When little David was three years old, one evening he saw Saint John the Baptist in a vision. Saint John took his hand and they went together to a chapel dedicated to his memory. There, Saint John went into his icon, while the child got down on his knees in front of it. Little Davids parents, as well as the whole village, were looking for him for six days and nights.
On the sixth day, which was Saturday, David's father went with some villagers to that chapel to serve the Vespers and pray to the Saint for his child.
When they arrived, they were surprised to see little David on his knees in front of the icon of Saint John. His face was glowing with a celestial light and he didn't look at all haggard. They then all understood that this child was not like the other children, he was special.
When Saint David was fifteen years old, he left his village with the blessing of his parents and followed the hieromonk Akakios, a virtuous and experienced spiritual father, whom he met due to the Providence of the Lord.
In the monastery of Elder Akakios Saint David lived as member of the brotherhood for five years.
His asceticism, obedience and humility were sterling. The prudence and the wisdom of the young novice were the reason his brothers in the monastery called him "David the Elder".
Following Akakios, who had the desire to meet virtuous monks, they left the monastery and visited a lot of other monasteries and retreats. In a monastery in Ossa, where they stayed for a long time, Saint David was ordained deacon.
Their next destination was Mount Athos. After worshiping in the Holy Monasteries and meeting the holy ascetics, Elder Akakios left for Constantinople to receive the blessing of the Patriarch, while Saint David remained at the Great Lavra of Saint Athanasios the Athonite.
The Patriarch not only blessed Elder Akakios, but also convened a Synod and ordained him Metropolitan of the Holy Diocese, of Nafpaktos and Arta.
Akakios took Saint David with him to the Diocese, where he ordained him a priest.
The obedience of Saint David to the Elder, his spiritual father, was great. The following incident depicts this obedience in the most vivid way.
One day Elder Akakios sent David from Nafpaktos to Arta for some work. It was a journey of four days by foot. Saint David was walking barefoot, as was usual for him, through difficult and wild paths. When he arrived outside the city of Arta, he stopped for a while to rest. A charitable Christian saw him and immediately bought a pair of tsarouhia (traditional Greek footwear) and gave them to the fatigued monk.
The humble Saint David, who did not want to offend this kind and devout man, accepted and wore them.
After finishing the work that the Elder had assigned to him, the Saint returned to Nafpaktos.
When the Bishop saw him wearing new shoes, he reprimanded him for accepting the offer of the Christian without first having received his blessing. He ordered Saint David to remove the shoes from his feet and return them to the person who gave them to him.
Saint David, obeying his Elder, returned barefoot to Arta, found the Christian, and after giving him back the tsarouhia, returned once again to Nafpaktos.
The goodness of Saint David and his spiritual progress were obvious to every¬body.
The Bishop and the lords of the area kindly requested, and finally persuaded, the Saint to become the hegumen of the Monastery of the Holy Mother of God in Varnakova. This position was difficult, because he had to deal all the time with the problems caused by the restive monks of the monastery.
During his new activity, Saint David shone with formidable patience.
One day, the Patriarch of Constantinople, Jeremias, accompanied by the orator Emmanuel, visited the Monastery of Varnakova. During the stay of the Patriarch in the monastery, Saint David celebrated the Holy Liturgy. When the orator Emmanuel came into the church he saw Saint David, surrounded with light during the Holy Office of Preparation. He was not standing on the ground and his face was shining like the sun. Emmanuel immediately ran to the Patriarch and called him to come and see for himself the miraculous scene he had witnessed.
When the Patriarch entered the church, he could only see the face of the Saint wet with tears.
The Patriarch admired him and asked the Saint to become a bishop, but he humbly refused.
As the Hegumen of Varnakova, he established the first Greek school, where very important learned priests from Mount Athos were teaching, as well as a "Secret School" in the Monastery, which was operating up to last century.
However, the problems caused by the fathers of the Monastery continued to exist. Because of the inappropriate behavior of some monks, who despite his ad¬vice did not reform, Saint David decided, reluctantly, to leave the Monastery.
The Lord led him to Mount Steiri, in the area of Domvou. There he continued his ascetic struggle, accompanied by father Seraphim, who was also his spiritual child.
Nevertheless, the hateful devil found and took the opportunity to attack the Saint once more.
He was accused by local people as the one responsible for the escape of some slaves of a Hagarene lord from Livadia. For this reason, they arrested Saint David, imprisoned him and tortured him brutally.
Saint David suffered everything with patience. However, by the Providence of the Lord, some devout Christians appeared and paid the money to release the Saint.
When the Saint was released, he thought that it would not be good to return to his monastery. After some time, which he spent wandering in that area, without being able to find an appropriate place to rest, he decided to go to the island opposite, Euboea.
While he was on the coast of Atalanti, he saw a man with a boat and asked him kindly to take him to the island. The man saw the humble monk with the worn robe; he refused to transfer him and continued his work indifferently.
Saint David, without being upset by the man's behavior, went some meters away, removed his worn robe, laid it on the water and after making the sign of the cross, stepped on his robe and started sailing quickly through the waves.
The man, surprised, saw the Saint on his robe sailing and leaving the coast behind him. He then understood that this monk was a saint and he started shouting and begging...
- Come father, come father with my boat. Come father...
Saint David blessed him from afar and continued his journey.
With his robe he arrived at the village of Rovies. When he stepped on the shore, he began climbing the green mountain, which rose behind the village.
He found there the almost ruined chapel of the Transfiguration of Jesus Christ our Savior, which he totally reconstructed, assisted by the local people.
The holiness of Saint David was a powerful magnet attracting people who wanted to dedicate themselves to Jesus Christ. As a result, a small brotherhood quickly formed.
The cells, built to cover the needs of the brotherhood near the chapel, were not enough. Saint David decided to travel to faraway Russia to collect the money needed to build a new monastery. After surveying the area, he chose an appropriate high place on the mountain and, before leaving for his journey, gave instructions regarding the construction work to the craftsmen and artisans.
Saint David, assisted by the Greek community in Russia, which was flourishing during those years, collected a great amount of money. However, he was aware of the difficulties and the dangers of the long return journey. So he decided not to take the money with him, but to transfer it to the island by a different route.
He took a piece of wood, hollowed it out, and put all the money in it. Then he sealed the opening, made the sign of the Cross over it, and threw it into one of the rivers of Russia, while he began his return journey alone.
When the Saint arrived, after a long time, at the beach of Rovies, he saw the fishermen staring at a peculiar log and trying to break it into pieces with their axes. Their efforts were in vain, since after every stroke, the axes bent or broke.
Saint David came closer to them and told them that this log contained the money he had collected during his long journey and that it would open only by the Lord's will at the appropriate time.
When Saint David arrived at the monastery, he saw that the craftsmen had not observed his instructions and instead of building the new monastery on the top of the mountain, they had started building it near the chapel of the Transfiguration.
Saint David became upset. He asked them why they had disobeyed and they answered that on the top of the mountain, where he wanted the new monastery to be built, there was no water.
Then Saint David took some workers and monks and climbed the mountain. When they arrived at the place he had suggested for the new monastery, he got down on his knees and prayed to the Holy Mother. As soon as he finished his prayer, he knocked with his staff at the root of a big tree. Forthwith, water came streaming out of it, flowing like a river to the foothills.
However, for reasons known only to the Lord, the Saint allowed the craftsmen to continue the construction at the point where the monastery has stood up to the present day.
As for the water that still flows powerfully today, in 1963, some fellow-countrymen of the Saint created a channel to bring it into the yard of the monastery.
The natural gifts and the holiness of Saint David had become widely known. Many Metropolitans invited him to their dioceses for the spiritual benefit of the Christians.
Once, the lords and bishops of the Peloponnese invited him to resolve the problems and the divisions between them. Saint David began his journey with love and eagerness. Although the ship on which he was traveling encountered heavy seas and was wrecked, Saint David was rescued through a miracle and nine hours after the shipwreck the accompanying monks saw him floating on the sea, unscathed.
At one time, Saint David was going to Karystos on some business of the Monastery. On the road, he stopped at the village of Disto to rest himself. There, the residents of the village asked the
Saint to release them from the swarm of mos¬quitoes, from which they were suffering. The
Saint seeing their devotion, prayed fervently to the Lord and then a great miracle happened. Mosquito clouds started to fall and disappear into the sea, in front of the surprised eyes of the locals.
Another time, the Saint was in Elefsina for the spiritual benefit of the Chris¬tians. There, he was guest in the house of a devout Christian. The master of the house, so as to please the Saint, cooked among other dishes, a pumpkin, which at the time, was a newly introduced garden vegetable. But when they tasted the pumpkin they found that it was really bitter. The master of the house felt really bad. The Saint realised it, prayed secretly, and as a result the pumpkin became sweet and tasty.
The monastery became a beacon for the area of North Euboea which illumined the people's souls and comforted the Christians during those difficult years of slavery.
Saint David was distressed and hurt to see the poverty and misery of the people who came to the door of the monastery He cared first for the spiritual welfare of the pilgrims and then for their material needs.
The believers called the monastery "The Monastery of Charity".
When Saint David grew old he appointed another hegumen and withdrew to his retreat, which was a tiny cave formed by a complex of rocks in the forest. He stayed there in prayer during the whole week, eating only a piece of Antidoron and drinking only some holy water.
On Saturday afternoon Saint David would come to the monastery. On Sunday morning he served the Holy Liturgy, received Holy Communion and after advising and comforting the pilgrims to the Monastery, and educating and supporting the monks, he would leave late in the afternoon for his retreat.
When Saint David became even older, he foresaw his death in a divine revelation. Then he called the fathers of the monastery and announced to them that in three days he would pass away.
With fatherly love, he advised the monks accordingly. Shortly before rendering his holy soul into the hands of the Lord he said...
- Behold, my brothers, the Lord Jesus Christ is coming!
The monks of the monastery were desolate. With deep sadness and tears, they buried his body.
The miracles of Saint David have been numerous during the centuries, as have been the believers, who have become witnesses of his glory before the Lord's throne.
People with physical, psychic and spiritual diseases are freed from the burden of their ailments by leaning down to venerate his holy skull. They depart healed and they thank the Saint, praising God.
We commemorate him on 1st November.
May we all have his blessing!
HOLY MONASTERY OF SAINT DAVID THE ELDER
In the Ninth Article of the Nicea-Constantinople Symbol of Faith proclaimed by the Holy Fathers of the First and Second Ecumenical Councils, we confess our faith in "One, Holy, Catholic, and Apostolic Church." By virtue of the catholic nature of the Church, an Ecumenical Council is the Church's supreme authority, and possesses the competence to resolve major questions of church life. An Ecumenical Council is comprised of archpastors and pastors of the Church, and representatives of all the local Churches, from every land of the "oikumene" (i.e. from all the whole inhabited world).
The Orthodox Church acknowledges Seven Holy Ecumenical Councils: The First Ecumenical Council (Nicea I) (May 29, and also on seventh Sunday after Pascha) was convened in the year 325 against the heresy of Arius, in the city of Nicea in Bithynia under StConstantine the Great, Equal of the Apostles.
The Second Ecumenical Council (Constantinople I) (May 22) was convened in the year 381 against the heresy of Macedonias, by the emperor Theodosius the Great.
The Third Ecumenical Council (Ephesus) (September 9) was convened in the year 431 against the heresy of Nestorius, in the city of Ephesus by the emperor Theodosius the Younger.
The Fourth Ecumenical Council (Chalcedon) (July 16) was convened in the year 451, against the Monophysite heresy, in the city of Chalcedon under the emperor Marcian.
The Fifth Ecumenical Council (Constnatinople II) (July 25) "Concerning the Three Chapters," was convened in the year 553, under the emperor Justinian the Great.
The Sixth Ecumenical Council (Constantinople III) (January 23) met during the years 680-681, to fight the Monothelite heresy, under the emperor Constantine Pogonatos.
The fact that the Seventh Ecumenical Council (Nicea II) is not commemorated today testifies to the antiquity of today's celebration. The Seventh Council, commemorated on the Sunday nearest to October 11, was convened at Nicea in the year 787 against the Iconoclast heresy, under the emperor Constantine and his mother Irene.
The Church venerates the Holy Fathers of the Ecumenical Councils because Christ has established them as "lights upon the earth," guiding us to the true Faith. "Adorned with the robe of truth," the doctrine of the Fathers, based upon the preaching of the Apostles, has established one faith for the Church. The Ecumenical Councils, are the highest authority in the Church. Such Councils, guided by the grace of the Holy Spirit, and accepted by the Church, are infallible.
The Orthodox Church's conciliar definitions of dogma have the highest authority, and such definitions always begin with the Apostolic formula: "It seemed good to the Holy Spirit and to us..." (Acts 15: 28).
The Ecumenical Councils were always convened for a specific reason: to combat false opinions and heresies, and to clarify the Orthodox Church's teaching. But the Holy Spirit has thus seen fit, that the dogmas, the truths of faith, immutable in their content and scope, constantly and consequently are revealed by the conciliar mind of the Church, and are given precision by the holy Fathers within theological concepts and terms in exactly such measure as is needed by the Church itself for its economy of salvation. The Church, in expounding its dogmas, is dealing with the concerns of a given historical moment, "not revealing everything in haste and thoughtlessly, nor indeed, ultimately hiding something" (St Gregory the Theologian).
A brief summary of the dogmatic theology of the First Six Ecumenical Councils is formulated and contained in the First Canon of the Council of Trullo (also known as Quinisext), held in the year 692. The 318 Holy Fathers of the First Ecumenical Council are spoken of in this Canon I of Trullo as having: "with unanimity of faith revealed and declared to us the consubstantiality of the three Persons of the Divine nature and, ... instructing the faithful to adore the Father, Son, and Holy Spirit with one worship, they cast down and dispelled the false teaching about different degrees of Divinity."
The 150 Holy Fathers of the Second Ecumenical Council left their mark on the theology of the Church concerning the Holy Spirit, "repudiating the teaching of Macedonius, as one who wished to divide the inseparable Unity, so that there might be no perfect mystery of our hope."
The 200 God-bearing Fathers of the Third Ecumenical Council expounded the teaching that "Christ, the Incarnate Son of God is One." They also confessed that "she who bore Him without seed was the spotless Ever-Virgin, glorifying her as truly the Mother of God.
The 630 Holy Fathers of the Fourth Ecumenical Council decreed that "the One Christ, the Son of God... must be glorified in two natures."
The 165 God-bearing Holy Fathers of the Fifth Ecumenical Council "in synod anathematized and repudiated Theodore of Mopsuestia (the teacher of Nestorius), and Origen, and Didymus, and Evagrius, renovators of the Hellenic teaching about the transmigration of souls and the transmutation of bodies and the impieties they raised against the resurrection of the dead."
The 170 Holy Fathers of the Sixth Ecumenical Council "taught that we ought to confess two natural volitions, or two wills [trans. note: one divine, and the other human], and two natural operations (energies) in Him Who was incarnate for our salvation, Jesus Christ, our true God."
In decisive moments of Church history, the holy Ecumenical Councils promulgated their dogmatic definitions, as trustworthy delimitations in the spiritual battle for the purity of Orthodoxy, which will last until such time, as "all shall come into the unity of faith, and of the knowledge of the Son of God" (Eph. 4: 13). In the struggle with new heresies, the Church does not abandon its former dogmatic concepts nor replace them with some sort of new formulations. The dogmatic formulae of the Holy Ecumenical Councils need never be superseded, they remain always contemporary to the living Tradition of the Church. Therefore the Church proclaims:
"The faith of all in the Church of God hath been glorified by men, which were luminaries in the world, cleaving to the Word of Life, so that it be observed firmly, and that it dwell unshakably until the end of the ages, conjointly with their God-bestown writings and dogmas. We reject and we anathematize all whom they have rejected and anathematized, as being enemies of Truth. And if anyone does not cleave to nor admit the aforementioned pious dogmas, and does not teach or preach accordingly, let him be anathema" (Canon I of the Council of Trullo).
In addition to their dogmatic definitions, the Holy Fathers of the Ecumenical Councils exerted great efforts towards the strengthening of church discipline. Local Councils promulgated their disciplinary canons according to the circumstances of the time and place, frequently differing among themselves in various particulars.
The universal unity of the Orthodox Church required unity also in canonical practice, i.e. a conciliar deliberation and affirmation of the most important canonical norms by the Fathers of the Ecumenical Councils. Thus, according to conciliar judgment, the Church has accepted: 20 Canons from the First, 7 Canons from the Second, 8 Canons from the Third, and 30 Canons from the Fourth Ecumenical Synods. The Fifth and the Sixth Councils concerned themselves only with resolving dogmatic questions, and did not leave behind any disciplinary canons.
The need to establish in codified form the customary practices during the years 451-680, and ultimately to compile a canonical codex for the Orthodox Church, occasioned the convening of a special Council, which was wholly devoted to the general application of churchly rules. This was convened in the year 692. The Council "in the Imperial Palace" or "Under the Arches" (in Greek "en trullo"), came to be called the Council in Trullo. It is also called the "Quinisext" [meaning the "fifth and sixth"], because it is considered to have completed the activities of the Fifth and Sixth Councils, or rather that it was simply a direct continuation of the Sixth Ecumenical Council itself, separated by just a few years.
The Council in Trullo, with its 102 Canons (more than of all the Ecumenical Synods combined), had a tremendous significance in the history of the canonical theology of the Orthodox Church. It might be said that the Fathers of this Council produced a complete compilation of the basic codex from the relevant sources for the Orthodox Church's canons. Listing through in chronological order, and having been accepted by the Church the Canons of the Holy Apostles, and the Canons of the Holy Ecumenical and the Local Councils and of the holy Fathers, the Trullo Council declared: "Let no one be permitted to alter or to annul the aforementioned canons, nor in place of these put forth, or to accept others, made of spurious inscription" (2nd Canon of the Council in Trullo).
Church canons, sanctified by the authority of the first Six Ecumenical Councils (including the rules of the Seventh Ecumenical Council in 787, and the Constantinople Councils of 861 and 879, which were added later under the holy Patriarch Photius), form the basis of THE RUDDER, or KORMCHAYA KNIGA (a canon law codex known as "Syntagma" or "Nomokanon" in 14 titles). In its repository of grace is expressed a canonical norm, a connection to every era, and a guide for all the local Orthodox Churches in churchly practice.
New historical conditions can lead to the change of some particular external aspect of the life of the Church. This makes creative canonical activity necessary in the conciliar reasoning of the Church, in order to reconcile the external norms of churchly life with historical circumstances. The details of canonical regulation are not fully developed for the various eras of churchly organization at all once. With every push to either forsake the literal meaning of a canon, or to fulfill and develop it, the Church again and again turns for reasoning and guidance to the eternal legacy of the Holy Ecumenical Councils, to the inexhaustable treasury of dogmatic and canonical truths.
Concealing her noble rank, she hid out first at Seleucia, and then at Tarsus. There around the year 305 she was recognized, arrested and brought to trial before the governor, Alexander. Strengthened by the Lord, she fearlessly answered the judge's questions, and firmly confessed her faith in Christ.
The governor gave orders to beat the saint with rods. During her torments St Julitta kept repeating, "I am a Christian, and will not offer sacrifice to demons."
The little boy Cyricus cried, seeing his mother being tortured, and wanted to go to her. The governor Alexander tried to sit him on his lap, but the boy broke free and shouted, "Let me go to my mother, I am a Christian." The governor threw the boy down from the high tribunal and kicked him down the stone steps. The boy struck his head on the sharp edges and died.
St Julitta, seeing her lacerated son, gave thanks to God that He had permitted her child to be perfected before her, and to receive the unfading crown of martyrdom. After many cruel tortures St Julitta was beheaded with a sword.
The relics of Sts Cyricus and Julitta were uncovered during the reign of St Constantine the Great (May 21). A monastery was built near Constantinople in honor of these holy martyrs, and a church was built not far from Jerusalem.
We pray to Sts Cyricus and Julitta for family happiness, and the restoration of sick children to health.
Troparion - Tone 4
Blessed Julitta, Christ God's rational ewe-lamb, with holy Cyricus, her three-year-old offspring, stood at the judgment seat and with authority and great boldness they proclaimed the true Faith of the Christians. In no wise were they afraid of the threats of the tyrants; and now in Heaven, wearing precious crowns, they both rejoice as they stand before Christ our God.
Kondakion - Tone 4
As the Martyr of Christ God, the chaste Julitta, in her arms bare Cyricus, she cried out in the stadium with manful courage and boundless joy: Thou art the strength of the Martyrs, O Christ my God.
16. FREEDOM LIES IN HEAVEN
In the name of God, in the name of Heaven
let's break the chains and set us free
we have to be united to fight back the beast.
There's so much pain and isolation
Birth control manipulation.
The project of Doom. The New Order Lords.
I don't want to be their fool no more
to be another living ghost
I'll stand and fight for my soul
Keep the true faith into your heart.
There will be a Kingdom Come
Never let your spirit surrender
Take my hand and we can make it
freedom lies in Heaven
There's no more time for business talking
Mr. Money is out to lunch
You're just a lonely number,
counting on his lonely clock.
Holy wars, desecrations
the media slaves have a show for you
If you want to play wild, they hunt you like a wolf.
I don't want to be their fool no more
to be another living ghost
I'll stand and fight for my soul
Keep the true faith into your heart.
There will be a Kingdom Come
Never let your spirit surrender
Take my hand and we can make it
freedom lies in Heaven
Can you survive, go on cruising
You're mesmerized with just and gre
Stranded and twisted, gone with your sin
For the love for God for the love of money
Where justice lies killing free
The surer cops are coming
And they all shine like steel
I don't want to be their fool no more...
Keep the true faith into your heart...
Saint Andrew, Archbishop of Crete, was born in the city of Damascus into a pious Christian family. Up until seven years of age the boy was mute and did not talk. However, after communing the Holy Mysteries of Christ he found the gift of speech and began to speak. And from that time the lad began earnestly to study Holy Scripture and the discipline of theology.
At fourteen years of age he went off to Jerusalem and there he accepted monastic tonsure at the monastery of St Sava the Sanctified. St Andrew led a strict and chaste life, he was meek and abstinent, such that all were amazed at his virtue and reasoning of mind. As a man of talent and known for his virtuous life, over the passage of time he came to be numbered among the Jerusalem clergy and was appointed a secretary for the Patriarchate -- a writing clerk. In the year 680 the locum tenens of the Jerusalem Patriarchate, Theodore, included archdeacon Andrew among the representatives of the Holy City sent to the Sixth Ecumenical Council, and here the saint contended against heretical teachings, relying upon his profound knowledge of Orthodox doctrine. Shortly after the Council he was summoned back to Constantinople from Jerusalem and he was appointed archdeacon at the church of Hagia Sophia, the Wisdom of God. During the reign of the emperor Justinian II (685-695) St Andrew was ordained bishop of the city of Gortineia on the island of Crete. In his new position he shone forth as a true luminary of the Church, a great hierarch -- a theologian, teacher and hymnographer.
St Andrew wrote many liturgical hymns. He was the originator of a new liturgical form -- the canon. Of the canons composed by him the best known is the Great Penitential Canon, including within its 9 odes the 250 troparia recited during the Great Lent. In the First Week of Lent at the service of Compline it is read in portions (thus called "methymony" [trans. note: from the useage in the service of Compline of the "God is with us", in Slavonic the "S'nami Bog", or in Greek "Meth' Humon ho Theos", from which derives "methymony"], and again on Thursday of the Fifth Week at the All-night Vigil during Matins.
St Andrew of Crete gained renown with his many praises of the All-Pure Virgin Mary. To him are likewise ascribed: the Canon for the feast of the Nativity of Christ, three odes for the Compline of Palm Sunday and also in the first four days of Holy Passion Week, as well as verses for the feast of the Meeting of the Lord, and many another church-song. His hynographic tradition was continued by the churchly great melodists of following ages: Saints John of Damascus, Cosma of Maium, Joseph the Melodist, Theophan the Written-upon. There have also been preserved edifying Sermons of St Andrew for certain of the Church feasts.
Church historians are not of the same opinion as to the date of death of the saint. One suggests the year 712, while others -- the year 726. He died on the island of Mytilene, while returning to Crete from Constantinople, where he had been on churchly business. His relics were transferred to Constantinople. In the year 1350 the pious Russian pilgrim Stephen Novgorodets saw the relics at the Constantinople monastery named for St Andrew of Crete.
The chapel with St. Andew's Tomb
2 Heb 9:1-7 Lk 1:39-49,56
3 Rom 5:1-10 Mt 6:22-33
4 Rom 9:18-33 Mt 11:2-15
5 Gal 5:22-6:2 Mt 11:27-30
6 Rom 11:2-12 Mt 11:20-26
7 Gal 3:23-4:5 Mk 5:23-34
8 1Ti 4:9-15 Lk 6:17-19; 9:1;10:16-22
9 Rom 6:11-17 Mt 8:14-23
10 Rom 6:18-23 Mt 8:5-13
11 2Co 6:1-10 Lk 7:36-50
12 Rom 14:9-18 Mt 12:14-16,22-30
13 Heb 2:2-10 Mt 12:38-45
14 Rom 16:1-16 Mt 16:20-24
15 1Co 13:11-14:5 Mt 17:24-18:4
16 Rom 8:14-21 Mt 9:9-13
17 Titus 3:8-15 Mt 5:14-19
18 Rom 16:17-24 Mt 13:10-23
19 1Co 1:1-9 Mt 13:24-30
20 James 5:10-20 Lk 4:22-30
21 1Co 3:18-23 Mt 13:36-43
22 1Co 9:2-12 Lk 8:1-3
23 Rom 9:1-5 Mt 9:18-26
24 Rom 12:6-14 Mt 9:1-8
25 Gal 4:22-27 Lk 8:16-21
26 Gal 3:23-4:5 Mk 5:25-34
27 2Ti 2:1-10 Jn 15:17-16:2
28 Acts 6:1-7 Mt 15:12-21
29 1Co 7:35-8:7 Mt 15:29-31
30 Acts 15:35-41 Mt 10:37-11:1
31 Rom 15:1-7 Mt 9:27-35