Consider this difficult story (Matthew 15: 21-28) of Jesus ‘refusing’ to help, and consider the mercy, rather than the fairness of our mysterious and compassionate Lord. The Fathers and the Old Testament help us through this awkward gospel reading.

Luke 15:11-32; 1 Corinthians 6:12-20 Hosea 14:1-9; Isaiah 55:1-7

Consider how the prophet Isaiah and the sage ben Sirach help us to understand more about the gospel’s teaching on forgiveness, and St. Paul’s words on living the attentive life of ascesis. Why should we ask forgiveness of those whom we think we haven’t even hurt—because our sins hurt everyone in the body of Christ!

We read Hebrews 1:10-2:3 and Mark 2:1-12 shows how the arrival of God the Son in our midst was wholly unanticipated, something completely new, helped by hints in Psalm 101 (102 MT) and Daniel 7.

We consider the donkey who bore Jesus into Jerusalem and, with St. Mary of Bethany (John 12:1-18), contemplate the beautiful but surprising acts of God (Philippian 4:4-9) in the light of Numbers 22; Zechariah 9:9, and select poems from G. K. Chesterton, William Blake, and Samuel Crossman.

Why is Rahab such an important figure in the NT, found in Hebrews, Matthew and James? Two of our passages for this divine Liturgy mention her! Consider what the NT authors say about her, her place in salvation history, and the remarkable story in the book of Joshua concerning this disreputable woman who came to live “outside the camp” with the Hebrews.

This Sunday we listen in on Jesus’ appearance to the eleven, and then his special visit with St. Thomas, learning, with the help of the epistle of John, how Jesus is LORD and God over the whole created order. He answers our sensory questions, and not simply the abstract “spiritual” problems of life, bringing us to know Him intimately. John 20:19-31; 1 John 1:1-7 Genesis 2; Exodus 3

St. John Chrysostom sets the tone for us, showing us how to receive riches from our readings for this Sunday, the Sunday of the paralytic. Both John 5:1-15 and Acts 9:32-42 relate stories that are concrete fulfillments of the prophecy in Micah 4:1-7 that God would call those on the margins of society, including the disabled, as part of his “remnant,” to give glory to Him.

Our readings for this Sunday before Ascension are dramatic stories of Jesus’s healing of the blind man, and the conversion of the jailer after Paul and Silas had been wrongfully imprisoned (John 9:1-38; Acts 16:16-35). Psalm 2 and Daniel 7 help us to understand the authority (and compassion) of the Son of Man, and lead us to reflect upon our place in an increasingly hostile world, where both religious and political powers may not appreciate the glory of the Lord, or our solidarity with Him.

John 7:37-52; 8:12 and Acts 2:1-11 are paired in this Holy day’s readings, showing us Jesus’ promise and the fulfillment of his words. Let us consider also how Pentecost, a multi-sensory event, was the undoing of the confusion of Babel, and the fulfillment of the words of Amos and Ezekiel, not only for Israel, but for the whole human race. With this confidence, let us pray for our patriarchs in Crete and across the world as they consider and work towards our common life together.

Our readings for this week hold together in tension two key teachings: that everything is by God’s initiative, and that we are called to respond. God is sovereign, and yet looks for our cooperation. We see these teachings in Matthew 4:18-23 and Romans 2:10-16, illumined by numerous OT passages, including Isa 53:2-5, the Song of the Suffering Servant.

Here the Old Testament readings for Great Vespers and the New Testament readings for Divine Liturgy are used to illuminate the importance of councils and primacy in the holy Church—a Church that is visible and concrete, with a recognizable and divinely-ordained shape, just as our Lord actually took on humanity, and did not simply visit us in an “appearance.” This program is a re-air from July 17, 2015.

This Friday, July 22nd, Eastern and Western Christians honor St. Mary Magdalene, Equal-to-the-Apostles. We consider, by reference to Old and New Testament texts, what her particular role in the Church can teach us about communion with each other, and with the LORD.

Our readings for this Sunday give us deep insight into God’s practical care for the new human family that is reconstituted around the God-Man Jesus. He feeds them and suffers for them as the Good Shepherd, and teaches his disciples how to humbly care for others, as well. The Holy Theotokos is the example par excellence of one who has learned these lessons of nurture and humility. Matthew 14:14-22; 1 Corinthians 1:10-17, Ezekiel 34:11-23, 2 Kings 40-44, Psalm 23.

Our readings for this Sunday, 1 Cor. 4:9-16; Matthew 17:14-23 are clarified in the Old Testament, in 1 Samuel (1 Kingdoms)16:1-13; Micah 5:2-4. Here we see the great paradox of humility that shows forth greatness: we become, as G. K. Chesterton put it. “Straighter when we bend and taller when we bow.” Authentic reliance upon God is born of such humility, and so is authentic love for others. We see the examples in the cross-bearing Jesus, and in the apostle Paul, ‘father’ to the Corinthians.

Phil. 2:5-11, Luke 10: 38-42, Luke 11: 27-28 appear to be odd readings for the celebration of Holy Mary. Let’s consider, with the help of Isaiah 45 and St. John Chrysostom why they are so very “meet and right” in remembering the humble one who has been made “more honorable than the cherubim and more glorious than the seraphim.”

This week we look at Jesus’ first meeting with Peter in the light of Isaiah’s prophecy of the Messiah to come. We are helped to understand Peter’s great fear at Jesus’ ability to see into the depths of the sea, and the human heart. We are also given courage by St. Paul as we hear how our Christ God has reconciled enemies, and continues to work in his Church. (Luke 5:1-11; 2 Cor 1: 21-2:4; Col 1:13-23; Isaiah 11:1-9)

To err is human and to forgive is divine, but our readings for this coming Sunday, illumined by the prophets, show us that the proclamation of forgiveness is now a human responsibility. The God-Man demonstrates that God has bestowed this divine characteristic, part of His glory, to those who are his sons and daughters. God forgives, and we forgive. (Matthew 9:1-8; Romans 12:6-14; Jeremiah 31:27-34; Jonah 3:1-10)

This week we concentrate upon the epistle reading, where St. Paul mentions (as he does elsewhere), God’s armor for our use in life. This imagery may be difficult for a contemporary audience, but it is found many places in Scripture, and cannot be dismissed. We consider the “active” and “passive” weapons wielded by our Lord Jesus, and commended to us, by means of other NT readings, Isaiah, and the book of Wisdom. (2 Corinthians 6:1-10; Isaiah 59:15-17; Wisdom 5:17-20; Isaiah 11:3-5)

The prophet Jeremiah helps us to consider, along with this Sunday’s gospels and epistle, the different ways in which God makes himself intimately known to each of us, and to all of us together, in the Church. (Luke 8:26-39; Gal 1:11-19; Luke 16:19-31; Jeremiah 31:31-34)

The prophet Isaiah and St. John Chrysostom help us to understand why God hides and reveals, as we read Galatians 1 and Luke 8:41-56. We are led to pay special attention to the epistle, since we have heard it twice in the space of two weeks!

Looking at the heart of things clearly a principle of the Old Testament as well as the New. But in the NT, we learn also that God has concern for the material world and for the details of life, for in the Incarnation He took on all that it is to be human. We read our passages for Divine Liturgy in the light of other Old and New Testament readings that help us to see things in perspective. (Galatians 6:11-18; Luke 12:16-21; 1 Chronicles 28:9)

We look at the Psalms, the purpose of the Torah for the Hebrew people, and the story of David dancing before the ark to illumine the theme of liberty seen in our readings for this coming Divine Liturgy.

The “unnecessary” stories of the three youths (in Daniel 3 and The Song of Azariah) and of St. Joseph, husband of the Theotokos (Matthew 1) are illumined by God’s care for the humble in Deuteronomy 10:14-21.

We understand Jesus’ circumcision and devoted youth, described in Luke 2:2-21 and 40-52, in terms of the epistle reading for January first, Colossians 2:8-12, and with the help of various verses in Exodus, Deuteronomy and Numbers. In his new life, we are made new!

We consider the formation and exemplary service of the Holy Apostle Timothy, as is foreshadowed in the instructions of 1 Timothy 4:9-15. We may range this great martyr alongside other leaders who are overshadowed by their mentors in the Old Testament (Joshua by Moses; Elisha by Elijah), and by considering our call to the cruciform life, rather than to notoriety or status.

We consider the humility of Jesus and the Theotokos in the Presentation, as well as the reason why humility is so important, as seen in our readings for Divine Liturgy this Sunday (2 Timothy 3:10-15; Luke 18:10-14), in the light of Hezekiah’s plea before God in 4 Kingdoms 19:9-20 and our Lord’s own pattern in Philippians 2: 5-11.

Today, on what has unfortunately become a merely “secular” festival, we recover a deeper Valentine’s message by considering what our faith has to say about romance and true love. We look at the life of the third century St. Valentine, and consider Hebrews 13:4, Genesis 1 and 2, Ephesians 5; and the book of Tobit (especially 8:4-8).

Consider the passages in St. Andrew’s canon concerning Moses, alongside Hebrews 11:24-25, 32-40 and John 1:43-51 and 2 Peter 1. We learn the apostolic way of reading the Old Testament as warnings and examples to help us at the beginning of Great Lent.

Today, we consider the Old Testament readings appointed for March 17 (Isaiah 13:2-13; Genesis 8:4-21; Proverbs 10:31-11:12) in the light of the life of Holy Bishop Patrick, and especially the prayer of the “Lorica” (the Breastplate) ascribed to him.

Looking at Hebrews 2:11-18; Luke 1:24-38; and Judges 6:12-15, we think about the poignant salutation of Gabriel, “Rejoice!” and the deep significance of the Theotokos’ response to God’s will for her and for us.

We consider the story of Lazarus (John 11:1-45) in the light of Hebrews 12:28-13:8, 2 Maccabees 7 and Daniel 12, seeing how this story confirms the importance of the body, and looks forward to the great Resurrection of Pascha, in which we hope to share when our LORD Christ returns.

We read the stories of the Holy Martyr George (celebrated this Sunday April 23, along with St. Thomas Sunday) in the light of Job, Isaiah and Revelation 12, seeing him as a mirror to our victorious Lord, who cleansed the chaotic waters of all that lurked there, and trampled down death by death.

This Saturday we commemorate the righteous Job, who is seen as an exemplar of intercessory prayer, and steadfastness, in both Old and New Testament. Today we probe his prophetic insight into the complexity of this world and the greatness of our human-loving LORD.

We look to the gospel and epistle readings for this feastday, in order to give us wisdom and courage in meeting the challenges of our own. Luke 1: 1-80, 3:16-20, Malachi 4, Romans 13:11-14:4

We read the well-known story of Matthew 8:28-9:1, appointed for this week’s Divine Liturgy, with special attention to the phenomenon of demon possession. Though the Old Testament has little to say about demons, it prepares us for the great miracle of the Incarnation, in which God visits us intimately, making us his own. Possession may be seen as the pale imitation of this mighty visitation, in which Satan and his emissaries try to draw near to us in destruction—but are vanquished by the Author of all goodness.

This week we consider Romans 15:1-7 and Matthew 9:27-35, in the light of Psalm 69 (LXX 68), the witness of the Old Testament, and the steadfast, encouraging character of our Triune God.

We consider the physicality of Matthew 17:1-13, 2 Corinthians 4:6 and 2 Peter 1:19-21 in the light of the experiences of Moses (Exodus 24 and 34), Elijah (1 Kings 19) Daniel (Dan 10:5-10) and the prophecy of Malachi 4. The transformation which comes in seeing and hearing God affects the whole of who we are!

Our readings for the eleventh Sunday of Matthew (1 Corinthians 9:1-12, Matthew 18:23-25) happily correspond this year with our remembrance of the Holy Prophet and last of the Judges of Israel, Samuel. Parts of his story in 1 Samuel/Kingdoms 12 and 28, plus words about him in Psalm 98 (LXX)/99 and Sirach 46, help us understand more deeply God’s character of justice and forgiveness, exemplified in the prophet. We, too, are called to this pattern as we respond to the problems of our day, including the social unrest and violence of this week.

Today we read our epistle (1 Corinthians 16:13-24) and gospel (Matthew 21:33-42) in the light of Isaiah 5:1-7; 27:1-13 and 2 Peter 1: 3-12. We are led to see that there is a new song of hope that replaces the prophet’s lament over God’s people, because Jesus has become the cornerstone of God’s Temple.

Today we read Galatians 2:16-20 and Mark 8:34-9:1 in the light of King David’s humiliation in 1 Samuel (Kingdoms) 21 and Psalm 33/34. Coming to terms with our fear of shame, our possible embarrassment concerning the faith, and the shame that Jesus our Lord bore helps us to take up our own crosses, and so share in Christ’s glory.

Daring to be Different: Seventeenth Sunday after Pentecost, Second of Luke, and feast day of the Apostle Ananias. Our readings for this week (2 Cor 6:16-18, 7:1; Luke 6:31-36) bring us face-to-face with an uncomfortable part of our faith: we are to be “holy” or different. We look to the challenge God gives to Israel in Exodus, and the promises to fulfill this holiness in the prophets Isaiah and Ezekiel to help us to understand our calling.

This week, in the middle of the season of Luke’s gospel, and looking forward to Luke’s feast-day, we consider the many uses that Luke makes of the Old Testament Scriptures, and his careful attention to what “is written” there so that we may better know the LORD. His intimate knowledge of the Old Testament is an indication of its importance, and how we should aspire to know and understand it better.

This week our two readings (Luke 8:29-56, Galatians 2:16-20) lead us to consider the deep relationship between faith and Christ’s power, a debated issue since the Reformation times. We look to these passages, and back to the example of Abraham (Genesis 15; Genesis 18) in order to understand what St. Paul and Holy Tradition tell us about faith, and how we should answer those who insist that salvation is “by faith alone.” Dr. Edith's new book is titled, "Further Up and Further In: Orthodox Conversations with C.S. Lewis on Scripture and Theology

This Sunday, the fourteenth of Luke, we also commemorate the prophet Zephaniah, whose tiny book in the OT speaks eloquently both of the dark state of God’s people, and his aim to bring them into the light (Zephaniah 1:14-17; 3:9-20). Those themes help us to think more concretely, and as a community, concerning the gospel and epistle for today (Ephesians 5:8-19; Luke 18:35-43), where spiritual blindness and sight is also addressed.

This week we consider God’s actions, both as they fulfill our expectations of His righteous character, and as they astonish us. We remember the faithfulness of those who saw less of God’s revelation than we have, especially the three youths in the fire, and the holy ancestors of Jesus. Our readings for this Sunday, Luke 24:36-53, Luke 14:16-24 and Colossians 3:4-11, both respond to the desires of the ages, and shock us with the vibrancy and great extent of the new creation made possible through the Incarnation, Death and Resurrection of our LORD.

We look to this week’s readings, 2 Timothy 4:5-8, and Mark 1:1-8 (with the help of the prophecies of Malachi 3:1-5, 4:2-6), as an encouragement to put off the Old Man, and to put on Christ. The conjunction of Nativity with the beginning of our remembrance of Theophany leads us to dwell upon the themes of old and new— of the new covenant by which we have been embraced, of how it fulfils promises of the old covenant, and of how Christ himself is the Alpha as well as the Omega.

This weekend, as we take our leave of this dramatic time of year, we consider readings from several Orthodox jurisdictions, amplified by passages in the Psalter and the Torah. Ephesians 4:7-13, Psalm 67/68:18, Matthew 4:12-17 and John 21:1-14 show us both the global and the intimate, or personal nature, of the Light that has made its mark upon the entire cosmos, and on each one of us.

This week, as we approach Great Lent, Dr. Edith Humphrey helps us prepare our minds by focusing upon godly humility, as seen in Job, in the model laid out for Timothy by St. Paul, and in the well-known parable of the Publican and the Pharisee.

As we approach Lent, we are confronted by Jesus’ parable of the sheep and goats in Matthew 25, and Paul’s words in 1 Corinthians 8 about making good judgments in life. We see these two passages illumined by the prophet Ezekiel’s parable of the Shepherd and the sheep.