Wednesday, July 29, 2009


Journey Through Scripture: A Parish Based Bible Study Program

This dynamic series combines live presentation, multimedia, small group discussion and some outside reading, to help ordinary Catholics to grow in their knowledge of the Scriptures while deepening their understanding of the riches of the Catholic faith.

To see upcoming Journey Through Scripture Training locations go to our Events Page.

Reading the Bible from the heart of the Church — that’s what the St. Paul Center’s parish-based Bible study program, “Journey Through Scripture,” is all about. It’s a way for ordinary Catholics to grow in their knowledge of the Scriptures while deepening their understanding of the riches of the Catholic faith.

“This was the best
study I have been
to since I became
Catholic almost thirty years ago.”

Distinctively Catholic, Journey Through Scripture takes a holistic approach, looking at the entire Bible and how all of its parts work together. It’s grounded in history, yet vibrantly connected to the life of the Church today. The program examines the biblical foundations of key doctrines, and the Bible as a foundation for prayer and the moral life. True to Catholic tradition, Journey Through Scripture trains its sights on Scripture’s literal-historical and spiritual senses; yet it never reduces the study of Scripture to mere apologetics or proof-texting.

Journey Through Scripture is a dynamic series incorporating live presentation, multimedia, small group discussion and some outside reading. The program is currently comprised of four different studies:
  1. Genesis to Jesus
  2. The Bible and the Mass
  3. The Bible and Mary
  4. The Bible and the Sacraments.

The goal of Journey Through Scripture is to help people read the Bible the way the Church does in the Liturgy.

It highlights the pattern of promise and fulfillment that the Catechism and the Lectionary teach us to expect, reading the Old Testament in light of the New and the New Testament in light of the Old — all the while respecting the literary and historical integrity of both Testaments. Our guiding principles are points 101-133 of the Catechism of the Catholic Church.

“Great program. This is the evangelization of the Catholic Church that I was looking for.”

Looking at Salvation History unfolding throughout the Bible and recognizing that we are part of the story, our desire is to be like the disciples on the Road to Emmaus. We want our hearts to burn within us as we read the words of Scripture and hear them proclaimed at Mass.

How Does It Work?
How Do I Get Trained?

Tuesday, July 28, 2009

The Gospel According to Saint Paul

A Six Lesson Audio Bible Study Course
As we continue to celebrate the Year of St. Paul, join Dr. Scott Hahn as he explores the rich theology of the “Doctor of the Gentiles” in this six lesson audio series available as part of our free online studies.

Lesson One - “Saint Paul Called or Converted?”

Audio:Listen to Lesson One Here:

Part 1

Part 2


St. Paul Timeline [.pdf]
St. Paul Outline [.pdf]

Lesson Two - “The Word of the Cross and The Wisdom of God”

1stCorinthians 1 & 2


Listen to Lesson Two Here:

Audio File


Pope Benedict XVI on
St. Paul’s Biography [.pdf]
St. Paul’s Conversion [.pdf]

Lesson Three - “1st Corinthians 3 & 4”

1stCorinthians 3 & 4


Listen to Lesson Three Here:

Audio File


Pope Benedict XVI
On Paul, an Apostle of Christ [.pdf]

Lesson Four - “The Corinthian Church:
The Temple of God”

1stCorinthians 10


Listen to Lesson Four Here:

Audio File


Pope Benedict XVI
On Paul’s Dealings with Peter [.pdf]

Lesson Five - “Share in the Cup of Blessing”

1stCorinthians 11


Listen to Lesson Five Here:

Audio File


Pope Benedict XVI
On Paul and the Others Apostles [.pdf]

Lesson Six

Listen to Lesson Six Here:

Audio File

Sunday, July 19, 2009

Biblical Texts related to Catholic Liturgy

Biblical Background for the Christian Eucharist:

The Catholic Mass is not only based on the "Last Supper" that Jesus had with his disciples, but is also influenced by a long history of special meals celebrated by ancient Jews and early Christians, both before, during, and after the lifetime of Jesus:The Feeding of the 5000 - by Rudolf Koch
  • The first Passover meal of the Israelites in Egypt (Exod 12:1-28)
  • The annual Jewish Passover meals (Exod 12:43-51; Lev 23:4-14; Num 9:1-14; 28:16-25; Deut 16:1-8)
  • Jesus' feeding of the 5000 in Galilee (Mark 6:30-44; Matt 14:13-21; Luke 9:10-17; John 6:1-14)
  • Jesus' feeding of another crowd of 4000 people (Mark 8:1-10; Matt 15:32-39)
  • Jesus' Last Supper with his disciples (Mark 14:12-27; Matt 26:17-30; Luke 22:7-39; cf. 1 Cor 11:23-25)
  • The risen Jesus' meal with two disciples at Emmaus (Luke 24:13-35)
  • The risen Jesus' breakfast at the Sea of Galilee (John 21:1-14)
  • Early Christians in Jerusalem share in the "Breaking of the Bread" (Acts 2:42-47)
  • Early Christians in Troas "break bread" with Paul (Acts 20:5-11)
  • Early Christians in Corinth celebrate the "Lord's Supper" (1 Cor 10:16-17; 11:17-34)
  • for a compilation of these biblical texts, click here

Use of Scripture in Early Christian Worship:

From the very beginning, Christian worship has not only involved the sharing of bread and wine in a ritual meal, but also readings from the sacred scriptures (as also done in Jewish synagogue services). Early Christians not only read from the Jewish scriptures, but soon also included some writings of Christian leaders:

  • Jesus reads from the book of the prophet Isaiah during a synagogue service (Luke 4:16-22, citing Isa 61:1-2)
  • The risen Jesus explains the meaning of the scriptures to two disciples (Luke 24:25-47)
  • The apostles base their preaching on the scriptures (Acts 2:14-36; 7:2-53; 17:1-11)
  • Christians read from the books of "the Law and the Prophets" (Acts 13:15-44)
  • The scriptures are applied to all aspects of Christian life (2 Tim 3:15-16)
  • The letters of Paul are already considered "scripture" (2 Peter 3:15-17)

Biblical Background of Liturgical Texts:

The words spoken by the priests and the people during the Catholic Mass and other Christian liturgies are not only based loosely on the Bible; many of them are direct quotations from particular biblical texts:

The Divine Meal - by Rudolf Koch

Introductory Rites:

  • Sign of the Cross: "In the name of the Father, and of the Son, and of the Holy Spirit."
    (see Matt 28:19; cf. John 14:13-14; Acts 2:21)
  • Formal Greeting:
    1. "The grace of our Lord Jesus Christ..." (2 Cor 13:14)
    2. "The grace and peace of God our Father..." (Eph 1:2)
    3. "The Lord be with you." (2 Tim 4:22; cf. Matt 1:23; 28:20)
  • Rite of Blessing and Sprinkling Holy Water (see Ezek 36:25; cf. Num 8:7a)
  • Penitential Rite:
    1. "I confess to almighty God..." (cf. Lev 5:5; Neh 1:5-9; Dan 9:3-19; James 5:16)
    2. "Lord, Have Mercy" ( Matt 15:22; 17:15; 20:30-31; cf. Ps 123:3)
  • "Glory to God in the highest..." (Luke 2:14; cf. Rev 4:11; 5:11-14)
  • Prayers concluded by "Amen" (Neh 8:6; Ps 41:13; Rom 16:27; Heb 13:20-21; Rev 7:16)

Liturgy of the Word:

  • Introductory/Concluding Dialogues:
    • "A reading from the book/letter of..."
    • "The Word of the Lord" - "Thanks be to God"
    • "A reading from the holy Gospel according to..." - "Glory to you, O Lord"
    • "The Gospel of the Lord" - "Praise to you, Lord Jesus Christ"
  • Acclamations before the Gospel:
    • "Alleluia" (many Psalms, esp. Ps 146-150; Rev 19:1-6)
    • "Praise to you, Lord Jesus Christ, King of endless glory!" (cf. Ps 24:7-10; 1 Thess 2:12; 2 Tim 4:18)
    • "Praise and honor to you, Lord Jesus Christ!" (cf. Dan 4:34, 37; 1 Peter 1:7)
    • "Glory and praise to you, Lord Jesus Christ!" (cf. Phil 1:11)
  • Profession of Faith:
    • "We believe..." (Mark 9:24; John 11:27; cf. John 14:1; 1 John 5:10)
  • General Intercessions:
    • "We pray to the Lord" - "Lord, hear our prayer"

Liturgy of the Eucharist:

  • Preparation of the Gifts: "Blessed are you, Lord, God of all creation..." (cf. 1 Chron 29:10; Ps 72:18-19; 119:10; Luke 1:68)
  • Eucharistic Acclamations:
    • "Holy, Holy, Holy Lord, God of power and might..." (Isa 6:3; Rev 4:8)
    • "Blessed is he who comes in the name of the Lord." (Ps 118:26; Mark 11:10)
  • Words of Institution: "Take, eat, this is my body..." (Mark 14:22-24; Matt 26:26-28; Luke 22:19-20; 1 Cor 11:23-25)
  • Memorial Acclamations:
    1. "Christ has died; Christ is risen; Christ will come again." (cf. 1 Thess 4:14-15; 1 Cor 15:3-23)
    2. "Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory." (cf. 1 Cor 16:22)
    3. "When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory." (cf. 1 Cor 11:26)
    4. "Lord, by your cross and resurrection, you have set us free. You are the Savior of the world." (cf. Luke 4:42)
  • Lord's Prayer: "Our Father in heaven..." (Matt 6:9-13; cf. Luke 11:2-4; Mark 14:36; Gal 4:6)
    • Doxology: "For the kingdom, the power, and the glory are yours..."
      (found only in some biblical manuscripts after Matt 6:13; cf. Rev 4:11; 1 Chron 29:11)
  • Greeting of Peace: "The peace of the Lord be with you always." (cf. John 14:27; 16:33; 20:19-20; 20:26)
  • Breaking of the Bread: "Lamb of God, you take away the sins of the world..." (cf. John 1:29, 36; cf. Rev 5:6-13; 22:1-3)
  • Preparation before Communion: "Lord, I am not worthy to receive you, but only say the word and I shall be healed." (cf. Luke 7:1-10)

Concluding Rite:

  • Final Blessing (cf. Gen 28:3; Deut 14:29; Num 6:23-27; Ps 29:11)
  • Dismissal:
    1. "Go in the peace of Christ."
    2. "The Mass is ended; go in peace."
    3. "Go in peace to love and serve the Lord." (cf. Deut 10:11-13; Judg 18:6; Luke 7:50)

The Liturgy of the Hours and Other Prayers:

  • The Canticle of Mary (Magnificat):
    • "My soul proclaims the greatness of the Lord..." (Luke 1:46-53)
  • The Canticle of Zechariah (Benedictus):
    • "Blessed be the Lord, the God of Israel..." (Luke 1:68-79)
  • The Canticle of Simeon (Nunc Dimittis):
    • "Lord, now let your servant go in peace..." (Luke 2:29-32)
  • The Hail Mary (Ave Maria):
    • "Hail Mary, full of grace, the Lord is with you." (Luke 1:28)
    • "Blest are you among women, and blessed is the fruit of your womb." (Luke 1:42; cf. Deut 7:12-13; 28:

Saturday, July 18, 2009

I’ve got to MOVE iT! Philippians 3:13-14


I’ve got to MOVE it! Philippians 3:13-14


Thursday, July 16, 2009


by Felix Just, S.J., Ph.D.

There is no single word in biblical Hebrew or Greek that signifies “prayer” in general, but rather a whole series of different words with related meanings, such as “praise, adore, give thanks, confess, bless, repent, ask, plea, beg, petition, worship, sacrifice, bow down, sing psalms, etc.”

To learn about the wide variety of “prayer” in the Bible, we can not only look at the explicit teachings about prayer by Jesus, Paul, and other biblical characters and authors, but also consider the situations in which these figures are portrayed as praying, as well as the texts of specific prayers they are said to have spoken. While all four Gospels contain some teachings and examples or prayer, by far the most prayer-related material is found in Luke’s Gospel.

GreekEnglishMattMarkLukeJohnActsPaulHebCathRevNT Total
proseuxomaito pray, speak to God1510190161915085
proseuxhprayer, request223091403336
euxomaito pray, make a vow0000230207
euxhprayer, vow0000200103
deomaito ask, beg, plead10807600022
dehsijprayer, plea, petition003001212018
eulogewto bless551311772041
euxaristewto give thanks224322400138
proskunewto bow down, worship13231141202460
adw & wdhto sing / song000002 / 2003 / 55 + 7
umnew & umnojto sing hymns / hymn1 / 01 / 0001 / 00 / 21 / 0004 + 2
yallw & yalmojto sing psalms / psalm000 / 200 / 24 / 301 / 005 + 7
epaitew & prosaitewto beg0021000002 + 1

Prayers spoken by Jesus himself:

  • While teaching the disciples to pray: The Lord’s Prayer (Matt 6:9-13; Luke 11:2-4)
  • Thanking the Father for hiding things from the wise, revealing them to children (Matt 11:25-30; Luke 10:21-24)
  • Before curing a deaf man, Jesus looks up to heaven, sighs, and says, "Ephphatha" (Mark 7:31-35)
  • Before calling Lazarus out of the tomb (John 11:41-42)
  • After the Last Supper discourse: Jesus’ Great Prayer to the Father (John 17:1-26)
  • While at Gethsemane (Matt 26:36-44; Mark 14:32-39; Luke 22:41-46; cf. John 18:11)
  • While hanging on the cross (Matt 27:46; Mark 15:34; Luke 23:34, 46; cf. John 19:30)

Other occasions when Jesus prays:

  • After having been baptized in the Jordan river, Jesus remains praying (Luke 3:21)
  • While living in Capernaum, Jesus goes outside of town to pray by himself (Mark 1:35; cf. Luke 5:16)
  • Before choosing his Twelve Apostles, Jesus spends the night in prayer (Luke 6:12)
  • Jesus give thanks (to God) before distributing food to 5000 people (Matt 14:19; Mark 6:41; Luke 9:16; John 6:11)
  • After feeding the 5000, Jesus goes off by himself to pray (Matt 14:23; Mark 6:46)
  • In feeding the 4000, Jesus gives thanks (to God) before distributing the loaves (Matt 15:36; Mark 8:6-7)
  • Jesus prays alone before asking the disciples who people think he is (Luke 9:18)
  • Jesus goes up a mountain with three disciples to pray, when he is transfigured (Luke 9:28-29)
  • After observing Jesus at prayer, one of his disciples asks him to reach them to pray (Luke 11:1)
  • People bring children to Jesus for him to lay his hands on them and pray (Matt 19:13)
  • Jesus prays blessings over bread and wine at the Last Supper (Matt 26:26-28; Mark 14:22-23; Luke 22:17-20)
  • Jesus prays the Peter’s faith may not fail (Luke 22:32)
  • Jesus mentions that he could call upon his Father to save him (Matt 26:53)

Wednesday, July 15, 2009


Well, basically, Catholics commit themselves to the Sacred Tradition of the Church because it is out of this Tradition that Scripture came, because Scripture itself recommends and confirms this Tradition, and because nothing in Scripture says that this Tradition should cease to be authoritative in the lives of Christians once content from that Tradition was written down and canonized.

By "Sacred Tradition" I mean the various ways in which the teaching of the Apostles, the "deposit of faith," is passed on and preserved by the Church. This deposit was preserved and passed on through the writing of Sacred Scripture, which was inspired by the Holy Spirit, but it also was (and continues to be) preserved in the ordinary teaching of the successors of the Apostles (the bishops), in the writings of the early Church Fathers, in the authoritative documents of the Church (encyclicals, apostolic exhortations, dogmatic constitutions, conciliar canons, etc.), and in the liturgical worship of the faithful. Since the teaching and preaching of the Apostles has a divine origin, as does the consigning of that preaching to writing, both the preaching and the writing comprise the "Word of God" and thus "must be accepted and honored with equal sentiments of devotion and reverence" (Dei Verbum, no. 9).

Paul is particularly adamant about respecting this Tradition. He presents Scripture and Tradition as standing alongside each other (cf. 2 Thes 2:15; 2 Tim 3:10,14-15). He affirms the Tradition that his audience has received (cf. Rom 10:8,17; Gal 1:11-12; Eph 1:13-14; Col 1:5-7; Titus 1:3), commands them to follow it (cf. Phil 4:9; 1 Thes 4:1-2; 2 Thes 3:6-7; 2 Tim 1:13), and praises them when they do (cf. 1 Cor 11:2; 15:1,3,11; 1 Thes 2:13). There is simply no indication from his writing that he wished for them to do away with Tradition. Instead, he seems to be affirming it around every corner. There is also no indication that this Tradition would somehow cease to exist or to be authoritative. Instead, Paul indicates that it will continue forever (cf. 1 Tim 6:20; 2 Tim 2:2) [Peter does too, cf. 1 Pet 1:25; 2 Pet 1:12,15].

Note that, whenever "tradition" is condemned in Scripture, for example, by Jesus (cf. Mt 15:3-9; Mk 7: 8-13) or by Paul (cf. Col 2:8), what is being condemned are the traditions of men, or traditions that are contrary to the Word of God. The authentic, Sacred Tradition of the Church, however, has its very source in Jesus Christ and is preserved by the Holy Spirit working in the Church. Surely you can see why I would not think that those verses apply, and really, in order to prove that they do, you would have to prove that some element of the Sacred Tradition of the Church was contrary to the written articulation of it in Scripture.

I hope that answers your question. There are many different ways to articulate what Sacred Tradition is, and what the relationship is between it, Scripture, and the Magisterium (or teaching office) of the Church. I highly,highly suggest reading the Catechism, nos. 74-95, and Dei Verbum (Dogmatic Constitution on Divine Revelation, from the Second Vatican Council) in full.

Pax Christi,


ransubstantiation is what takes place in the Mass when the bread and wine become the Body, Blood, Soul, and Divinity of Jesus Christ. It is basically a way of explaining how the change from "bread" to "Jesus" takes place. In transubstantiation, theaccidents of the bread and wine remain the same while the substance of the bread and wine are changed.

Of course, in order to understand this, you have to know what "accidents" and "substance" are. Whatever the senses perceive of a thing are theaccidents of that thing. They are not the thing itself but merely the perceptible qualities or characteristics of the thing. The substance, however, is the thing itself, or rather, the essence of the thing.

So, take for example the bread used in Mass. The accidents of it are: roundness, whiteness, crispiness, bread-like smell, bread-like taste. The substance of it is: "bread." Our senses perceive the accidents; only the mind knows the substance.

In every case in the universe but one, when the substance changes, the accidents of it change too since the accidents are attached to (or, exist in) the substance. For example, when a caterpillar becomes a butterfly, it also changes in outward appearance b/c, well, butterflies have different outward characteristics than caterpillars do.

Only in the transubstantiation of the Eucharistic elements does the accidents remain even though the substance changes. Maybe an illustration will be helpful. I saw a magic trick once where a man in a black costume stood in the middle of the stage. Some assistants pulled up a curtain around him. There was smoke and flashes of light. When they dropped the curtain to the floor there stood a woman in the same black costume. Transubstantiation is kinda like that. The "costume" of bread is suspended ("in mid air" so to speak) while the underlying substance (or thing that wears the costume) is changed.

I hope that helps you to make sense of this mystery. It is universally accepted that all created things have accidents and substance. The only quarrel is over whether or not God desires to suspend the laws of the universe in this one instance in order to be substantially present in the Eucharist.

There are two articles that I highly suggest if you would like to learn more about transubstantiation:Thank you for your question.

Pax Christi,

Tuesday, July 14, 2009


Special Thanks to Bro.Fred Medina

Monday, July 13, 2009



V. The Angel of the Lord declared unto Mary.
R. And she conceived by the Holy Spirit. [Recite the Hail Mary]

V. Behold the handmaid of the Lord.
R. Be it done unto me according to Thy word. [Recite the Hail Mary]

V. And the Word was made flesh.
R. And dwelt among us. [Recite the Hail Mary]

V. Pray for us, O Holy Mother of God.
R. That we may be made worthy of the promises of Christ.


Hail Mary, full of grace, the Lord is with thee.
Blessed art thou among women, and blessed is
the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners,
now, and at the hour of our death. Amen.


Pour forth, we beseech Thee, O Lord, Thy grace into our hearts;
that we to whom the Incarnation of Christ, Thy Son, was made known by the
message of an Angel, may by His Passion and Cross, be brought to the glory
of His Resurrection through the same Christ Our Lord. Amen.

"Whoever shall devoutly recall to me the joy I felt upon uttering the words,
"Behold the handmaid of the Lord," I will most truly show him that I am
his Mother, and unfailingly, I will succor him."

----- The Blessed Mother to St. Gertrude the Great

Sunday, July 12, 2009


Thursday, July 9, 2009


Tuesday, July 7, 2009


Caritas in Veritate




Read the Pope's New Encyclical

Listen to this article. Powered by


Weekly Household Guide

Week 1 - July 6-10

1 Cor 6:17


But he who joins himself to the Lord becomes spiritually one with Him.


As Couples for Christ, we all endeavor to truly be one with Christ reflecting

His mind, heart and will in our lives.

The decision to be “for” Christ necessitates a decision to truly bind ourselves as one in the Lord.

As we grow in oneness of Spirit, people begin to see Jesus in us.

    • We reflect God’s life within us.
    • We dwell in God’s presence.
    • We persevere in imitating Jesus and the Father.
    • We embrace God’s training and discipline.

These external manifestations of the Spirit in our lives become the seedbed for concreteChristian witness, as God uses us as instruments for making His presence in the world seen and felt by others, who as yet do not know Him.

Discussion Question:

  1. In my years as CFC, how deep I have grown in familiarity and oneness in spirit with Christ:
    • reflecting His life within me?
    • dwelling in His presence?
    • imitating His example?
    • embracing His training and discipline?

Weekly Household Guide

Week 2 - July 13 to 17

    1 Cor 6:19-20


“Don’t you know that your body is the temple of the Holy Spirit who lives in you and who was given to you by God?”


Every time we talk of the body being a temple of the Holy Spirit, we are drawn to focus on the aspect of purity of the flesh. But the body is more than just physical. Beyond physical purity then which we should keep, we should also actively advocatepurity of heart and spirit truly reflecting our being born of the Father, and child of God.

How is this reality manifested in our presence?

    − What do our eyes behold?

    Do we see more good than bad?

    − What do our ears hear?

    Do we hear God’s promptings beyond what people say?

    − What do our mouths declare?

    Do we proclaim God and His goodness in all?

    − What do our hands touch?

    Do our hands touch to heal, to give, and to nourish?

    − What do our feet pursue?

    Do we walk only towards the light and shun what is dark and evil?

Our body, temple of the Holy Spirit needs to constantly be kept pure.

Discussion Question:

  1. How are we actively keeping our bodies truly fit to be the Spirit’s dwelling place.
  2. Is the Spirits within us, truly glorified or wrongly oppressed?

Weekly Household Guide

Week 3 - July 20-24

1 Cor 7:1


A man does well not to marry.


Marriage was instituted by God to call man and woman to oneness in raising humankind.

The oneness desired is to be reflective of the unity that binds Father, Son and Spirit. It is a tall task, one that can only find fulfillment, where God is a party to the marriage.

It is His grace that makes the union possible. Human efforts of even both husband and wife, and even with the best they can and will give, are doomed to fall short and fail where God is absent.

A man who decides to marry must know that this is what God expects of him, and must likewise decide to plead with God for the grace of His uniting Spirit.

Discussion Questions:

1) Do we acknowledge God’s role in our marriage?

2) How have we invited God’s participation in building our home for God?

3) What manifestations of God’s power are reflected in our union?

Weekly Household Guide

Week 4 - July 27-31

1 Cor 7:3


A man should fulfill his duty as a husband and a woman should fulfill her duty as a wife, and each should satisfy the other’s needs


What are the duties of spouses to one another; what are husbands accountable to their wives about, and what are wives, in turn accountable to their husbands about?

Duty implies a promise, a covenant by the pact of matrimony, sealed with God as witness in the sacrament. Duty here, then implies full knowledge, full consent, and full commitment. Rendering the duty is therefore a must.

It is both spouses’ commitment to seek the good of their beloved in all aspects of welfare in both body and spirit.

Spiritual oneness pursued in seeking each other’s mind, heart and will in all aspects of couple life: individual needs, marriage and family goals, the raising of children, building a home for God- nourishing, strengthening and enhancing the union, needs to find full physical expression in the couple’s sex life.

As in the spiritual and emotional realms, both spouses must seek to satisfy one another’s physical needs for intimacy and oneness.

All efforts at unity and coming together of both persons must converge on the marital bed, where two are physically made one.

Out of this Eucharist then, God calls life to birth and blesses it.

Discussion Questions:

  1. How faithful are we to every aspect of our marital duty as spouses?
  2. In what areas do we need Godly intercession?