly, expresses the truth that when we find that it is hard to pray, the remedy is simply to continue to make an effort, even in a small way, in order to build up our tolerance for such work. To say that “it is hard, and therefore I can’t do it,” is really no excuse at all. Because everything is hard when we first try it…but we can get better through practice and sustained, careful effort, and most especially when the grace and mercy of God go before and behind and beside us to help us on the path.)

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?

Day 3 (Friday)

Luke 14:25-35, 15:1-10 (Cost of Discipleship, Salt & the Lost Sheep & Coin)

Last time we saw Jesus continuing to teach at the dinner banquet to which one of the Pharisees had invited Him. He spoken then about humility and hospitality, and gave the parable of the Great Dinner to which many were invited, but which few chose to attend, to explain the nature of the Kingdom of God. Having just spoken about how those who were originally invited refused the invitation, so that the master of the banquet sent His servants out into the highways and byways to compel everyone they found there to come in, He turns to the multitudes accompanying Him and speaks to them about what it means to actually follow Him, what one actually must do to attend the banquet of the Lamb of God.

The Cost of Discipleship

25 Now great multitudes accompanied him; and he turned and said to them, 26 “If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. 27 Whoever does not bear his own cross and come after me, cannot be my disciple. 28 For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? 29 Otherwise, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build, and was not able to finish.’ 31 Or what king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace. 33 So therefore, whoever of you does not renounce all that he has cannot be my disciple.

About Salt

34 “Salt is good; but if salt has lost its taste, how shall its saltness be restored? 35 It is fit neither for the land nor for the dunghill; men throw it away. He who has ears to hear, let him hear.”

The Parable of the Lost Sheep

15 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, “This man receives sinners and eats with them.”

3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

The Parable of the Lost Coin

8 “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9 And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin which I had lost.’ 10 Just so, I tell you, there is joy before the angels of God over one sinner who repents.”

Reading 33
482 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 Jesus makes clear to the multitudes following Him that they are not “good to go” simply because they have been called to replace those who were originally invited. Everyone who is called to follow Christ (and that is ultimately every human being that has ever lived) is called to lay aside less important and precious things and hold fast to the Kingdom of God. This applies to rich and poor, saints and sinners, to those called first and those who come after. We are all called to count the cost and lay aside every other desirable thing to follow the Lord.)

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.)

Year 1a – Week 45 (July 5 – July 11, 2026)

Day 1 (Monday)

Tobit 5:1-23 (Tobias Obeys His Father)

Last time we saw Tobit give Tobias his inheritance; which is to say, he passed on to him all the wisdom about how to live a faithful and blessed life that he had, and then gave him instructions where to find the last money that he had saved for him. This time, we will start to get to know Tobias as he responds; and we will also see God’s messenger, the angel Raphael, enter the scene.

Tobias Obeys His Father

1 Tobias answered him and said, “O father, I will do everything you have commanded me. 2 But how will I be able to obtain the silver, for I do not know him?” 3 Then he gave him the record of the debt and said to him, “Find for yourself a man who will travel with you, and I will pay him his wages as long as I remain alive. Now go and obtain the silver.” 4 Then Tobias went to look for a man and found Raphael, who was an angel. But he did not know it.

5 So Tobias said to him, “Can you go with me to Rages of Media? Are you acquainted with those places?” 6 The angel said to him, “I will go with you. I am acquainted with the roadways and I have lodged with our brother Gabael.” 7 Tobias said to him, “Wait for me and I will tell my father.” 8 He said to him, “Do so, but do not delay.” 9 So he went to his father and said, “Behold, I have found someone who will go with me.” But his father said, “Call him to me, that I may know what tribe he belongs to, and if he is trustworthy enough to go with you.”

10 So he invited him, and Raphael came in. They greeted one another cordially. 11 Tobit then said to him, “Brother, to what tribe and kindred do you belong?” 12 Raphael responded, “Do you seek a tribe and a family, or a hired man to go with your son?” Tobit replied, “Brother, I wish to know your people and your name.” 13 Then he said, “I am Azarias, the son of Ananias the Great, one of your relatives.”

14 So Tobit said to him, “You are most welcome, my brother. Do be not angry with me for seeking to learn of your tribe and your family. As it turns out, you are a brother of mine from a good and upright family. For I knew Ananias and Jonathan, the sons of Shemiah the Great, since we would journey in common to Jerusalem to worship and to offer the firstborn and the tenth of our harvest. They were not led astray in the deception of our brothers. My brother, you are from a good root. 15 “But tell me, what shall I give you as wages? A drachma a day and expenses for you and my son? 16 I will even add more to your pay, if you both return in good health.” 17 Thus they were well pleased.

Then he said to Tobias, “Prepare for the journey, and may it be prosperous.” So his son prepared the things for the journey. Then his father said to him, “Go with this man, and may the God who dwells in heaven prosper your journey. May His angel journey with you.” They both departed, and the young man’s dog went with them.

18 But Anna his mother wept and said to Tobit, “Why have you sent our son away, or is he not the staff of our hands when he goes in and out before us? 19 Do not attain silver upon silver, but may it be dirt compared to our son. 20 For as he was given to us to live by the Lord, this is sufficient for our existence.” 21 Tobit said to her, “My sister, do not be concerned. He shall return in good health, and your eyes will see him. 22 For a good angel will go with him, and his journey shall be prosperous. He will return in good health.” 23 So she ceased weeping.

616 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note the exchange between the angel and Tobit about what tribe he is from. Tobit is, as it turns out, trying to figure out what kind of person this “man” is, and most especially whether he is faithful, or faithless. Raphael calls attention to this for us, asking him why he cares, if he’s just looking for a hired man. When Tobit persists (without giving a reason, but still insisting), Raphael gives him the name of another faithful Israelite, and Tobit rejoices, specifically for this reason. This allows us to see how carefully Tobit guards against faithlessness; he works hard not to allow even any evil influence to come to his son. We can point out, too, that Tobit’s faith, that God will protect his son by “sending a good angel with him” doesn’t mean that he knows Raphael is an angel himself, but only that he trusts God to protect his son. That he’s already spoken with that angel God is sending is unknown to him…but he’s not wrong in the least about God’s faithfulness.)

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?

Day 2 (Wednesday)

St. Andrew of Crete on St. John the Forerunner – Part 2

St. Andrew of Crete was born in Damascus in the late 600’s A.D., and became a monastic at the monastery of St. Savvas in the Holy Land. There he began to compose canons for liturgical services, which poetic form eventually became normative for Orthodox worship services; the Canon remains one of the central elements of the Orthros service (although it is often omitted in parish practice for reasons of time). Because of his many talents, he was one of the representative sent from the Patriarchate of Jerusalem to the 6th Ecumenical Council in Constantinople in 680; after the council ended, he remained in Constantinople, and in ~700 he was elevated to be the Metropolitan bishop of Gortyna in Crete. He lived out his remaining days there, and fell asleep in the Lord some years later. His Great Canon of Repentance is a central feature of the Lenten services of the first week of the Great 40 Days of Lent. Last week we began to read a homily which he preached on St. John the Forerunner, the feast of whose Nativity we celebrated last Wednesday; we will finish that homily today.

https://www.johnsanidopoulos.com/2020/01/epithets-of-saint-john-baptist-in.html

Homily on the Beheading of the Honorable Forerunner – Part 2

John received such great and important names. He is honored by these because his works were in accordance with his titles. Thus John was “greater than among those born of women.” (Matt. 6:11). This is the one for whom the prophet David really chants, as if borrowing the mouth of God and Father and says: “I have prepared a lamp for my Christ. On him, the Grace of the Holy Spirit will be revealed and will shine, who will anoint him Messiah and king” (Ps. 131:17-18).

This is that great Elijah, not the Tishbite, but the one who stood between the Law and Grace and became the forerunner of the first coming of Christ, although historically, he lived after Elijah the Tishbite, the one who had the same inspiration as him and strength, as the archangel told his father Zechariah (Luke 1:17).

And to which Zechariah did the angel say these things? To the Zechariah whose blood cries out louder than the blood of righteous Abel (Matthew 23:35).

He is the one who leaped in his mother’s womb, before he even saw the light of day, because he was informed of the presence of his Master in the womb. He used the language of his mother and, while he was still in her womb, announced the birth of the Son and Word of God from the Theotokos Mary, saying: “But why is this granted to me, that the mother of my Lord should come to me?” (Luke 1:43).

He is the one who, with the preaching of repentance, will soften the hearts of the parents and bring them back to their children and “will turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord” (Luke 1:17).

This was the fruit of a divine promise, the joyful message of Gabriel, the tender branch given by God, to the tree withered by age. The fertile flower of barrenness. The prophet who is the son of a prophet. The resident of the desert. The one who prepared and prepares the people of the whole world for the spiritual battles and for the welcoming of the Lord. The bright moon of the Sun, which shines forever. The lamp of the divine Light. The soldier of the eternal king. The Nymphagogos of the Bridegroom. The servant of the Master. The voice of the Word, who was a priest forever like Melchizedek, as without a father, without a mother and without a genealogy. The priest who was found worthy to officiate even the Baptism of God Himself. He who heard God the Father speak with his own ears. He who baptized the Son and He who saw the Holy Spirit.

He who was the end of the law. He who mediated between the Grace of God and men. He who was the greatest of all the prophets and in whose person all prophetic ministry is exhausted. The herald of the kingdom of heaven. The forerunner of Christ, who is Himself the truth. The door through which we enter the place of repentance. He who was the jewel and the splendor of the virgins. He who prepared our salvation. The one who legislated temperance and became a bridle to the lawless and wicked and even the one who guided those who respected the divine law.

This is the great John. The name that came out of the mouth of God and was conveyed from the heavens to Zechariah with the archangel’s voice. This is the voice that was born from the deaf and mute father. He who, with his father’s silence, abolished his mother’s barrenness. He revealed the “Lamb of God” with his finger, giving it greater power than even the best orator. He who in his person has the right to boast about self-control. The one who lived his earthly life as an incorporeal one, who was found like a precious pearl in the mud.

He who, like a precious treasure, was found in a fragile and cheap treasury. The one who threatened the unfruitful souls with the axe of Divine justice, the desert-loving turtledove of the Church, the unstoppable mouth, the voice of the one who cries in the wilderness and resounds thunderingly to the ends of the world, saying “prepare the way of the Lord, make straight the way” on which the Lord will pass into the souls of men (Matthew 3:3; John 1:23).

This is the tongue that with its divine words and its pure voice, even after his death, rebukes Herod and preaches Christ, saying: “Repent, for the kingdom of heaven is at hand” (Matt. 3:2).

To God belong the glory and the majesty forever and ever. Amen

812 words

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note the structure of St. Andrew’s homily. In the first portion, which we read last week, he went through all the titles and names by which St. John is known, connecting them to the points in Scripture where they are fulfilled and demonstrated. In this section, he speaks not of the names of the Forerunner, but rather of his role and significance in the Lord’s economy of salvation, and the actions of his life, so that this sermon effectively collects everything about St. John the Baptist into a singe 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?

Day 3 (Friday)

Luke 14:7-24 (Jesus Teaches at the Banquet on Humility, Hospitality and the Great Dinner)

Last time we saw the Lord continuing on His way up to Jerusalem, teaching His disciples and preaching to the people in the towns and villages along the way, warning them that the time is drawing short and that everyone is faced with the decision of whether to follow Him and be faithful to God or not. Notably, some Pharisees came and warned Him not to go to Jerusalem, because Herod was planning to kill Him, but He said He must go, and lamented over Jerusalem for its unwillingness to be faithful. After this He was invited to a dinner by one of the Pharisees, where He healed a man on the Sabbath. This time, we will see Him continue to teach at that dinner.

Humility and Hospitality

7 Now he told a parable to those who were invited, when he marked how they chose the places of honor, saying to them, 8 “When you are invited by any one to a marriage feast, do not sit down in a place of honor, lest a more eminent man than you be invited by him; 9 and he who invited you both will come, and say to you, ‘Give place to this man,’ and then you will begin with shame to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, go up higher’; then you will be honored in the presence of all who sit at table with you. 11 For every one who exalts himself will be humbled, and he who humbles himself will be exalted.”

12 He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid. 13 But when you give a feast, invite the poor, the maimed, the lame, the blind, 14 and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just.”

The Parable of the Great Dinner

15 When one of those who sat at table with him heard this, he said to him, “Blessed is he who shall eat bread in the kingdom of God!” 16 But he said to him, “A man once gave a great banquet, and invited many; 17 and at the time for the banquet he sent his servant to say to those who had been invited, ‘Come; for all is now ready.’ 18 But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it; I pray you, have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I go to examine them; I pray you, have me excused.’ 20 And another said, ‘I have married a wife, and therefore I cannot come.’ 21 So the servant came and reported this to his master. Then the householder in anger said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and maimed and blind and lame.’ 22 And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23 And the master said to the servant, ‘Go out to the highways and hedges, and compel people to come in, that my house may be filled. 24 For I tell you, none of those men who were invited shall taste my banquet.’”

Reading 32
481 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 continuing to make the same points we have been seeing so far, that His coming is a critical moment for everyone there, and that they must not treat it as just another every day, but must choose to follow Him, or not. This is the particular point of the parable of the banquet; all of the excuses that the people give are, in general, normal, everyday life, good reasons to miss a party. That the excuses are not accepted does not show the master of the house to be strict or crazy, but indicates that the banquet is far, far more important than the people who are being invited realize, and that they are making a terrible mistake in treating it as just another party. Then he continues the point by speaking still more clearly to them about the cost of discipleship, and how those who follow Him need to choose Him above all other values, desires, and possessions.)

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.)

Year 1a – Week 44 (June 28 – July 4, 2026)

Day 1 (Monday)

Tobit 4:1-21 (Tobit Gives Advice to his Son)

Last time we saw Tobit and Sarah both pray to God in moments of deep sadness, asking for whatever mercy they might receive from Him, and we saw God send the Archangel Raphael to help them and bring them comfort and peace. This week we will see Tobit remember that he isn’t quite as destitute as he had been thinking, as the rest of the book is set in motion.

Tobit Instructs Tobias

1 On that day Tobit remembered the silver he had entrusted to Gabael at Rages of Media. 2 So he said to himself, “I requested death for myself. Why do I not call my son Tobias to make this known to him before I die?” 3 So he summoned him and said, “My son, if I die, bury me, but do not disregard your mother. Honor her all the days of your life. Do what is pleasing to her, but do not grieve her. 4 Remember, my son, that she experienced many dangers for you while you were in the womb. When she dies, bury her beside me in the same grave.

5 My son, remember the Lord our God all your days, and do not desire to sin or to disobey His commandments. Do righteousness all the days of your life, and do not walk in the ways of wrongdoing. 6 For if you walk in the truth, you will be successful in your works. 7 Do almsgiving from your possessions to all who do righteousness. When you do almsgiving, do not let your eye be envious. Do not turn your face away from any poor man, so the face of God will not be turned away from you.

8 Do almsgiving based on the quantity of your possessions. If you possess only a few, do not be afraid to give according to the little you have. 9 You are storing up a good treasure for yourself in the day of necessity. 10 For almsgiving delivers us from death and prevents us from entering into the darkness. 11 Indeed, almsgiving is a good gift for all who do it before the Most High.

12 “My son, guard yourself from all fornication, and above all take a wife from among the seed of your fathers. Do not take a foreign woman who is not from the tribe of your father, for we are sons of the prophets. Noah, Abraham, Isaac, and Jacob are our fathers from of old. Remember, my son, that all these took wives from among their brothers and were blessed in their children. Their seed will inherit the land.

13 So now, my son, love your brothers and do not be arrogant in your heart against your brothers, the sons and daughters of your people. Take a wife for yourself from them, for arrogance brings destruction and great disorder, and in such worthlessness there is loss and great defect. For worthlessness is the mother of famine. 14 “Do not keep overnight the wages of any man who works for you, but pay him immediately. If you serve God, He will pay you.

Give heed to yourself, my son, in all your works, and be disciplined in all your conduct. 15 What you yourself hate, do not do to anyone. Do not drink wine unto a state of drunkenness, and do not let drunkenness become your traveling companion. 16 From your bread, give to him who is hungry, and from your clothing, give to the naked. If you have more than you need, do almsgiving, and do not let your eye envy the almsgiving when you do it. 17 Spread out your bread on the grave of the righteous, but do not give it to sinners.

18 “Seek counsel from every sensible man, and do not treat any useful advice with contempt. 19 At every opportunity bless the Lord God, but more than this ask that your ways may become straight, and that all your paths and purposes may prosper. For not every nation has understanding. But the Lord Himself gives all that is good, and as He desires He humbles whomever He will.

Money Left in Trust with Gabael

Now my son, let none of my commandments be removed from your heart. 20 “Now let me point out to you the ten talents of silver I entrusted to Gabael the son of Gabrias, in Rages of Media. 21 Do not fear, my son, that we have become poor. For you are very rich if you fear God. Stay away from every sin, and do what is pleasing before Him.”

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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 entire passage is a summary of how we should live our lives, in a very direct and practical way. It’s not theological or intellectual, but is deeply rooted in the truth of Who God is, and what He has created and called us to do. Tobit outlines in careful and essential detail what that means, on an every day level. There are a lot of these things that are hard for us to hear. We don’t like being told that we should limit who we marry, that it matters what faith they hold. We struggle with the insistence on generous almsgiving; it is extremely easy to come up with religious excuses to NOT be generous, far easier than it is to simply follow the commandment. What Tobit outlines, though, is ultimately very simple. If we wish to be faithful to God, then we need actually to live faithful lives, and set the fear and the love of God above every other desire and principle and love.)

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?

Day 2 (Wednesday)

St. Andrew of Crete on St. John the Forerunner – Part 1

St. Andrew of Crete was born in Damascus in the late 600’s A.D., and became a monastic at the monastery of St. Savvas in the Holy Land. There he began to compose canons for liturgical services, which poetic form eventually became normative for Orthodox worship services; the Canon remains one of the central elements of the Orthros service (although it is often omitted in parish practice for reasons of time). Because of his many talents, he was one of the representative sent from the Patriarchate of Jerusalem to the 6th Ecumenical Council in Constantinople in 680; after the council ended, he remained in Constantinople, and in ~700 he was elevated to be the Metropolitan bishop of Gortyna in Crete. He lived out his remaining days there, and fell asleep in the Lord some years later. His Great Canon of Repentance is a central feature of the Lenten services of the first week of the Great 40 Days of Lent. Today and next week, we will read a homily which he preached on St. John the Forerunner, the feast of whose Nativity we celebrated last Wednesday.

https://www.johnsanidopoulos.com/2020/01/epithets-of-saint-john-baptist-in.html

Homily on the Beheading of the Honorable Forerunner – Part 1

By St. Andrew of Crete

Many, excellent and great are the epithets and titles of the Honorable Forerunner, which he is called in the Gospels and by Christ Himself.

That which he is first called is “Son.” Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to call him John. (Lk. 1:13) When it was time for Elizabeth to have her baby, she gave birth to a son. (Lk. 1:57)

The next is “Baby.” When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: “Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. (Lk. 1:41-44)

Another name is “Child.” And you, my child, will be called a prophet of the Most High. (Lk. 1:76) And the child grew and became strong in spirit; and he lived in the wilderness until he appeared publicly to Israel. (Lk. 1:80)

He was even called “Great.” He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. (Lk. 1:14-15)

And “John.” On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, but his mother spoke up and said, “No! He is to be called John.” They said to her, “There is no one among your relatives who has that name.” Then they made signs to his father, to find out what he would like to name the child. He asked for a writing tablet, and to everyone’s astonishment he wrote, “His name is John.” (Lk. 1:59-63)

And of course, “Prophet.” What did you go out into the wilderness to see? A prophet? Yes, I tell you, and more than a prophet. For all the Prophets and the Law prophesied until John. (Matt. 11:7,9,13)

The Lord called him “Elijah.” And if you are willing to accept it, he is the Elijah who was to come. (Matt. 11:14) And he will go on before the Lord, in the spirit and power of Elijah. (Lk. 1:17)

Many called him “Teacher.” Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?” (Lk. 3:12)

They even called him “Prodromos.”* And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him. (Lk. 1:76)

And he was called a “Preacher.” And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. And this was the message he preached: “After me comes the one more powerful than I.” (Lk. 1:4,7)

He described himself as a “Voice.” He was asked by men sent from the Pharisees: “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” John replied in the words of Isaiah the prophet, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’” (Jn. 1:22-23)

He is and was called a “Baptist.” Then Jesus came from Galilee to the Jordan to be baptized by John. (Matt. 3:13) And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins. (Mk. 1:4)

Undoubtedly he is a “Martyr.” He came as a witness to testify concerning that light, so that through him all might believe. He himself was not the light; he came only as a witness to the light.** (Jn. 1:7,8) His testimony was sealed with the martyrdom of blood, when his honorable head was cut off, because he preached the truth, and rebuked all lawlessness.

He was also called “Righteous” and “Holy.” Herod feared John and protected him, knowing him to be a righteous and holy man. (Mk. 6:20)

He called himself an “Apostle.” “You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of him.’”*** (Jn. 3:28)

Another excellent name of his is “Evangelist.” And with many other words John exhorted the people and proclaimed the good news to them.**** (Lk. 3:18)

He is even called a “Nymphagogos,”***** who leads souls to the Bridegroom Christ, as he once said: “The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. He must increase; I must decrease.” (Jn. 3:29-30)

He is also called a “Lamp.” John was a lamp that burned and gave light, and you chose for a time to enjoy his light. (Jn. 5:35)

He also had the title of “Rebuker of Herod.” For John had been saying to Herod, “It is not lawful for you to have your brother’s wife.” (Mk. 6:18) But when John rebuked Herod the tetrarch because of his marriage to Herodias, his brother’s wife, and all the other evil things he had done. (Lk. 3:19)

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Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note how St. Andrew takes the opportunity of speaking about the Forerunner to recount what are effectively all of the Scriptural references to St. John the Baptist. This is a sermon intended for the Faithful; it is not for the highly educated, but for all of us together, to reflect on the person and the role of the Lord’s herald. It is accessible, but also lifts us up to honor the Baptist and to recognize him as one of the greats among the Saints.)

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?

Day 3 (Friday)

Luke 13:18-35; 14:1-6 (Parables of Mustard Seed, Yeast, and Narrow Door, Lament over Jerusalem)

Last time we saw the Lord speaking with His followers about some tragedies that had occurred recently; they seem to be assuming that these bad things happened to them because they were worse sinners than everyone else; the Lord corrects the point and urges EVERYONE He encounters to repentance, to receive the Gospel and to follow Him. This time, He will continue with a parable about a mustard tree, to further explain how it is that grace and holiness grow in our lives).

The Parable of the Mustard Seed

18 He said therefore, “What is the kingdom of God like? And to what shall I compare it? 19 It is like a grain of mustard seed which a man took and sowed in his garden; and it grew and became a tree, and the birds of the air made nests in its branches.”

The Parable of the Yeast

20 And again he said, “To what shall I compare the kingdom of God? 21 It is like leaven which a woman took and hid in three measures of meal, till it was all leavened.”

The Narrow Door

22 He went on his way through towns and villages, teaching, and journeying toward Jerusalem. 23 And some one said to him, “Lord, will those who are saved be few?” And he said to them, 24 “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. 25 When once the householder has risen up and shut the door, you will begin to stand outside and to knock at the door, saying, ‘Lord, open to us.’ He will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’”

27 “But he will say, ‘I tell you, I do not know where you come from; depart from me, all you workers of iniquity!’ 28 There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. 29 And men will come from east and west, and from north and south, and sit at table in the kingdom of God. 30 And behold, some are last who will be first, and some are first who will be last.”

The Lament over Jerusalem

31 At that very hour some Pharisees came, and said to him, “Get away from here, for Herod wants to kill you.” 32 And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. 33 Nevertheless I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem.’ 34 O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! 35 Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”

Jesus Heals the Man with Dropsy

14 One sabbath when he went to dine at the house of a ruler who belonged to the Pharisees, they were watching him. 2 And behold, there was a man before him who had dropsy. 3 And Jesus spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the sabbath, or not?” 4 But they were silent. Then he took him and healed him, and let him go. 5 And he said to them, “Which of you, having an ass or an ox that has fallen into a well, will not immediately pull him out on a sabbath day?” 6 And they could not reply to this.

Reading 31
583 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 there are several different parables and points here that Jesus makes, and all of them are getting at the same basic point, that the people to whom He is preaching are distracted by many unimportant, or even sinful things, and they need to repent and turn to God immediately. This is difficult for them to believe, because nothing in the world around them looks like it is changing, so He tells them the parable of the mustard seed and the yeast, two things that act so slowly that, if you sit and watch them, you would swear that nothing is happening…but in truth, from a tiny beginning, a huge change takes place. He is telling them that with His presence in the world, everything is changing, and they, and we, need to take part in the Lord’s transformation of the world, and not make ourselves God’s enemies in holding onto the world as it is.)

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.)

Year 1a – Week 43 (June 21 – June 27, 2026)

Day 1 (Monday)

Tobit 2:1 – 3:17 (Tobit Becomes Blind, Tobit & Sarah Pray to God)

Last time we read the first chapter of Tobit, and saw how he was taken into captivity when Israel was given over to the Assyrians, and how he remained faithful throughout every circumstance in his life, even when doing so brought consequences. He had to flee when the Assyrian king was trying to kill him for burying other Jews that had been killed and left lying in the streets or refuse heaps, and then was able to return when a new king took the throne. This is where our story picks up today.

The Charitable Tobit Becomes Blind

1 When I arrived at my house, my wife Anna and my son Tobias were given back to me. It was the Feast of Pentecost, which is the holy feast of the seven weeks. A good dinner was prepared for me, so I sat down at the table to eat. 2 When I saw the abundance of meat, I said to my son, “Go and bring whomever you may find of our needy brethren who are mindful of the Lord. Behold, I will wait for you.” 3 But he came back and said, “O father, one of our people was strangled and thrown into the marketplace.” 4 So before I even tasted anything, I jumped up and carried the corpse into a room until sunset. 5 Then I returned, bathed myself, and ate my bread in sorrow. 6 Then I remembered the prophecy of Amos, how he said,

“Your feasts will be turned into mourning,
And all your gladness into a song of grief.”

So I wept.

7 When the sun went down, I departed, and after digging a grave, I buried him. 8 My neighbors laughed at me and said, “He is no longer afraid to be put to death for doing such a thing. He ran away before, and now, behold, he is burying the dead again.” 9 On the same night that I buried him, I returned home. But since I was defiled, I slept by the wall of the courtyard with my face uncovered. 10 However, I did not see the sparrows on the wall, for while my eyes were open the sparrows discharged their droppings into my eyes, and they became white films in my eyes. I went to physicians, but they could not help me. Then Ahikar supported me until he left for Elymais.

11 Then my wife Anna worked for hire at what women do. 12 She would send her work to the owners and they would pay her. On one occasion they paid her wages and also gave her a small goat. 13 But when she returned to me, it began to bleat. So I said to her, “Where did this goat come from? Is it not stolen? Return it to the owners, for it is unlawful to eat what is stolen.” 14 But she replied, “It was given to me as a gift. It was in addition to my wages.” But I did not believe her, telling her to return it to its owners. I blushed in embarrassment for her sake. So she answered and said to me, “Are your acts of charity and righteous deeds lawful? Behold, you are a know-it-all!”

Tobit’s Prayer

1 Then I wept in my sorrow, and with pain I prayed, saying: 2 “O Lord, You are righteous. So too are all Your works. All Your ways are mercy and truth. Your judgments are true and just forever. 3 Remember me and look upon me with favor. Do not punish me for my sins and my ignorance, nor those sins of my fathers which they committed against You. 4 Because they disobeyed Your commands, so You gave us as spoil, captivity and death. You made us a byword of disgrace among all the nations in which we were scattered.

5 Now Your judgments concerning my sins are many and they are true, because I did them, and so did my fathers. For we did not keep Your commandments. Indeed we did not walk in truth before You. 6 Now do with me as is best before You. Command that my spirit be taken up, so I may be released and become soil, since it is better for me to die than to live. For I have heard false insults, and there is much sorrow within me. Command that I be freed from distress to now enter into the eternal place. Do not turn Your face away from me.”

7 On the same day, in Ecbatana of Media, Sarah, the daughter of Raguel, happened to be insulted by her father’s maids. 8 She was married to seven husbands, but before they could be with her as a wife, Asmodeus, the evil demon, killed them. So they said to her, “Do you not recollect that you strangled these husbands? You have already had seven husbands, but you received no profit from any of them.† 9 Therefore, why punish us? If they are dead, go with them. May we never see a son or daughter of yours.” 10 When she heard this, she was so distressed that she considered hanging herself. But she said, “I am the only one of my father. If I do this, it will be a disgrace to him, and I will bring down his old age with sorrow into Hades.”11 So she prayed by her window and said:

Sarah’s Prayer

“Blessed are You, O Lord my God. Blessed is Your holy and precious name unto the ages. May all Your works bless You forever. 12 Now, O Lord, I offer myself completely to You. 13 Command that I be released from the land, that I may not hear such disgrace any more. 14 O Lord, You know that I am innocent of any sin with a man. 15 I have not defiled my name nor the name of my father in the land of my captivity. I am my father’s only offspring. He has no other child who will be his heir. Neither does he have a brother close at hand, nor an adopted son that I might keep myself as a wife to him. Seven of my husbands have already perished. What should I live for? But if it does not seem good to You to kill me, command that I be looked upon with favor, and that mercy be shown to me, so I may no longer hear disgrace.”

16 The prayer of both was heard in the presence of the great glory of Raphael, 17 and he was sent to heal the two of them: to remove the white films from Tobit; to give Sarah of Raguel to Tobias the son of Tobit as a wife; and to bind Asmodeus the evil demon, for it fell upon Tobias to inherit her. At that same time Tobit returned and entered his house, and Sarah of Raguel came down from her upstairs room.

1066 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 we see two things here. The first is the further heightening of the tension we started to see last week. Tobit and Sarah are both righteous, and seem to be innocent of any great sin themselves…but they are suffering anyway. This is a common reality for us to see and experience in this world. The second point, and the more important point, is how they each respond to this suffering. Both of them pray, turning the matter over to God. They speak honestly, with a pain that is raw and evident, but they confess that the suffering they are receiving is just, both as a punishment for the sins of the people, and their own particular sins. Then they both entrust themselves to God, accepting the suffering, but asking for vindication, for mercy, or at least for an end. And it is therefore especially important that we see God acting immediately to answer their prayer. We can see an example of how we should pray here in their two prayers. First, by confession of sin. Second, by entrusting ourselves to God’s will. Third, by asking for mercy. This is what repentance looks like; this is what our relationship with God should look like. You may notice, too, that this is exactly how the prayers of the Church are written. Finally, we should note what the names mean. Asmodeus is uncertain, but may mean something like “the destroyer.” Raphael means “God heals,” and he is one of the seven archangels.)

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)

Letter of St. Ignatius to the Ephesians – 6

Last time, Ignatius warned the Christians in Ephesus against false teaching, and especially against the teaching of secret knowledge contrary to what had been already revealed to them. This time he explains to them that the great secrets of Christianity are mysteries indeed, but have been revealed for all who are willing to see. In this passage he develops further the idea he began a few weeks ago, talking about the silence of God, and how the Lord goes about preparing the salvation of the world.

The Mystery of Jesus’ Death

My spirit is a humble sacrifice for the cross, which is a stumbling block to unbelievers but salvation and eternal life to us. Where is the wise? Where is the debater? Where is the boasting of those who are thought to be intelligent? For our God, Jesus the Christ, was conceived by Mary according to God’s plan, both from the seed of David and of the Holy Spirit. He was born and was baptized in order that by his suffering he might cleanse the water.

Now the virginity of Mary and her giving birth were hidden from the ruler of this age, as was also the death of the Lord – three mysteries to be loudly proclaimed, yet which were accomplished in the silence of God. How, then, were they revealed to the ages? A star shone forth in heaven brighter than all the stars; its light was indescribable and its strangeness caused amazement. All the rest of the constellations, together with the sun and moon, formed a chorus around the star, yet the star itself far outshone them all, and there was perplexity about the origin of this strange phenomenon, which was so unlike the others.

Consequently all magic and every kind of spell were dissolved, the ignorance so characteristic of wickedness vanished, and the ancient kingdom was abolished when God appeared in human form to bring the newness of eternal life; and what had been prepared by God began to take effect. As a result, all things were thrown into ferment, because the abolition of death was being carried out.

Promise of a Second Letter

If Jesus Christ, in response to your prayer, should reckon me worthy, and if it is his will, in a second letter that I intend to write to you I will further explain to you the subject about which I have begun to speak, namely, the divine plan with respect to the new man Jesus Christ, involving faith in him and love for him, his suffering and resurrection, especially if the Lord revels anything to me.

All of you, individually and collectively, gather together in grace, by name, in one faith and one Jesus Christ, who physically was a descendant of David, who is Son of Man and Son of God, in order that you may obey the bishop and the council of presbyters with an undisturbed mind, breaking one bread, which is the medicine of immortality, the antidote we take in order not to die but to live forever in Jesus Christ.

Personal Greetings and Parting Requests

I am devoted to you and to those whom for the honor of God you sent to Smyrna, from where I am writing to you, with thanksgiving to the Lord and love for Polycarp as well as for you. Remember me, as Jesus Christ remembers you. Pray for the church in Syria, from where I am being led to Rome in chains, as I – the very least of the faithful there – have been judged worthy of serving the glory of God. Farewell in God the Father and in Jesus Christ, our shared hope.

Discussion questions:

1) What did you notice in today’s reading? What surprised you or what was memorable to you? (Leader should note that Ignatius begins this passage with a clear reference to the 1st Epistle of St. Paul to the Corinthians, where he says that “The message of the Cross is foolishness to those who are perishing, but to us who are being saved, it is the very power of God.” The idea developed here is that God is working salvation for the world in plain sight, for everyone to see, but those who are opposed to God can’t see what He is doing, because they don’t understand how God works, and what He values. God’s weakness, and suffering, accomplish the very destruction of death and the abolition of the dominion of demonic powers over humankind…but it happens both secretly, and in plain sight.
Leader should also note that Ignatius is leaving them with what is most important, in case he never speaks to them again. He tells them to imitate Christ, to follow Him in humility and suffering, and in obedience to remain always in communion with the bishop and the presbyters and all the Faithful, celebrating the Eucharist for as long as they remain in this life, looking always to the life of the age to come. These points are indeed the core of what it means, practically, for all of us to follow Christ. We have to imitate Christ, and we need to be faithful to the Christian life within the communion 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?

Day 3 (Friday)

Luke 13:1-17 (Repent or Perish, Parable of Barren Fig Tree, Jesus Heals a Crippled Woman)

Last time we saw Jesus tell His disciples to always be ready for His return, giving them several examples to help them understand that His Kingdom is the true reality, and that it is overtaking and transforming everything else, so that anyone who ignores the Kingdom, or lives as though anything else is more important, is opposing God, and coming under judgment. This time, He continues with the same point, preaching that change and transformation and judgment are coming, and coming quickly, and already at the door, so that it is time NOW to repent.

Repent or Perish

13 There were some present at that very time who told him of the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered thus? 3 I tell you, No; but unless you repent you will all likewise perish. 4 Or those eighteen upon whom the tower in Silo′am fell and killed them, do you think that they were worse offenders than all the others who dwelt in Jerusalem? 5 I tell you, No; but unless you repent you will all likewise perish.”

The Parable of the Barren Fig Tree

6 And he told this parable: “A man had a fig tree planted in his vineyard; and he came seeking fruit on it and found none. 7 And he said to the vinedresser, ‘Lo, these three years I have come seeking fruit on this fig tree, and I find none. Cut it down; why should it use up the ground?’ 8 And he answered him, ‘Let it alone, sir, this year also, till I dig about it and put on manure. 9 And if it bears fruit next year, well and good; but if not, you can cut it down.’”

Jesus Heals a Crippled Woman

10 Now he was teaching in one of the synagogues on the sabbath. 11 And there was a woman who had had a spirit of infirmity for eighteen years; she was bent over and could not fully straighten herself. 12 And when Jesus saw her, he called her and said to her, “Woman, you are freed from your infirmity.” 13 And he laid his hands upon her, and immediately she was made straight, and she praised God. 14 But the ruler of the synagogue, indignant because Jesus had healed on the sabbath, said to the people, “There are six days on which work ought to be done; come on those days and be healed, and not on the sabbath day.”

15 Then the Lord answered him, “You hypocrites! Does not each of you on the sabbath untie his ox or his ass from the manger, and lead it away to water it? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the sabbath day?” 17 As he said this, all his adversaries were put to shame; and all the people rejoiced at all the glorious things that were done by him.

Reading 30
424 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 a few items. First, this event that is referred to in the first paragraph is an important demonstration of the Roman governor’s character (and at this time it would indeed be Pontius Pilate), and helps us not to read his actions during the trial of the Lord correctly; historically, what seems to have happened was that there was a threat of a rebellion at Passover, so Pilate ordered a number of people to be arrested and crucified, effectively at random, in order to discourage any further violence. Second, the larger point that the Lord is making, in His first answer and in the subsequent parables, is that EVERYONE is called to repentance and faithfulness, not just those who are suffering or being punished. We are all called to bear fruit in keeping with repentance, whether we are being persecuted, or are in authority over others, or are crippled, or are in charge of the synagogue which that crippled woman attends. We are all either on the path of salvation or the path of destruction, and it is our choices, our actions in response to God’s call to us, which determine the path on which we walk.)

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.)

Year 1a – Week 42 (June 14 – June 20, 2026)

Day 1 (Monday)

Tobit 1:1-22 (Tobit’s Introduction)

As we move into the summer, we will read one of the books from the so-called Apocrypha, books that we don’t read aloud in the Church, and which aren’t included in many English-language Bibles, but which have always been understood to be a part of the Old Testament in the Orthodox Church. The book of Tobit lets us see what happens to a family that is faithful to God in the northern nation of Israel, even after the sins of the kings and majority of the people result in God giving them into the hands of the Assyrian Empire. The nation of Israel no longer exists as we begin the book of Tobit, but God is still faithful to those who hold fast to Him.

Book of Tobit – Chapter 1

1 The book of the acts of Tobit the son of To′biel, son of Anan′iel, son of Ad′uel, son of Gab′ael, of the descendants of As′iel and the tribe of Naph′tali, 2 who in the days of Shalmane′ser, king of the Assyrians, was taken into captivity from Thisbe, which is to the south of Kedesh Naph′tali in Galilee above Asher.

Tobit’s Youth and Virtuous Life

3 I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nin′eveh. 4 Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naph′tali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever.

5 All the tribes that joined in apostasy used to sacrifice to the calf Ba′al, and so did the house of Naph′tali my forefather. 6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 7 Of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 8 the third tenth I would give to those to whom it was my duty, as Deb′orah my father’s mother had commanded me, for I was left an orphan by my father. 9 When I became a man I married Anna, a member of our family, and by her I became the father of Tobi′as.

Taken Captive to Nineveh

10 Now when I was carried away captive to Nin′eveh, all my brethren and my relatives ate the food of the Gentiles; 11 but I kept myself from eating it, 12 because I remembered God with all my heart. 13 Then the Most High gave me favor and good appearance in the sight of Shalmane′ser, and I was his buyer of provisions. 14 So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gab′ael, the brother of Gabri′as. 15 But when Shalmane′ser died, Sennach′erib his son reigned in his place; and under him the highways were unsafe, so that I could no longer go into Media.

Courage in Burying the Dead

16 In the days of Shalmane′ser I performed many acts of charity to my brethren. 17 I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nin′eveh, I would bury him. 18 And if Sennach′erib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 19 Then one of the men of Nin′eveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 20 Then all my property was confiscated and nothing was left to me except my wife Anna and my son Tobi′as.

21 But not fifty days passed before two of Sennach′erib’s sons killed him, and they fled to the mountains of Ar′arat. Then Esarhad′don, his son, reigned in his place; and he appointed Ahi′kar, the son of my brother An′ael, over all the accounts of his kingdom and over the entire administration. 22 Ahi′kar interceded for me, and I returned to Nin′eveh. Now Ahi′kar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhad′don had appointed him second to himself. He was my nephew.

752 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 we are seeing Tobit sum up the final result of the sins that Ahab and Jezebel led the nation of Israel into; the kingdom was conquered by the surrounding nations, bit by bit, until the Assyrian Empire completely overthrew the Hebrew kings of Israel, and led them into captivity. The Assyrians conquered many people, and what they did to pacify those peoples was a series of population exchanges, so that half of the people from any given region would be resettled elsewhere, throughout the Assyrian Empire, and replaced with people similarly displaced from other conquered areas. This is how, for instance, Tobit ends up in Ninevah, but Gabael ends up in Rages in Media. The other thing to point out is what Tobit does that shows his faithfulness. While he is still in Israel, he does not worship Jereboam’s golden calves, but instead goes to the Temple in Jerusalem, and gives three tithes of all his produce as commanded in the Law. After he goes into exile, he does not eat the food sacrificed to idols, and he cares for poor and needy Jews, and he buries those who are denied burial, at the risk of his own life and freedom and prosperity. In short – he remains faithful to God, even in exile.)

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)

Letter of St. Ignatius to the Ephesians – 5

Last time, Ignatius urged the Christians in Ephesus to devote themselves above all to the giving of thanks together, which is to say, to the celebration of the Eucharist (which means thanksgiving) as one body of Faithful. He said that this action, as often as possible, was the best and most appropriate response to evil in the world, and that the peace He gave to them, which they would receive within themselves and amongst themselves as they celebrated the Eucharist, would bring an end to all warfare. In short, he tells them not to try to fight the brokenness of the world, but to offer themselves to the Lord in thanksgiving, and to be reconciled to Him themselves, and that in so doing, they will become vessels of the Lord’s grace and action in the world to heal all that is broken. In these paragraphs that follow, he continues to develop this point.

Words versus Actions

None of these things escapes your notice, if you have perfect faith and love toward Jesus Christ. For these are the beginning and the end of life: faith is the beginning and love is the end, and the two, when they exist in unity, are God. Everything else that contributes to excellence follows from them. No one professing faith sins, nor does anyone possessing love hate. The tree is known by its fruit; thus those who profess to be Christ’s will be recognized by their actions. For the work is a matter not of what one promises now, but of persevering to the end in the power of faith.

It is better to be silent and be real than to talk and not be real. It is good to teach, if one does what one says. Now there is one Teacher, who spoke and it happened; indeed, even the things that He has done in silence are worthy of the Father. The one who truly possesses the word of Jesus is also able to hear His silence, so that he may be perfect, so that he may act through what he says and be known through his silence. Nothing is hidden from the Lord; even our secrets are close to Him. Therefore let us do everything with the knowledge that He dwells in us, in order that we may be His temples, and He may be in us as our God – as, in fact, He really is, as will be made clear in our sight by the love that we justly have for Him.

The Stench of Evil Teaching

Do not be misled, my brothers and sisters: those who adulterously corrupt households will not inherit the kingdom of God. Now if those who do such things physically are put to death, how much more if by evil teaching someone corrupts faith in God, for which Jesus Christ was crucified! Such a person, having polluted himself, will go to the unquenchable fire, as will also the one who listens to him.

The Lord accepted the ointment upon his head for this reason: that he might breathe incorruptibility upon the church. Do not be anointed with the stench of the teaching of the ruler of this age, lest he take you captive and rob you of the life set before you. Why do we not all become wise by receiving God’s knowledge, which is Jesus Christ? Why do we foolishly perish, ignoring the gracious gift that the Lord has truly sent?

442 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 in this passage, we see Ignatius further developing the point that their life, and our life, as Christians, is not about what we do, but rather is about God’s action and life within us. The fruit that will be seen in our lives, then, is not something that we seek to take credit for; it is the fruit that the Lord will bring forth in us and through us when we offer ourselves truly to Him. We can see this difference more clearly if we notice what Ignatius is NOT saying. He’s not telling them to raise a ruckus, to knock on doors, to write letters or organize demonstrations or plan revolts or rally the oppressed. He’s telling them to devote themselves to worship, to faith, to love, to be silent and real, and to offer themselves to God in thanksgiving, and to then see what the Lord will accomplish. The point is God’s action, not ours; what we need to do is surrender ourselves to God.

Leader should also note that the evil teaching to which Ignatius refers may be either false teaching about God, what we might refer to as theological heresy, or false moral teaching, the sort of lax and permissive idea that we can partake of the pleasures and values of this world and still be faithful to God. It is important to hold fast to the essential truths of the Christian Faith, that Jesus is truly both God and Man, that He both died and rose, and that He calls us to holiness and transformation. It is also important to not be led astray by the many temptations of the world, the “teaching of the ruler of this age,” which tells us that we can follow our “natural” desires to happiness and fulfillment and self-actualization, rather than following Christ and taking up our cross. He is making the firm point that the Christian life and the “fulfillment” the world offers are mutually exclusive.)

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?

Day 3 (Friday)

Luke 12:35-59 (Watchful Slaves, Faithfulness, Other Teachings)

Last time we saw the Lord talk to His disciples about the many things that the world thinks are important (the good opinion of others, safety, and possessions), and how what is truly important is the Kingdom of God, because all of the things of this world do not last; so He urged them to be faithful to Him, and to seek first His kingdom in all things. This time, He will continue to teach them (and us) how to live, being watchful and ready, and not being led astray by the many temptations of this world.

Watchful Slaves

35 “Let your loins be girded and your lamps burning, 36 and be like men who are waiting for their master to come home from the marriage feast, so that they may open to him at once when he comes and knocks. 37 Blessed are those servants whom the master finds awake when he comes; truly, I say to you, he will gird himself and have them sit at table, and he will come and serve them. 38 If he comes in the second watch, or in the third, and finds them so, blessed are those servants! 39 But know this, that if the householder had known at what hour the thief was coming, he would have been awake and[e] would not have left his house to be broken into. 40 You also must be ready; for the Son of man is coming at an hour you do not expect.”

The Faithful or the Unfaithful Slave

41 Peter said, “Lord, are you telling this parable for us or for all?” 42 And the Lord said, “Who then is the faithful and wise steward, whom his master will set over his household, to give them their portion of food at the proper time? 43 Blessed is that servant whom his master when he comes will find so doing. 44 Truly, I tell you, he will set him over all his possessions.”

45 “But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the menservants and the maidservants, and to eat and drink and get drunk, 46 the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will punish him, and put him with the unfaithful.”

47 “And that servant who knew his master’s will, but did not make ready or act according to his will, shall receive a severe beating. 48 But he who did not know, and did what deserved a beating, shall receive a light beating. Every one to whom much is given, of him will much be required; and of him to whom men commit much they will demand the more.

Jesus the Cause of Division

49 “I came to cast fire upon the earth; and would that it were already kindled! 50 I have a baptism to be baptized with; and how I am constrained until it is accomplished! 51 Do you think that I have come to give peace on earth? No, I tell you, but rather division; 52 for henceforth in one house there will be five divided, three against two and two against three; 53 they will be divided, father against son and son against father, mother against daughter and daughter against her mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.”

Interpreting the Time

54 He also said to the multitudes, “When you see a cloud rising in the west, you say at once, ‘A shower is coming’; and so it happens. 55 And when you see the south wind blowing, you say, ‘There will be scorching heat’; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky; but why do you not know how to interpret the present time?

Settling with Your Opponent

57 “And why do you not judge for yourselves what is right? 58 As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. 59 I tell you, you will never get out till you have paid the very last copper.”

Reading 29
624 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 warning them that even though He is coming to preach and establish reconciliation between God and humanity, the result of this is not going to be peace within humanity. Rather, every one of us has to choose whether we are on the Lord’s side or not; and when we choose to be faithful to God, there will be many people who object, who think we should care more about them and their priorities than about the things of God. This is what creates division. The world at large cares about money, and power, and popularity, and pleasure, and any number of other things; and anyone who doesn’t care about these things, and hopes rather in God, is a threat and a disruption. So we need to be faithful to God, and we also need to understand that this will be difficult, that we will suffer for this…and also we need to understand that it is both the only right thing to do, and that God will not abandon us when we are faithful to Him, and that the Kingdom of God is worth losing the things of this world.)

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.)

Category: Religious Education Initiative

Year 1a – Week 51 (August 16 – August 22, 2026)

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Year 1a – Week 50 (August 9 – August 15, 2026)

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Year 1a – Week 49 (August 2 – August 8, 2026)

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Year 1a – Week 48 (July 26 – August 1, 2026)

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Year 1a – Week 47 (July 19 – July 25, 2026)

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Year 1a – Week 46 (July 12 – July 18, 2026)

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Year 1a – Week 45 (July 5 – July 11, 2026)

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Year 1a – Week 44 (June 28 – July 4, 2026)

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Year 1a – Week 43 (June 21 – June 27, 2026)

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Year 1a – Week 42 (June 14 – June 20, 2026)

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