Suggestions on How to Uses This Study Guide (PDF)
1. The volume entitled The Syriac Hymns on Fasting is meant to be used in parishes, seminaries, and Syriac theology courses. The questions below are meant to guide the reader, pastor, retreat master, or professor in reflecting on these hymns. They are divided by sections, following the outline of each hymn in the book. For convenience, we have also added an indicator of difficulty in red at the end of each question:
* Easy: The answers to these questions are generally clear, once one reads the text. They also tend to engage primarily the individual’s own opinions and life experiences. They are suitable for a general audience, such as fo a spiritual retreat or group discussion.
** Medium: These questions require some textual analysis and, quite possibly, the guidance of a pastor or teacher. They are more suitable for adult faith formation.
*** Hard: These questions (and they are not many) require a deep textual analysis and theological reflection. They are most suitable for advanced learners, such as seminarians or theology students.
2. It is up to the pastor, retreat master, or professor to select which of the numerous questions are more useful to their congregation or audience or how many questions to answer.
3. The Syriac Hymns on Fasting can be explored one hymn at a time. For example, a pastor might preach on one hymn during the Friday services of the Benediction of the Cross for the whole season of Lent, focusing on one or two sections each week. The questions can guide his reflection on each section and draw his attention to possible homily topics. The following year, he might preach on another hymn. In this way, this book and accompanying study guide are designed to serve as the foundation for Lenten homilies and reflections for at least five years.
4. On the other hand, if a pastor is holding weekly adult faith formation classes, for example, he may assign different sections of a hymn to small discussion groups. Depending on the size of the group, he may use one whole hymn per session, or one single hymn over multiple sessions.
5. Answering the questions in a most beneficial way requires that one reads the text closely. To get the most out of each individual section, it is recommended to read the entire hymn once through. The reader can then return to the relevant section with a more comprehensive understanding of the author’s thought.
6. These hymns are brimming with biblical allusions and can be difficult to decipher without knowing the biblical verse or episode the author is referencing. The biblical citations in the footnotes are there to help the reader locate these biblical passages and read them.
7. Similarly, the general introductions and the introduction to each specific hymn contained in the book can help one better understand the hymns and reflect on them.
Questions for Reflection on Jacob of Serugh’s Mimro 23 (PDF)
Section 2. We Must Feed the Body and the Soul (35–42)
- Question 1
- Question 2
In this section, Jacob claims that the body and the soul each have their own distinct source of nourishment: “Bread and water are the portion of bodily life, but the Word of the Lord is the spiritual life of the soul” (35-36). What do you think Jacob means by “the Word of the Lord”? In what ways can “the Word of the Lord” nourish your soul? *
Jacob notes that “From eating bread come heaviness and laziness” (37), meaning that overeating can weigh down the person and make them lazy. Have you ever experienced this effect of overeating? Does overeating slow down only your body, or does it also affect your mind and your soul? If so, how? *
Section 3. The Fast Is a Time to Nourish the Soul (43–64)
- Question
Jacob calls the forty-day Fast a special season for the soul to gather its harvest (59-60). What spiritual fruits would you like to collect during this harvest to nourish your soul? *
Section 4. The Fast Is a Time for Acts of Justice (65–104)
- Question 1
- Question 2
- Question 3
- Question 4
Jacob talks about justification (eternal salvation) gained during the Fast, speaking figuratively in terms of trade (buying and selling). He sees the Fast as a time when a “marketplace for justice” is set up for the faithful where “justice is sold for nothing” (67-68). He is certainly not suggesting that justification, which is a free grace and gift from God, can actually be “bought.” How then can we understand his figurative “commercial” language in this context in a theologically sound manner? ***
By claiming that “justice is sold for nothing” (68), Jacob means that something very valuable can be obtained by trading in something much less valuable. What are these “cheap items” he is encouraging the faithful to “trade” in? Does this list remind you of any particular biblical passages? What exactly will the faithful obtain in return for their gifts? **
What do you think of Jacob’s invitation for us to “buy justice for nothing”? In other words, does it incentivize you to fast and do acts of justice? Or does it have a different effect on you? *
Jacob states that unless one gives to the needy whatever one gives up during the Fast (or its equivalent in money or food), then one is simply being “a miser, and not a faster” (87-88), which means that, by fasting and not giving to others, one would be simply saving money for themselves. What do you think of this claim? In other words, is fasting alone not enough, or must we also help others for our fast to be pleasing to God?*
Section 5. The Harvest of Justice Is a Treasure Safely Kept in Heaven (105–142)
- Question 1
- Question 2
For Jacob, fasting, combined with acts of justice, has benefits not only for this life, but also for eternal life. He writes: “O Faster, sow justice and do not tire, for you will harvest a sheaf of glory in the New World” (107-108). Does the idea that the fast has eternal benefits change your perspective on the fast? Does it motivate you to fast better? *
Jacob goes to great lengths to show that the benefits of fasting and acts of justice are secure in Heaven. “The seed is protected. So, do not be doubtful about the harvest!” (120). According to Jacob, what is the seed one sows here on earth, and what is the harvest one collects in Heaven? Why or how is this harvest protected? What do you think Jacob is encouraging his readers to do by making this claim? **
Section 6. Take Care of the Poor, and They Will Take Care of You after Death (143–174)
- Question
In this section, Jacob argues that the poor will take care of their benefactors on the way to Heaven when these benefactors die. Re-read that section and note all the ways the poor do so. Does this role of the poor in Heaven make us view the poor and our relationship with them here on earth in a different light? In other words, does this remind us to treat the poor with respect, dignity, and even gratitude? **
Section 7. True Wealth Is Almsgiving (175–208)
- Question
Jacob writes, “If you seek to become wealthy, then become it truly” (187), suggesting that there is “true” and “false” wealth. What distinguishes, in his opinion, true wealth from false wealth? In your opinion, how can we deal with our earthly wealth in such a way as to not render it “false”? *
Section 8. Seek Out the Poor and Help Them (209–222)
- Question
Jacob claims that it is not enough to help the needy who happen to cross our path. He makes the bold claim that it is the fasting person’s responsibility to seek out the needy to help them. What is the image he borrows from agriculture to make his point? Does this claim make sense to you? Or do you think that Jacob is placing too heavy a burden on the fasting person? *
Section 9. Help the Poor with Actions, Not Words (223–266)
- Question
Jacob urges the fasting person to “help the poor with actions, and not with words.” He adds: “A poor person knocks on your door. Do not say to him, ‘Our Lord will provide.’ This word is empty, and there is no reward for the one who says it” (223-224). In what ways can we be sometimes guilty of only offering others words without concrete help? Conversely, can our words sometimes be of some value to the needy? *
Section 10. Fasting According to Isaiah (267–316)
- Question 1
- Question 2
In this section, Jacob turns to the Book of Isaiah in the Old Testament to support his views on fasting. He finds in Isaiah examples of both bad and good fasting. What kind of fasting “angers God,” according to Jacob’s reading of Isaiah? Conversely, what kind of fasting pleases God? **
Following Isaiah, Jacob encourages the faithful to “fast for God with a luminous heart” (306), implying that one’s purity of heart and internal moral disposition is more important than the food and drink one gives up when fasting. Do you agree with this assessment? In your opinion, is there a danger in considering fasting from food and drink secondary to one’s moral disposition? ***
Section 11. The Needy One Is a Fellow Human Being (317–330)
- Question
Jacob urges us to think of the poor and hungry as another self (our “own flesh”) and to have empathy for them by imagining how we would feel if we were in their shoes. Are you sometimes tempted to look at the poor and needy as totally separate and different from you? How does this impact how you treat them? What impact do you think looking at the poor with empathy as “your own flesh” can have on you personally, on your fasting, and on your view of the poor? *
Section 12. The Fast of the Mouth (331–398)
- Question 1
- Question 2
In this section, Jacob focuses on the fast of the mouth. In what ways can the mouth fast, according to Jacob? What biblical examples does Jacob offer to support his claim of the importance of the fast of the mouth? **
In your opinion, why is it important to be mindful of the words we speak? In your experience, is the fast of the mouth more difficult or easier than fasting from food and drink? Why? *
Questions for Reflection on Jacob of Serugh’s Mimro 24 (PDF)
Section 3. Fasting Is Care for the Soul (19–36)
- Question
Jacob describes food and its digestion in the body in graphic terms. How does he describe it? What point is he trying to make about food by describing it in this way? *
Section 4. The Will Adjudicates between Body and Soul (37–64)
- Question 1
- Question 2
- Question 3
- Question 4
In this section, Jacob describes the human person as having both physical and spiritual needs, which he designates respectively as needs of the body and needs the soul. Based on your own experience, can you name some of these physical and spiritual needs? Do you find these needs to be compatible with one another? Can they be satisfied at the same time, or do you find that you have to choose between them? **
Jacob implies that there can be some imbalance in the way we satisfy our physical and spiritual needs. In other words, we are often tempted to satisfy our physical needs at the expense of our spiritual needs. Do you agree with this assessment? In your experience, why do people fall for this temptation? *
In sections 4 and 7, Jacob sees the will as the human faculty which determines whether or when the body or the soul is cared for. In simpler terms, it is up to the person to decide whether to cater to their physical or spiritual needs. “If you so desire, you could easily eat, or you could easily fast,” Jacob says (131). In your own experience, is the will always this free in making that decision? Or are there other factors that affect or influence the will or limit its freedom? ***
It is important to note that, for Jacob, the body and the soul are not enemies at war with one another, even though they have different, and sometimes competing, needs. He calls them “partners” and “brothers.” Does this positive view of the relationship between your body and soul make a difference in how you see yourself as an embodied human being? Does it make a difference in how you understand fasting? ***
Section 5. The Body Ought to Help the Soul in Her Acts of Justice (65–76)
- Question
Jacob asserts that the soul’s “food” is to perform acts of justice and urges the body to help the soul in her fast. Can you think of concrete ways the body can help the soul in her endeavors? Does this supportive role of the body show its importance for a successful fast, in particular, and for your spiritual life, in general? **
Section 6. The Soul Is the Body’s Teacher (77–116)
- Question 1
- Question 2
Jacob casts the soul in the role of the body’s teacher. In your opinion, can this teacher-student relationship between soul and body be reconciled with Jacob’s earlier view of the soul and body as partners or siblings? Or does it imply that the body and the soul are not in an equal partnership? **
Does this view of the soul as the body’s teacher ring true for you? In other words, do you experience your body at times as rebellious or lazy and, therefore, could benefit from some discipline? What role can fasting play in disciplining your body? On the other hand, do you ever experience some type of rebellion or lack of discipline in your soul? **
Section 8. Fashioning Justice Out of Small Deeds (143–180)
- Question
Jacob urges his readers to “fashion justice” out of small just deeds, instead of simply waiting for the opportunity to perform grand and heroic gestures. To explain his idea, he uses the striking metaphor of the bee. He says that, just like the bee makes a lot of honey out of small quantities of nectar extracted from a multitude of flowers, the person who fasts ought to acquire the virtue of justice out of performing small acts of justice. How can you concretelyapply this advice to your own moral and spiritual life? What small opportunities to do good can you seize? *
Section 10. Fasting Will Be Rewarded on the Great Day (207–258)
- Question 1
- Question 2
As in section 4 of mimro 23, Jacob links fasting not only with this life, but with the Second Coming of the Lord. He uses the joyful imagery of a wedding feast to describe that day and describes “Fasting, vigils, and prayers along with almsgiving” as “gifts” one ought to offer to Jesus Christ, the Bridegroom (223-224). In what sense, do you think, can “Fasting, vigils, and prayers along with almsgiving” be considered suitable gifts to the Lord? According to Jacob, what important role do these gifts play in one’s presence before the Lord? **
Section 11. Let Everyone Fast According to Their Station (259–306)
- Question
Jacob invites everyone to fast: clergy and laity, young and old, widows and orphans, etc. According to Jacob, how does fasting benefit each of these social groups? *
Section 12. The Power of Communal Fasting (307–328)
- Question
Jacob emphasizes the power of communal fasting. What images does he use to express this idea? Do you agree with him that the fast of a whole community or church is more powerful than the fast of an individual alone? Have you ever fasted by yourself, outside of the common Church fasts? Can you compare the two experiences of communal and individual fasting? *
Section 13. The Fasting Church Desires to Eat Her Bridegroom (329–348)
- Question 1
- Question 2
Jacob writes, quite shockingly, that the Church-bride desires “to eat” of her Bridegroom (330). To be sure, this is an allusion to receiving Christ in the Eucharist. What emotional reaction, if any, does this metaphor elicit in you? Do you find it helpful in understanding the relationship between fasting and the Eucharist? *
In this section, Jacob uses the metaphor of the relationship between husband and wife to describe the relationship between Christ and the Church. In this perspective, fasting is more than simply a discipline: it is an effect of love. The Church-bride desires her bridegroom with such fervor that she has lost all appetite for food and drink (337-338). In your opinion, how does this “relational” view of fasting enrich the concept of fasting as deprivation or discipline? **
Questions for Reflection on Jacob of Serugh’s Mimro 25 (PDF)
Section 2. The Fast Is a Contest and a War (11–18)
- Question
In this section, Jacob uses the metaphor of war to describe fasting. According to Jacob, what are the parties at war against one another? What are the weapons of war? *
Section 4. The Fast of Moses (31–50)
- Question
Jacob dives into the fast of Moses on Mount Sinai which fascinated and inspired many Church Fathers. How does Jacob describe this fast? Is it simply giving up food and drink, or is it also a spiritual experience? In your own experience, is fasting more meaningful or beneficial when it is viewed in this way –i.e., not as depriving yourself of something, but rather as gaining a better spiritual experience? What spiritual benefits have you gained from fasting? *
Section 5. Contrasting the Fast of Moses with the Food of Adam (51–110)
- Question 1
- Question 2
Jacob contrasts Adam, who ate the fruit of the Tree in Eden, with Moses’ fast. What consequences did the actions of Adam and Moses have? **
In sections 4 and 5, Jacob maintains that one of the main benefits of fasting for Moses was his ability “to learn hidden mysteries and divine secrets” (69-70) and “to gaze upon hidden things” (72). This refers primarily to the experience of Moses on the Mount where “the Lord came down in a cloud and stood with him there,” as is written in Ex 34:5. This Divine self-revelation is rare in the Old Testament. How did fasting prepare Moses to receive such a revelation? Based on your own experience, can fasting ever give you a special kind of clarity of mind or openness of heart to hearing God’s voice? **
Section 6. Two Fasts for Two Covenants (111–132)
- Question
Jacob focuses on the two tablets that God gave to Moses, but he has an interesting take on what the two tablets symbolize. For Jacob, only the first tablet was intended for the Israelites in the desert. The second tablet was intended to be used centuries later, for the New Covenant (the Gospel) in Jesus Christ. What conclusions about the Old Testament and the New Testament does Jacob draw from this assertion? ***
Section 7. The Fast of Moses, Elijah, and Jesus (133–157)
- Question
What connection does Jacob see between the fasts of Moses, Elijah, and Jesus? How are these three fasts different? **
Section 8. Jesus Fasted for the Sake of Adam (158–178)
- Question
What connection is there between the fast of Jesus and the sin of Adam in Eden? Notice here the retroactive effects of the fast of Jesus: his fast not only benefits those who come after him, but also those who came before. ***
Sections 9-10-11 (179-302)
- Question 1
- Question 2
In sections 9, 10, and 11 Jacob tries to answer some “frequently asked questions” about the number of fasting days. Why did Moses and Jesus fast for forty days? Why do Christians fast for fifty days? Since the Bible offers no explanation for these numbers, Jacob offers his own interesting view on what these numbers symbolize. More specifically, Jacob connects the number 40 with the Four Elements (Earth, Water, Air, and Fire) which compose all nature, according to the Greek “science” of his time. (Note here that Jacob has no problem using the scientific knowledge available to him.) What is this connection Jacob establishes between the forty-day fast of Jesus and nature? Do you find Jacob’s explanation helpful to you? **
After explaining the symbolism of the number 40, Jacob has to contend with the fact that the length of Christian Fast is fifty days. In section 11, Jacob turns to the Old Testament for a meaning for the number fifty and finds it in the Jewish practice of the Jubilee Year, i.e., the sacred fiftieth year (Lv 25:8-55). How does Jacob connect the meaning of this fiftieth year (especially the theme of remission) with the feast of the Resurrection? **
Section 13. The Virtues Associated with Fasting (303–314)
- Question
Jacob enumerates here all the virtues or acts that accompany the Fast, such as humility, almsgiving, and love. In your opinion, how can each of these virtues be concretely connected to fasting? *
Section 14. The Faster Is a Warrior and an Athlete (315–332)
- Question
Jacob returns to the theme of fasting as a war and spectacle, and the faster as warrior and athlete in the arena, as in section 2. Contests and spectacles were a known form of entertainment in the Roman world where gladiators fought one another or wild animals in big arenas. What advice does Jacob give to the faster in this context? Have you ever experienced fasting as a battle? How can you concretely apply some of Jacob’s advice to your own situation? ***
Section 16. The Temptation of the Son in Three Passions (351–374)
- Question
Jacob meditates on the forty-day fast and temptation of Jesus in the desert. What are the three temptations that Jesus vanquished, according to Jacob? With what three virtues did Jesus vanquish these temptations? In your experience, how do these temptations manifest themselves in the Christian’s life? In what concrete ways can you use the same virtues as Jesus to defeat these temptations? *
Questions for Reflection on Isaac of Antioch’s Mimro 13 (PDF)
Section 1. A Holistic Fast of Body and Soul (1–53)
- Question 1
- Question 2
- Question 3
Isaac invites his listeners to engage both their bodies and souls in fasting. In verses 13-16, he uses the metaphor of a chariot led by two horses to express how both the body and the soul must be led with balance and harmony. How does he envision the fast of the body and the fast of the soul? **
Do you agree with Isaac’s assertion that when one limb sins, the whole body sins (22)? Do you find the biblical examples he offers to support his claim to be convincing? In your experience, can one type of sin (let’s say, envy) lead to another (let’s say, slander)? *
Isaac focuses on a few specific organs and how they can fast. In verses 27-32, what does he encourage the tongue to fast from? How can you apply his advice in your own personal life? *
- Question 4
- Question 5
- Question 6
In verses 33-40, what does Isaac encourage the eyes to fast from? How can you apply this advice to your own personal life? *
In verses 41-49, Isaac considers the ear to be even more vulnerable to sin than the eyes. How does he justify this view by comparing the anatomies of the eye and the ear? Based on your own experience, do you find it easier to protect yourself from seeing unwanted or harmful images than it is to protect yourself from hearing unwanted or harmful words? *
In verses 50-51, Isaac urges the faithful to fast from theft. Are there other sins, in your opinion, that the hands can fast from? *
Section 2. Biblical Counter-Examples of Fasting (54–63)
- Question
Isaac turns to the Bible to offer his listeners examples of people who fasted. In section 2, he begins with counter-examples of fasting, that is, people who did not fast in a righteous way. Who are these figures? What in Isaac’s opinion makes their fast displeasing to God? In your experience, is it possible for a person to fast but still displease God? **
Section 3. Biblical Examples of Fasting (64–87)
- Question
Isaac now offers biblical examples of righteous or “pure” fasting which different categories of people can emulate. To whom are Moses, Elijah, and the family of Hananiah offered as exemplars? Based on your close reading of the relevant biblical passages, can you think of reasons why these exemplars are offered to these social groups? **
Section 4. God Hates the Fast of Iniquity (88–101)
- Question
Isaac’s harsh criticism of the Jews and their fast in section 4 may seem uncharitable or even prejudiced to our ears today. Nevertheless, when placed in its socio-historical context, this criticism appears as the result of theological and political conflict, as well as mutual disparagement, between Jews and Christians in Isaac’s city, Antioch, and other parts of the Roman Empire. Isaac supports his criticism, however, with a biblical passage from the Prophet Isaiah. What kind of fast is God said to “hate” in this passage? **
Section 5. Admonition to the Wealthy (102–127)
- Question
Isaiah’s criticism allows Isaac to segue into admonishing those among his listeners who are wealthy. What stern warnings does Isaac give the wealthy? In other words, is it wealth itself that Isaac finds problematic, or is it certain behaviors of the wealthy? Do you find Isaac’s harsh criticism warranted? *
Section 6. The Wealthy Are Accountable Stewards (128–143)
- Question
Do you agree with Isaac’s claim that the wealthy are simple stewards (and not owners) of their wealth and also responsible for the poor? *
Section 7. God Tries Everyone’s Work (144–159)
- Question
Even though he admonishes the wealthy, Isaac does not consider the poor to be exempt from God’s judgment. God tests everyone’s character equally, like gold in a furnace. How are the wealthy tested? What is the test that the poor undergo? In your experience, are there other temptations specific to poverty that Isaac does not mention? (Notice how this acknowledges the dignity of the poor because it does not cast them in the role of faceless or helpless victims but as fellow Christians answerable to the same Divine Judgment as everyone else.) *
Section 8. Two Types of Fasting (160–179)
- Question
In previous sections Isaac has touched on two dimensions of fasting: let’s call the first dimension physical (fasting from food and drink), and the second moral (fasting from sin). Based on these dimensions, he distinguishes in section 8 two types of fasting: the “first” fast, the fast of the diligent, which consists in combining both dimensions of fasting, physical and moral. This is the ideal type of fasting. Nevertheless, to those who for whatever reason cannot fast this way, Isaac proposes a second type of fasting, one where “even though you eat, you still fast” (167): this fast consists only in the moral dimension of fasting, i.e., fasting from sin. Even though it is less than ideal, this type of fast is sufficient and pleasing to God. What do you think of Isaac’s claim that moral fasting alone is still an acceptable fast, even if it is of a lower degree? Does it compromise or obscure the importance of physical fasting? Or is it a pastoral accommodation that can help those who, for legitimate reasons, cannot fast from food and drink? What groups in the church might be able to benefit from such accommodation? *
Section 9. Warning against the Immoral Fast (180–191)
- Question
In section 9, Isaac makes another bold claim. Fasting physically but not morally is not simply a waste of time and effort, but it is also damaging and harmful. How does Isaac explain this claim? Do you agree with him? *
Section 10. Admonition to Women (192–237)
- Question 1
- Question 2
- Question 3
Section 10 addresses women. What recommendations does Isaac give women? *
On the question of clothing, Isaac recommends that women dress simply and modestly. Is his recommendation only an expression of fifth-century customs, or is it also applicable in some way in our world today? In what ways can Isaac’s recommendations also be applicable to men? *
In this same section, Isaac offers Esther, who fasted and accomplished great things for God’s People, as an exemplar to women . After reading the biblical story of Esther (especially, Est 4:12-17), answer the following: What kind of image of themselves does Isaac give women, by setting Esther as a role model for them? Do you personally, whether you’re a man or a woman, find in Esther an edifying example? **
Questions for Reflection on Isaac of Antioch’s Mimro 14 (PDF)
Section 1. The Benefits of Fasting for the Community (1–15)
- Question 1
- Question 2
In section 1, Isaac makes it clear that he is addressing the community at the beginning of the Fast. He also hints that his community is under the threat of war. He exhorts the community to fast and to conduct themselves in a Christian manner and promises them that their good moral conduct will be rewarded. What does this moral conduct specifically consist of? And what is the reward attached to each behavior? Have you experienced any of the rewards that Isaac ties to fasting? *
What do you think of the idea of fasting being rewarded by God? In other words, should one fast for the sake of fasting alone, regardless of any benefits or rewards? Similarly, do the rewards diminish the value of fasting as a sacrifice? Or, can these rewards help the faithful fast by incentivizing them? **
Section 2. Fasting and the Evil of Usury (16–34)
- Question
Section 2 strongly suggests that usury is a big problem in Isaac’s community. Depending on the context, usury could either mean charging any interest on a loan, or charging an unreasonably high interest on a loan. In the history of Judaism and Christianity, both these forms of usury were at one point or another considered immoral. It is not clear here which form of usury Isaac is condemning, but it is clear that he sees it as radically incompatible with fasting. What images does he use to describe the effects of usury on debtors? In what terms does he describe the behavior of those who charge usury? Do you agree with Isaac in his criticism of usury, even though we live in a time where such a practice is commonplace? *
Section 3. Fasting Protects the Community from Harm (35–52)
- Question
Isaac presents the fast as a shield against the horrors of war, which he details later in section 5. Do you believe that fasting can protect people from the harm of war? *
Section 4. People’s Iniquity Has Brought War upon Them (53–84)
- Question
By saying that “the iniquity of our land has incited the pagan to come to our borders” (68), Isaac suggests that one nation’s evil can bring upon its head the evil of war. Do you agree with his belief? In other words, can a country’s sins invite war as a collective punishment from God? **
Section 5. Prayer Protects from the Ravages of War (85–118)
- Question
Section 5 contains a graphic and detailed description of the destruction and suffering the invader could inflict on the community, should he invade. The vivid imagery strongly suggests that Isaac had witnessed these horrors of war. Still, Isaac maintains hope in the protective power of prayer, the Eucharist, and the Cross. Have you experienced war first-hand? Is it difficult to maintain hope in such dire circumstances? On the other hand, have you experienced the protective power of prayer? *
Section 6. A Crisis of Leadership (119–163)
- Question
To make matters worse, in addition to the threat of war, there is in Isaac’s community a crisis of leadership in both the Church and civil society. What are Isaac’s complaints about the clergy and the lords of villages? Are any of these issues, in your opinion, still present in our society today? *
Section 7. Exhortation to Humility (164–185)
- Question
Section 7 is a powerful exhortation to humility. In what ways, according to Isaac, is Christ the perfect exemplar of humility? In this age of boasting of one’s wealth or of one’s picture-perfect life on social media, is humility more difficult than ever to live out? Conversely, is it also a virtue more needed than ever? How can one still participate in the digital public square while remaining humble? *
