Romans 8:2-13 Matthew 10:16-22

Romans 8:22-27 Matthew 10:23-31

Romans 9:6-19 Matthew 10:32-36, 11:1

Romans 9:18-33 Matthew 11:2-15

Romans 10:11-11:2 Matthew 11:16-20

Romans 11:2-12 Matthew 11:20-26

Romans 11:13-24 Matthew 11:27-30

Romans 11:25-36 Matthew 12:1-8

1 Corinthians 2:9-3:8 Matthew 13:31-36

1 Corinthians 9:13-18 Matthew 16:1-6

1 Corinthians 10:5-12 Matthew 16:6-12

1 Corinthians 10:12-22 Matthew 16:20-24

1 Corinthians 10:28-11:7 Matthew 16:24-28

1 Corinthians 11:8-22 Matthew 17:10-18

1 Corinthians 11:31-12:6 Matthew 18:1-11

1 Corinthians 13:4-14:5 Matthew 20:1-16

2 Corinthians 5:15-21 Mark 1:16-22

2 Corinthians 6:11-16 Mark 1:23-28

2 Corinthians 7:1-10 Mark 1:29-35

2 Corinthians 7:10-16 Mark 2:18-22

Galatians 2:21-3:7 Luke 6:37-45

Ephesians 1:1-9 Luke 9:7-11

Ephesians 1:7-17 Luke 9:12-18

Ephesians 1:22-2:3 Luke 9:18-22

Ephesians 2:19-3:7 Luke 9:23-27

Ephesians 3:8-21 Luke 9:44-50

Ephesians 4:14-19 Luke 9:49-56

Ephesians 4:17-25 Luke 10:1-15

Ephesians 4:25-32 Luke 10:22-24

Philippians 1:20-27 Luke 11:47-12:1

Philippians 1:27-2:4 Luke 12:2-12

Philippians 4:10-23 Luke 14:12-15

Colossians 1:1-2, 7-11 Luke 14:25-35

Colossians 1:18-23 Luke 15:1-10

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

We reflect back upon the Psalm “By the Waters of Babylon,” heard by many of us in the past three weeks, as a preparation for Great Lent. Its troublesome final verse is read with the help of other portions of Scripture, St. John Chrysostom, Cassiodorus and others, so that we can understand why the psalm retains a valuable place in our worship together.

This joyful and profound hymn is understood more fully by contrasting Mary’s “yes” to Eve’s rebellion, by seeing the Incarnation as the beginning of the new creation, and by seeing the parallel between David’s joyful procession with the Ark to Bethlehem, and the Holy Virgin carrying our Lord into that same city for our salvation. (Genesis 1-3, 1 Chronicles 16:8-36, Genesis 22:18)

The apostle’s appeal for unity is beautifully exemplified in the life of Joseph, and poignantly pictured in the Psalm about oil on Aaron’s beard. May God’s appeal, pattern, and picture help us to unity in this time of disagreement. (Ephesians 4:1-6, Genesis 37-50, Psalm 132/3)

We start a new series, in which the light of the OT and the fathers will be shone upon that mysterious book which is intended to be an unveiling, not to lie in obscurity. This week, we consider Rev 1:1-3 in the light of Daniel 2-4, and Exodus 23-4.

This week we consider Jesus’ strengthening words to Philadelphia in Rev 3:7-13, seeking to understand the meaning of the crown, the pillars, and the name of New Jerusalem by reference to various passages in the New Testament and the fathers, and by looking back to Ex 19:6, 1 Kings 7:21, Zec 4, Hos. 2:24 and Is 44:5.

We hear Jesus’ words to Laodicea (Rev 3:14-22), rejoicing that even for a lukewarm Church there is the remedy of forgiveness and revival, as also seen in Isaiah 65:16-19, Ezekiel 36-7 and Jeremiah 31, as well as in Jesus’ own words concerning the enlivening work of the Holy Spirit. Repentance is for all of us, not simply for unbelievers, and yields the riches, healing, and purity that God intends for His people.

We move on from the seven messages of the exalted Jesus, to see, through John’s eyes, the wonder of heavenly worship. Revelation 4 is in harmony with Old Testament Visions such as Isaiah 6, Ezekiel 1, and Daniel 7, but suggests in its astonishing detail that God’s presence among us had been deeply enhanced through the actions of the Living One, Who was, and is, and is to come. The significance of thanksgiving as an essential characteristic of our service and worship is modeled for us by the hosts of heaven, both human and angelic.

We are astounded by paradoxical imagery in Revelation 5—the standing-slaughtered Lion-Lamb who is both in the midst of the throne, and in the midst of humanity. This assurance of Christ’s majesty and humility, God’s transcendence and immanence, is confirmed by the Trisagion of Isaiah 6, by God’s assurance to the prophet in Ezekiel 43, and by the perceptive commentary of a sixth century bishop who perceived the significance of Jesus’ double position. Jesus’ proper place with God and with us is the key to understanding the worship of Revelation 5, which we are called to join, for the sake of the whole creation.

Chapter 6 of Revelation has some uncomfortable moments, but in it we discern the care and deliverance of our Savior, who models for us the Christian way of victory by the cross. We read this difficult sequence of the seals by reference to ancient fathers, Zechariah 6 and 11, and Isaiah.

This week we read Revelation 7, which offers a double vision of God’s people, with the help of OT lists of the tribes, and the wisdom of the Venerable Bede. I hope that my friends will not mind that I move, from our analysis of this Scriptural vision of the faithful, to a glimpse at my own imaginative work. Beyond the White Fence is a children’s book (for ages 8-13), scheduled to be published at the end of September by Ancient Faith Ministries. It, too, invites us to a larger vision of reality, by which our daily lives, in their terror or monotony, are put in perspective. Listeners are invited, if close to Pittsburgh, to a book launch on Sat Oct 9 at 3:00 p.m., hosted by St. Nicholas McKees Rocks.

We encounter the silence of heaven and the difficult warnings of the first four trumpets in Rev. 8, with the help of passages from Exodus, Ezekiel, Isaiah, and Zechariah. In the presence of mystery, we wait for God to fulfill His promises, knowing that His will is for all to turn to Him.

We read the difficult chapter of Revelation 9, looking to Job, Ezekiel 9:3-8, the words of Jesus (Luke 21:18), and the wisdom of some early commentators in order to help us consider the problem of evil, placed alongside our omnipotent and loving God.

This week we read Revelation 10, by which we are taught both how God has revealed Himself clearly in Jesus, and also how there remain mysteries that we cannot fathom. We read this chapter in the light of Ezekiel 3:1-3 and Daniel 9-12, learning that the new covenant brings us a new intimacy with God, but also calls for patience as we await God’s completion of His work.

We look to John’s intriguing vision of the Temple and the two witnesses in Revelation 11:1-14, aided by the visions of two earlier prophets in Ezekiel 40 and Zechariah 4. John’s images help us to understand that the bitter-sweet scroll pertains to us, and our witness in a God-defying world, as we follow the slaughtered-standing Lamb wherever He goes.

This week, we read Revelation 12:1-6, mindful of the its connection with the previous chapter, and with an eye to its inner mystery concerning the Theotokos, our identity, and the victory of Christ. We are helped by attention to Deuteronomy 1:29-33; Psalm 2:7-9, and Daniel 7, along with the various comments of ancient theologians.