Category Archives: Lifestyle

Gleanings From a Book: “Everything Tells Us About God” by Katherine Bolger Hyde

Author’s note: This book is so eye-catching! As soon as I saw it, I was excited! The illustrations are so appealing. The book’s backstory adds to its intrigue. I couldn’t wait to crack it open and read it! However, I had other writing that needed to happen, so when the book arrived, I reluctantly set it on the shelf to wait until now. It was hard to not peek, but I prefer to write about a book right after reading it, so I forced myself to wait. It was well worth the wait. This is a delightful book.

This beautiful book invites engagement at a glance. The cover sets the tone for the book: it creates an expectation for beauty, variety, and a joyful revelling in God’s generosity with His people. And then, upon opening the book, the end paper catches the reader’s eye. It is a golden, nearly-completed puzzle. But why is one piece missing? And what does this have to do with the title? Before even reading a word, the reader is curious and determined to know more!

The book begins by telling the reader that the world is like a giant puzzle. God made this puzzle to tell us about Himself. He designed each piece – each part of the world – to help us learn some of His secrets. When we really look at the pieces, we can learn about Him through them!

Page after engaging page, the book points out different things in our world and how God uses them to teach us about Himself. For example, the sun tells us we can’t live without God because His love warms our hearts and helps us to grow closer to Him. The food that we eat reminds us that God always makes sure we have what we need, and that He always takes care of us. The animals tell us about God Himself: elephants help us see how mighty God is; hens and chicks remind us of how He cares for us; doves remind us of how the Holy Spirit brings us peace; etc.

Livia Coloji’s charming illustrations simultaneously cheer the reader and invite interaction. Bright colors, playful perspectives, and soft edges all help the reader to feel the warm message of the text. Readers can savor the images as well as the words. The first time through the book, the reader looks forward to turning the page to unveil the next illustration and the next piece of the puzzle. Every reading after that, the reader anticipates the illustrations, revisiting old friends.

The book concludes by answering the initial question. The missing piece in the puzzle of God’s world is each of us! He gives us life so that we can be part of His puzzle. He wants to show the world part of Himself through us! When we love and serve God, we are able to be a puzzle piece to those around us!

The author’s note at the end of the book offers the reader a glimpse at its backstory. The concept of this book was initially presented to Ancient Faith Publishing by Fr. Thomas Hopko of blessed memory. He had written of a conversation with an elderly bishop on an airport run one day. As they drove, the bishop kept pointing things out in the world around them, and talking about how each thing pointed us to God. Katherine Hyde sent Fr. Thomas her rendition of his idea, but it got lost in the shuffle over the years. Fr. Thomas’ family has given their permission for her to publish it, so now we can read this book and marvel at God’s willingness to reveal Himself to us, one piece at a time!

The end paper at the back of the book shows a completed golden puzzle. The reader now knows why the piece was missing and can see how beautiful the puzzle is with all of its pieces in place. Glory to God for including each of us in the puzzle of His world!

Purchase a copy of this book for your Sunday Church School classroom here:

Here are some gleanings from the book, as well as ideas of ways to use it in your classroom:
“The sun tells us that nothing can live without God… His warmth fills our hearts, and His love shines on us every day.” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“The water we drink tells us Christ is our life…” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“Rocks tell us Christ is as strong as a boulder… Nothing and no one can ever defeat Him or make him stop loving us.” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“Small things, like flowers… tell us God cares about every detail of His creation.” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“Animals… tell us what God is like… The mother hen tells us He cares for us.” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“Schools… tell us Christ is our Teacher… And He Himself is the perfect student of God the Father: He always does His Father’s will.” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“The people we meet… tell us Jesus became human, just like us.” (from “Everything Tells Us About God,” by Katherine Bolger Hyde)
“Some years ago, Fr. Tom Hopko submitted to Ancient Faith Publishing a story… In this story… a young Fr. Tom drove an elderly bishop to the airport, hoping to engage in some deep theological conversation along the way. Instead, the bishop humbly and simply pointed out how everything they passed had something to tell us about the nature of God.” (a bit of the back story of the book, from “Everything Tells Us About God,” by Katherine Bolger Hyde)
Teachers of young students may want to share “Everything Tells Us About God” and then allow the students to color this coloring page from the book:
Teachers of early elementary will want to share “Everything Tells Us About God” with their class, and then engage in a discussion. What “puzzle piece” from the book did they like, and why? How does God reveal Himself to them? If possible, take the class outside for a short walk around the Church building, stopping from time to time to notice “puzzle pieces” that God has placed around your Church, pointing you to Himself. Back in the classroom, invite the students to think of their own “puzzle piece” and draw or write about it on this printable pdf.
Older elementary classes can begin the class with a 100-piece nature puzzle waiting for them as they arrive in the classroom. Students can work together to assemble the puzzle, then admire the scene. Talk about how each piece of that puzzle is important; how it would not be complete without any of them. Share “Everything Tells Us About God” with the class. Ask them what they think the correlation is between the book and the puzzle. How does this book change how we see the world?
Before reading “Everything Tells Us About God” with your students, hand each of them a blank puzzle. Provide watercolor paints, markers, and/or colored pencils and invite them to write a message or create (right on the puzzle) an image that makes them happy. Share the book with them while the images dry. Then have them turn the puzzle over, and on the back of each piece, ask them to write the name of something or someone in their life that points them to God. Who/what are the pieces that God uses in their life to draw them closer to Himself?

(find blank puzzles online – for example, this one:;
or in a local craft store – for example, this one:



Gleanings from a Book: “Time and Despondency” by Dr. Nicole Roccas

As soon as this book arrived in the mail, I resolved to read it and share some gleanings from it with this community. My thought process was somewhere along the lines of: “It will be great for parents and teachers to read this book so they can help their despondent kids.” In my mind’s eye, this book had the makings of an excellent tool for young people or for adults with teens in their life.

I was right.

And I was wrong.

Nicole Roccas’ “Time and Despondency” takes the reader on a journey through time and thought as it addresses the relationship between time and despondency, which is “no less than a perpetual attempt by the mind to flee from the present moment, to disregard the gift of God’s presence at each juncture of time and space.” (p. 15) The book offers much to ponder, including quotes from church fathers and other noted Christian authors, all pointing to the fact that despondency is a real problem for Christians. Not just teens and young adults encounter despondency. It is a struggle for Christians of all ages. Parents and teachers, too. Myself included.

But this book does not merely shake a finger in the face of its readers, scolding them for not caring or for abandoning the present or God, Who meets us in the present. Rather, the book extends grace to the reader. It encourages them to do the same to themselves and to others. Then it walks the reader through a host of ideas of ways to begin to heal and step away from despondency; whether with counter statements from scripture or with stepping stones built on virtues and disciplines.

As it turns out, I needed to read this book. Perhaps someday it will be helpful to me as I relate to the teens and young adults in my life. But right now, I needed to read this for my own salvation. Maybe once I have “removed the log from my own eye” I can begin to help others. I encourage you to read it, as well, so that we can journey together out of despondency and back to the present, where we find – and connect with – God.

You can purchase a copy of “Time and Despondency” here:

Listen to Dr. Nicole Rocca’s podcast here:

Find her blog here:

Note: when I read a book so that I can write a “Gleanings” blog post, I mark potential quotes to share by adhering sticky notes beside the quote. When I take a photo of the book to use for the blog’s illustration, I usually remove those sticky notes. This book, however, is so highly quotable that it garnered many, many sticky notes. I left them in the book for this illustration photo so that you can see for yourself that the gleanings I am sharing are not nearly all of the ones I’d have liked to share! There is so much to ponder in this book. Here are some gleanings from it:

“‘Despondency is the impossibility to see anything good or positive; it is the reduction of everything to negativism and pessimism. […] Despondency is the suicide of the soul because when man is possessed by it, he is absolutely unable to see the light and desire it.’” (Dr. Nicole Roccas quoting Alexander Schmemann, “Time and Despondency”, p. 23)
“Despondency has an infinite array of disguises and symptoms. Among the most universal signs is inner restlessness, yet this can present itself in countless ways, depending on the person. For some, the restlessness makes it problematic to sit alone, to read a book to completion, to pray for any length or intensity, or to finish a task at work. Others can perform all of these activities but find themselves hounded by a stubborn anger or boredom while doing so. For still others, despondency begins as an inclination towards sleep, eating, distraction, or worry.”
(Dr. Nicole Roccas, “Time and Despondency”, p.26)
“Just as the poison of spiritual sickness begins in the soul, so too does healing. Even after despondency has affected the body or those around us, restoration starts within us and unfolds a new directions to revive all aspects of a person’s self and life…. In other words the restoration of a single human soul has almost limitless transformative effects that ripple throughout the rest of the world.” (Dr. Nicole Roccas, “Time and Despondency”, pp.34-35 )
“Time is the dimensional fabric that allows relationship and action to happen. Without it, there would be little prospect of communion, forgiveness, or change of heart—all life-giving possibilities hinge on the interaction of time and eternity in the here and now of our existence. When we begin to look at these two realms from the vantage point of Christ and human relationship, it seems that eternity is not as far off as we often assume. In fact, eternal life—and with it, healing from despondency—begins when we start to exercise that capacity to ‘realize’ life while we live it every, every minute…” (Dr. Nicole Roccas, “Time and Despondency”, p. 44)
“…time affords us: the opportunity to turn toward (or away from) God, life, love, and goodness. Like a lover or a friend, God left space for a path back to relationship. In the fullness of time, Christ entered our world to pave this path for our sake. His Incarnation and Resurrection open the door for us, as God’s creatures, to ‘redeem time’…” (Dr. Nicole Roccas, “Time and Despondency”, p. 48)
“Viktor Frankl wrote, ‘Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances.’ Lest these words be dismissed as cliche, it’s worth mentioning that Frankl honed his thinking on human psychology while a prisoner in Auschwitz. Whenever I make excuses for my attitude, this quotation offers a suitable reality check.” (Dr. Nicole Roccas, “Time and Despondency”, p. 61)
“The opposite of this despondent condition is not happiness nor jubilation, but rather love—a turning outward from the self to one’s neighbor, God, and Eternity. The latter is crucial; in the view of the Church Fathers, the “every, every minute” we fail to realize in this life consists not merely of love or beauty but of eternity itself. Time then, becomes not only the vehicle of relationship and eternity, but the path of transformation we can travel to get there.” (Dr. Nicole Roccas, “Time and Despondency”, p. 65)
“Every day, every moment is accounted for in the church, and not just on an abstract levels but physically and concretely through the fasts, feasts, and seasons, all of which seek to manifest Christ in and through time. The Church calls not just our minds but our whole being and all our wandering loose ends back into existence, back into presence… Every juncture of sacred time links us to the Incarnation, the reaching of Eternity into this world, and in doing so, unites us not only to Christ but to the realization of are very selves as icons of Him. (Dr. Nicole Roccas, “Time and Despondency”, p. 88)
“Prayer is like a coin with two sides, doing and being. The ‘doing’ of prayer includes all the externalities—the words we articulate (audibly or not), the candles we light, the prostrations we make, the spaces we designate for prayer. In Orthodox Christianity, we have an abundance of highly developed rituals and practices to help us cultivate the journey inward. We sometimes burn incense, or use prayer ropes, or set certain corners of our homes apart for prayer. These rituals are not meant to be rote or mindless, but to nourish reverence and to remind us that we are incarnational beings—our bodies must learn to pray as well as our minds.” (Dr. Nicole Roccas, “Time and Despondency”, p. 98)
“We may not have chosen our disease, we may have no control over its remedy, but we can still choose to remain rather than to resist. ‘Abide in Me,’ Christ beckons us (John 15:4)—Stay. Endure. Surrender. Anyone in the midst of great pain knows it is a thousand times harder to accept this invitation than to give our hearts over to bitterness or despair. To stay with Christ where we are (rather than to seek Him where we are not) requires surrender and longsuffering, both of which move us to choose between him or hardness of heart.” (Dr. Nicole Roccas, “Time and Despondency”, p. 122)
“I’m of the opinion that the inverse of thanksgiving is not ingratitude but rumination, a relentless mental preoccupation with resolving the unfavorable aspects of our circumstances… Among other things, it suggests we may be living too much in our minds—that our mind is not dwelling in our heart, but oppressing it.”(Dr. Nicole Roccas, “Time and Despondency”, p. 141)
“Work that is good for the soul is hard enough that the mind must focus on it, but easy enough that the work can be sustained for long periods of time… There is a humble creativity in performing ordinary tasks like making the bed or folding clothes… When we can manage such tasks with even a hint of grace and care, they are transfigured into something holy.”
(Dr. Nicole Roccas, “Time and Despondency”, pp. 151-152.)
“…one of the most beautiful things about sacredness is that it’s not all or nothing—it comes to us in small, ordinary things and times, and asks us to see the holy in finite moments. For whatever reason, we humans can only understand or encounter holiness in small morsels at a time—in a chalice, a piece of bread, a sip of wine. Any encounter with the sacred reminds us that it is enough to start somewhere, anywhere—it is enough to put one foot forward, to turn to Christ for one real moment. Wherever we begin, Real Life will seep out into the other areas of our existence.” (Dr. Nicole Roccas, “Time and Despondency”, pp. 166-167)
“The liturgies of the Orthodox Church are punctuated countless ties by a simple supplication: ‘Lord, have mercy.’ To modern ears, such a prayer may sound stifling and self-diminishing: is God really so vengeful we must beg His forbearance at every turn? But in Orthodox conceptions, mercy is the balm of salvation, and to ask it of God affirms that He is merciful and loving in the first place.” (Dr. Nicole Roccas, “Time and Despondency”, p. 175)
“Redundant as it seems, worship in the liturgy turns time into a pilgrimage back—not back to our shame and feebleness, but through our feebleness and back to engagement, back to communion, back to Christ, one Kyrie eleison at a time.” (Dr. Nicole Roccas, “Time and Despondency”, p. 175)


On Demonstrating Love to Our Students

As we approach Valentine’s Day and see reminders of love everywhere around us, the opportunity arises for us to evaluate how well we are loving others. It is one thing to say that we love someone, but often quite another thing to act in such a way as to show them that our words are true. However, even God Himself is demonstrative with His love: “…God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” (Romans 5:8) If God, who IS Love, chooses to demonstrate His love, how much more should we, who are not in essence love, do our best to do the same?

The reason that we know and love God is because of His demonstrative love for us. Because we love God, it follows that love for others should flow out of the love that we have for Him. St. Justin Popovich indicated such (and more!) results of loving God when he said, “Love for Christ overflows into love for one’s neighbor, love for truth, love for holiness, for the world, for purity, for everything divine, for everything deathless and eternal… All these forms of love are natural manifestations of love for Christ. Christ is the God-man, and love for Him always means love for God and for man.” And St. Basil the Great encourages us to demonstrate our love, not just for family and friends, but to everyone in his statement, “As God illumines all people equally with the light of the sun, so do those who desire to imitate God let shine an equal ray of love on all people.”

So, how are we doing? Is our love for God overflowing as it should into the lives of those around us? Are we telling others that we love them? Better yet, are we demonstrating our love to them by the way that we treat and interact with them? And how well are we demonstrating our love to all people, not just those we know?

Let us begin by better demonstrating our love to our Sunday Church School students. When they experience our love for them, they will learn to demonstrate love to others in their life, as well. Here are some ideas of ways to go beyond merely telling our students that we love them, showing them with our actions that our words are true.


This mom interviewed her daughters to find out their favorite ways that their parents show them love. We found the resulting list to be creative, fun, and inspiring! Most would work best in a family setting, but some can be done with our Sunday School class!


Check out this list of 35 simple ways that parents can demonstrate their love to their children. Some of them also apply to us, with our students:


If you are familiar with Gary Chapman’s book “The Five Love Languages,” you know that different people prefer to be loved in different ways. His book suggests these five ways in which people prefer to receive and show love: acts of service, physical touch and closeness, gift giving, words of affirmation, and quality time. This blog post encourages us to figure out which love language(s) are each child’s favorites, and to express our love to them in that way. It includes practical suggestions of ways to show love in each love language. Although geared to families, many of these will work in the SCS classroom, as well.


This list of 25 questions will help each of us to learn more about our students. How many of these questions could we ask our students, to demonstrate our love for them by learning more about their interests?


God demonstrates His love for His children in so many ways. One way is that He has filled our world with glimpses of His love. If we are able to do so, we can take our class outside to enjoy nature together and look for evidence of God’s love in our world. If we can’t go outside, we can at least look at resources that show it to us! For example, here is a slideshow of heart shapes – a small sampling of the love He has tucked into the world for us to find:

In addition to setting an example of demonstrating our love to our students, we can also teach them to demonstrate their love to others in their life. This object lesson uses shaving cream to help the listeners think about how love grows us, is better when it’s not kept bottled up, and makes the world better when we demonstrate it:

Another way to teach our students to demonstrate their love to others is with this simple object lesson. This lesson uses a bicycle wheel to demonstrate that, if we want to be close to God, we must get closer to (and show love to) others:


Kids talk about ways to love others in this video that could start a discussion in your class:


This simple game could be used in a classroom setting to demonstrate love for class members by using words of affirmation:


This lesson, although not Orthodox, can easily be used to teach children how to love others like superheroes and draw them to God like magnets:


In case you missed it, here’s a blog we wrote about continuing to share our love with our students beyond Valentine’s Day:


On the Liturgical Year for Teachers: Great Lent (part 4 of 7)

This series of blog posts will offer basic information and resources regarding the liturgical year. It is our hope that Sunday Church School teachers will find this series helpful as they live the liturgical year with their students. The series will follow the church year in sections, as divided in the book “The Year of Grace of the Lord: a Scriptural and Liturgical Commentary on the Calendar of the Orthodox Church” by a monk of the Eastern Church. May God bless His Church throughout this year!

Great Lent consists of the 40 days leading to Holy Week, which, in turn, immediately precedes Pascha. Since its early days, Great Lent has been observed as a time of penitence, spiritual growth, and illumination. Although it is a time of great spiritual struggle, it is also a time of deep joy for Orthodox Christians, as we prepare our hearts to experience Christ’s Passion and Resurrection.

In the early centuries, Church practice included baptizing people at the Paschal Vigil. This was also when Christians who had gone astray and returned to the Faith were reconciled to the Church. In order to train and prepare these people for joining (or re-joining) the Church, an “intense period of preparation, which included fasting, began forty days before Holy Week… it gradually became a universal institution, observed by catechumens and faithful alike for its salutary effects on the life of the Christian community.” (1)  

The monk-author of “The Year of Grace of the Lord” points out that the Liturgy of the Presanctified Gifts reminds us that “Lent… commemorates Israel’s forty years of wandering in the wilderness, those forty years during which the chosen people…went forward with faith towards the far-off promised land…” (2, p. 109) He goes on to remind us that these years (as well as during Great Lent), God’s people relied on Him fully, and He provided physically with food as well as spiritually with His presence, the Ten Commandments, and many miracles. The monk continues, “Lent recalls the forty days that the Lord Jesus spent in the desert during which he contended with Satan, the tempter. Our Lent must also be a period of fighting against temptation… During the time of Lent, the Church leads us, as if by the hand, towards the radiant paschal feast. The more serious our Lenten preparation has been, the deeper we shall enter into the mystery of Easter and gather its fruits.” (2, p. 110)

Bishop Kallistos Ware said, “The primary aim of Great Lent is to make us conscious of our dependence upon God.” (1) We are encouraged to focus on three things during Great Lent: prayer, fasting, and almsgiving. Lent is a time for repentance, that we may turn from sins and earthly cares to focus our whole being on Christ and His glorious resurrection, which heals us completely. This truth grants us great joy amidst the struggles we encounter during Lent.

“Let us begin the lenten time with delight.. Let us fast from passions as we fast from food, taking pleasure in the good words of the spirit, that we may be granted to see the holy passion of Christ our God and his holy Pascha, spiritually rejoicing.” (from Vesper Hymns)

Let us participate fully in the life of the Church throughout Great Lent. As we do, let us also struggle to properly prepare our hearts and the hearts of our students for Holy Week and Pascha. If we do, when we arrive at the Feast of feasts, we will be prepared and filled with joy!


  1. Calivas, Rev. Alciviadis C., Th.D., (1985, 8/13). “Orthodox Worship”. Retrieved from
  2. A monk of the Eastern Church. The Year of Grace of the Lord. Crestwood, NY: St. Vladimir’s Seminary Press; 2001.


Here are some related links, including ideas for teaching students about Great Lent:


Here is a blog post about Forgiveness Vespers, the beautiful way in which we begin Great Lent:


This blog post suggests ways to help your students begin Lent well. It includes links to resources such as a daily lenten calendar that helps families learn about the themes of Great Lent with suggested activities for each day, among others.


This blog post about the Presanctified Liturgy is geared towards families, but could be helpful to share with your students’ parents to help encourage them to attend these Lenten liturgies:


During Great Lent, we celebrate the Feast of the Annunciation. Here’s a blog post that can help you teach your students about this feast!

(An additional helpful resource is the quarterly publication “Blessed Children,” published by St. George Antiochian Orthodox Cathedral, Pittsburgh, PA. Volume 4, Issue 1 is all about the Annunciation and contains articles related to it: ranging from the icon to the church of the Annunciation to a challenge to say “Yes!” just like the Theotokos did.)


The second Sunday of Great Lent is the Sunday of St. Gregory of Palamas. This blog post may be helpful as you help your students learn more about him:


The fourth Sunday of Great Lent is the Sunday of St. John Climacus. Here’s a blog post that could be helpful as you prepare to teach your students about him:


The issue of “Little Falcons” magazine that is called “Fasts” is filled with articles related to fasting. “What Can We Do for Great Lent?” (pp. 20-21) offers practical suggestions of things children can begin to do during Great Lent to grow closer to God and to be more like Christ. It would make a fabulous discussion starter near the beginning of Lent; and your class could return to it later in the fast, to give yourselves a “checkup” as to how you are doing in these areas. “Fasts” is Issue #30 of Little Falcons. It is available as a back issue here:

On Acts 2:42: “They Continued Steadfastly in the Apostles’ Doctrine and Fellowship, in the Breaking of Bread, and in Prayers.”

Note: the Antiochian Archdiocese’s Creative Arts Festival 2018’s theme is the inspiration for this blog post. We will take a closer look at the theme, to help to prepare our students for the festival in case they will be participating. Whether or not they participate, what we can learn from this passage in the book of Acts is applicable to all of us, not just the children participating in the festival!

The 2018 Creative Arts Festival for the Antiochian Orthodox Christian Archdiocese of North America is focused on Acts 2:42, “They continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.” If our Sunday Church School class is participating in this festival, we need to understand what this verse means before we will be able to illustrate or write about it accurately. Actually, regardless of whether or not our students will participate in the festival, this passage is worth a look. It helps us to think about our roots as the Orthodox Christian Church, and gives us an idea of how the apostles lived, which can serve as an example to us today.

We will begin by looking at the verse itself. Our Sunday Church School students may need us to define some of the words in the verse before they can begin to understand it. The unfamiliar words in this verse can be explained in very simple terms like these:

“Continued” means they kept on doing something without stopping

“Steadfastly” means firmly, without turning away or quitting

“Doctrine” means a set of teachings or beliefs

“Fellowship” means friends spending time together, hanging out

So it could read something like this, “They kept on going firmly without stopping, following the teachings of the apostles and hanging out together, breaking bread and praying.” The simpler terminology might help our students understand the gist of the verse, but part of the verse has innuendos that our children will not catch unless we look at the verse through the eyes of experts.

So, let’s look at the verse as it is explained by trusted Orthodox scholars. The Orthodox Study Bible’s notes on this verse state that “Central elements of Orthodox worship—apostolic teaching, liturgical prayer and the Eucharist—are present from the very beginning of the Church.” It goes on to explain that the prayers referenced in the verse were the liturgical prayers of the Church, and that “the breaking of the bread” refers to the Eucharist, or Holy Communion. In other words, from the very beginning of the Church, the Christians stood firm in what the apostles taught, fellowshipped together, partook of the Eucharist and prayed the liturgical prayers of the Church.

The Orthodox Christian church, begun by the apostles themselves, has continued in this steadfastness and passed it along from generation to generation. We know that today we still have the opportunity to follow the apostles’ doctrine, while also experiencing the opportunity for fellowship, Communion, and prayers when we gather together. So, essentially, this verse gives us an idea of how our Faith should look: full of steadfast belief in the scriptures and traditions handed down by the apostles all the way to our current bishops and priests; hanging out with our Church family to encourage, challenge, and purify each other; and regularly partaking of the gifts offered to us in the Church: especially Holy Eucharist and prayers. The verse also reaffirms that our Faith is The Faith: for it is as old as the early Church! What a blessing it is to be part of that Church today!

Let us, therefore, have as our goal to also “continue steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers.”

Here are some ideas of ways to help our students (whether or not they will be participating in the aforementioned Creative Arts Festival) to learn about this passage:


If your parish will be participating in the Creative Arts Festival, you can find information about it here:


Did you know that the Antiochian Orthodox Department of Christian Education has already provided a lesson plan about the Creative Arts Festival theme for your Sunday Church School students? Find lessons at all levels, which can be used for any age student who is elegible to participate in the festival, here:


Find creative and fun suggestions of ways to help your students to think about the theme throughout the year here:


There are a myriad of ways your students can interpret this year’s Creative Arts Festival theme. Find an inspiring list here:

Suggestions include:
*Depictions of early Christians worshipping
* People worshipping during Divine Liturgy today
*Receiving Holy Communion
*Learning about things Jesus taught the Apostles by listening to the Epistle and Gospel readings
*Helping one another like the early Christians did by donating food or clothing, serving at a homeless shelter, etc.

This non-Orthodox-but-helpful lesson that includes Acts 2:42 offers several wonderfully hands-on learning activities that you and your students can do to interact with this scripture.
Of course not all of the suggestions will work in an Orthodox context, so you will need to be selective or make adjustments. For example, the students can’t prepare the Eucharist, as suggested, but they could help prepare prosphora, and perhaps your priest would be willing to do a demonstration of how he prepares the Eucharist, or do a “teaching liturgy” so that they could learn how the Eucharist is prepared.)


Teach your students the Creative Festivals theme song (found here: After singing it a few times together, look closely at the words. Talk about them together, comparing the stanzas to see how the early Church and the Church today are alike. Ask your students to share other ways (not mentioned in the song) that we are like the early Christians. Are there any ways that we are different? If so, should we change any of those ways? Why or why not? Before dismissing the class, take a field trip to the fellowship hall or to find your priest and sing the song for them, encouraging the rest of your Church family to keep working towards living like the early Christians did, as well!


Gleanings From a Book: “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre

Author’s note: The use of the word “practical” in the title of this book is no accident. This is the most doable guide to prayer that I have ever read. Every chapter has easily-applicable suggestions that any Orthodox Christian can take to step in the direction of effective prayer. I am so grateful to have read the wisdom in this book. It is the perfect fusion of theology and scripture, incorporating examples and stories that make its contents so accessible that even I can understand them. The book is concise enough for me to re-read it anytime I feel that my prayer life needs another boost. I know that at some point, it will. So I will.

We all know that we should pray. Just before Christ taught His disciples to pray what we now call “The Lord’s Prayer,” He said, “When you pray…” and went on to instruct them to not to be like the hypocrites, to go into their room and pray in secret, and to not use vain repetitions. With each instruction, He began by saying “When you pray..,” indicating that prayer is expected. And rightly so, for his disciples (and we Christians today) love Him a tiny bit as much as He loves us; and in any loving relationship there must be communication. We communicate with our Lord through prayer.

Unfortunately, it is not always easy for us to fulfill this expectation to pray. Even though we know we should pray, there are times when prayer seems daunting or difficult, and we fall short. Author L. Joseph Letendre’s new book “When You Pray: A Practical Guide to an Orthodox Life of Prayer” is a helpful companion for such a time as this. It also serves as a preventative measure against future shortcomings in prayer! The book itself is not long, only 72 pages, but every page is useful to Orthodox Christians desiring to grow in prayer.

“When You Pray…” offers easily-understandable insights and encouragement for prayer. Each chapter covers a different way in which we should pray. Chapters include: “To Pray”; “Pray as You Can”; “Pray Attentively”; “Pray the Lord’s Prayer”; “Pray the Psalms”; “Pray the Gospel”; “Pray for Others”; ”Pray Frequently”; and “Pray Faithfully.”

This book is a must-read for Orthodox Christians who desire to strengthen their prayer life. We would encourage you to read it so that you can be a better example to your Sunday Church School students. The book is written simply enough that students as young as middle school would benefit from studying it together. We recommend that if you teach a class at the middle school level or higher, you consider using this book in your classroom. If you do, we recommend reading one chapter (or a small part of a chapter) at a time and discussing it together. (If your Sunday Church School happens immediately after Divine Liturgy, this book would be an excellent short meditation which you could read while your students are eating a small snack. It would also make an excellent textbook or book study.)

Regardless of how you read it, please read this book. It will help your prayers not to merely be “vain repetitions.” “When You Pray: A Practical Guide to an Orthodox Life of Prayer” will take you (and your students!) by the hand and help you learn how to pray effectively, from the heart.

Order your copy of “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre here:
Here are a few gleanings from “When You Pray,” as well as ideas of ways to share them with a group of older students:


from Ch. 1: To Pray

“The litmus test of faith is not what we do in church, but what we do after church. The list we are given is exhaustive and exhausting. In part, we are
To acquire the mind of Christ (Phil. 2:5)
To move from knowing about God to knowing God (1 Cor. 13:12)
To love our enemies (Matt. 5:44)
To forgive from the heart (Matt. 18:35)
To resist having our lives shaped by the world around us (Rom. 12:2)
To know joy in the midst of suffering (Phil. 4:4)
To follow the commandments of the Gospel (John 14:15).
In turn, we are promised we will
Be transformed by the renewing of our minds (Rom. 12:2)
Become participants in the divine nature (2 Pet. 1:4)
Know the love of Christ and be filled with all the fullness of God (Eph. 3:19)
Cultivate the fruits of the Holy Spirit (Gal. 5:22–23)
Become holy as God is holy (Lev. 11:44, et al.; 1 Pet. 1:16).
What makes all of this—both the undertaking and promised result—possible is God’s grace. What makes grace accessible is prayer.” (pp. 7-8, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Before class, copy each of the passages mentioned in this part of chapter 1 on separate slips of paper. Before you read the chapter to the class, pass those slips out and ask each student to look up the passage they’ve been given. When you get to this part of the chapter, instead of reading each phrase, read the reference and ask the student holding the slip of paper with that reference to read the passage of scripture to the class. After you’ve read all of them,talk together about we are to do, what we are promised, and what it is that makes all of this accessible to our lives.

from Ch. 2: Pray as You Can

“The decision to do what one can, however seemingly small or inadequate, recurs throughout the Bible: a young shepherd hurls stones at a giant warrior; out of a crowd of famished thousands, a boy graciously offers what few loaves he has; Peter tells a lame beggar, “Silver and gold I do not have, but what I do have I give you” (Acts 3:6). The giant falls, the thousands are fed, and the beggar leaps to his feet. In prayer, all we need do is what we can.” (p. 15, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Challenge your students to find each of the Bible stories mentioned in this passage. Talk about how each of these people did what they could: nothing supernatural, just the ordinary amount thing that they were able to do, and how God used that amazingly to work out His purposes. Invite your students to share times that they have done what they could and seen God at work through their “loaves and fishes.”

from Ch. 3: Pray Attentively

“…from St. John of Kronstadt: ‘When praying, keep to the rule that it is better to say five words from the depth of your heart than ten thousand words with your tongue only.’ It sounds fair. If I don’t pay attention to my prayers, why should God? Paying attention during prayer proved more difficult than I anticipated…

“Three highly recommended practices can help:

  1. Preparing for prayer
  2. Saying the words of our prayer slowly
  3. Praying aloud.” (pp. 17-18, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Read and carefully discuss each of those practices with your students. The book fleshes out each recommended practice and offers concrete ways that you can work at each one. Encourage your students to select one for each practice, jot them on a post-it note, then place that note where they will see it and be reminded to keep working on that particular practice.

from Ch. 4: Pray the Lord’s Prayer

“Without the right script, prayer can degenerate into telling God what He already knows, and then telling Him what we think He should do about it. [quoting Fr. Alexander Schmemann, quoting his teacher Archimandrite Cyprian Kern.] When Jesus’ disciples came to Him and asked, ‘Lord, teach us to pray,’ He responded by giving them a script: ‘When you pray, say: “Our Father . . .”’ (Luke 11:1, 2).” (p. 24, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

You could couple a discussion of this chapter with an in-depth look at the Lord’s Prayer. (We wrote a whole series of blog posts on this prayer. The series begins here:

from Ch. 5: Pray the Psalms

“How many psalms should we pray? Monks and nuns are the Church’s experts in psalmic prayer. In monasteries and sketes that are able to follow the monastic rule fully, the entire Psalter—all 150 psalms—is read every week… To facilitate this, centuries ago, the Psalms were divided into twenty sections (called kathismas) and further divided into three subsections (called stases): thus, sixty sections of roughly equal length. So, one possibility is to pray one or more of these stases each day… If praying a stasis attentively is not possible, do less. Do one psalm. Do a few verses from one psalm. We should pray as many—or as few—psalms as we realistically can in the time we have. But we should never do none.” (p. 30, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Pull out the Psalter (or have your students look up the book of Psalms in Bibles). Allow your students time to read through the Psalms, and ask them to find one that jumps out at them – one that would be good for them to pray right now because of the struggle they are facing or because of how it encourages them. Take time for your students to quietly pray their specially-selected Psalm. You may even want to allow them to copy it, decorate the paper they’ve copied it onto and take that home with them to remind them to pray that Psalm. Challenge them to pray the Psalm every day for the week. The following Sunday, allow time for students to share if/how praying their Psalm helped them during the week.

from Ch. 6: Pray the Gospel

“First, choose a short passage from the Gospels. It can be one event in the life of Christ, a section from the teachings of Jesus, even a single verse… In St. Athanasius’s Life of St. Anthony, we read how hearing just one verse from the Gospel in Church led Anthony into the desert to pursue the monastic life. Second, read the passage or verse out loud… Read it slowly. Then read it again. For writers across the centuries, the governing image here is “ruminating.” A ruminant (cows are the handiest example) is an animal that chews its cud. After it has eaten, it regurgitates its food and spends its time in a leisurely rechewing of its meal. When the saints advise ruminating on a passage of Scripture, they mean slowly ‘chewing over’ what we’ve read in our minds and our imagination.” (pp. 33-34, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Practice “praying the Gospel” with your students by applying the steps suggested in the book to this week’s Gospel reading. Teach them how to do this by leading them through it. Then when they are at home, they will know how to pray the Gospel because of their experience in Sunday Church School!

from Ch. 7: Pray for Others

“When we have completed our list, we move on—in trust and confidence—to the rest of our prayer, the rest of our day, or simply to our rest. It is not our prayer or the intensity of feeling we bring to it that matters; what matters is God’s grace. Through our prayers we have joined in the work God is already doing; we have united God’s will for them to our own.” (p. 37)

“Praying for others can be risky. The risk is that we will become part of God’s answer to our prayer. We should be ready for that.” (p. 39, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Hand each one of your students a blank piece of paper and a pencil or pen. Give them a block of time to create their own list of people for which they can pray. Talk together about how to do this, how to lift that personal list of people up to God in prayer. Encourage your students to take their list home and work at doing this important work. Remind them that they may need just to pray for the people on their list, or that God may use them to become part of the answer to that prayer.

from Ch. 8: Pray Frequently

“Few of us living ‘in the world’—meaning outside of monasteries—can pray without ceasing. Workday distractions and obligations, many of them part of our vocations, eat away at our time and attention. But even if we cannot pray ceaselessly, we can pray frequently. We can seize every opportunity the day affords us to pray briefly; we can pray on the run. Indeed, frequent prayer is essential if we are to grow in the Christian life and fulfill the commandments of Christ. Without frequent prayer, living the Christian life is all but impossible. As Jesus warned us, ‘Without Me you can do nothing’ (John 15:5). Therefore, besides praying at the set times of our rule, we should make every event, activity, and transition in our day an opportunity for a brief prayer.” (p. 42, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

Find ideas on how to pray frequently in this recent blog post:

from Ch. 9: Pray Faithfully

“…the test of prayer is not how we feel or what happens during prayer; it is what we do and how we are after prayer. A friend of mine once observed that her brother had begun meditating and jogging. ‘He is calmer and thinner,’ she remarked, ‘but he’s no better.’ The fruits of prayer are revealed in the kitchen, the supermarket, and the office. This is why in the prophetic literature of the Old Testament we often read that God does not judge His people on the basis of their prayers, fasts, and ritual sacrifices in the temple, but on how they treat the widow, the fatherless, and the stranger (Zech. 7:10, for instance). The test of prayer is how well we fulfill the commandments of Christ. ” (pp. 60-61, “When You Pray: A Practical Guide to an Orthodox Life of Prayer” by L. Joseph Letendre)

You could use litmus paper to introduce this section of the book. Before you read this chapter, show a piece of litmus paper to your class, and ask them if they know what it is and/or how it is used. Demonstrate its purpose by using pieces of litmus paper to test a variety of liquids: lemon juice, water, a soft drink, coffee, etc. Then ask the class what the “litmus test” for prayer is? Entertain answers, read this chapter aloud, then ask again (see answer above). Give each student a strip of litmus paper and a bookmark-sized piece of cardstock. Invite them to create a bookmark for their prayer book that includes the litmus paper and this reminder from p. 61 of the book: “The test of prayer is how well we fulfill the commandments of Christ.” (or “Am I passing the prayer test?” or something to that effect)


Take some time with your students to discuss the seven principles that summarize the monastic fathers’ writings on prayer. These are listed in the appendix, pp. 63-62. As you read through them, encourage each student to select one on which to focus on improving in their life.

On Practical Reminders to Pray

“Pray without ceasing” (1 Thess. 5:17) is an exhortation St. Paul wrote in his letter to the Thessalonians. Such constant prayer sounds like a very Christian thing to do, a great idea, and a lofty goal that we should work towards someday. But have you ever read on beyond that short phrase? The very next verse continues, “…for this is the will of God in Christ Jesus for you.”

Wait, WHAT? Praying without ceasing is God’s will for us? Oh, boy… I don’t know about you, but I have got an awful lot of work to do if I wish to be living in a way that fulfills God’s will for me! (By the way, “Rejoice always” and “In everything give thanks” are the other two parts of that exhortation revealing God’s will for us, but we will address them at another time…) To be perfectly honest, I truly want to be the human that God created me to be. I want to be fulfilling His will for my life. But how in the world will I actually pray without ceasing? I wonder if you and/or your students feel the same way?

I get so caught up in life, in what’s happening around me, that hours can pass when I do not pray. That’s hours of not living in God’s will for my life. Lord, have mercy on me, a sinner! I hope that I am alone in this transgression. If so, forgive me (and pray for me!). But in case I am not alone and there are others of us in this community sharing my struggle, I will pass along a few ideas of ways that we can begin to pray more often, stepping closer and closer to “without ceasing.”

It seems to me that the easiest way for us to pray without ceasing is to make a physical connection of some sort to our daily life. We need some practical reminders to do that praying. Perhaps we can gather as a family and talk about creating prayer cues. What in our life can be used as a reminder, to help us to pray? It may be helpful to make a list of cues that we will look for each day, and then match prayers to those cues. (Remember to include scripture prayers as well as other ones!)

Here are a few examples (besides our morning, meal time, and evening prayers) of ways that our family is trying to remember to pray without ceasing. I will share them in case they resonate with you as well. (These are geared towards older people, since my children are now young adults.)

I get so caught up in life, in what’s happening around me, that hours can pass when I do not pray. That’s hours of not living in God’s will for my life. Lord, have mercy on me, a sinner! I hope that I am alone in this transgression. If so, forgive me (and pray for me!). But in case I am not alone and there are others of us in this community – and perhaps our students as well – who share my struggle, I will pass along a few ideas of ways that we can begin to pray more often, stepping closer and closer to “without ceasing.” Perhaps some of them will ring true to you, for use with your students.

It seems to me that the easiest way for us to pray without ceasing is to make a physical connection of some sort to our daily life. We need some practical reminders to do that praying. Chat with your students about the idea, and invite them to help you to create some prayer cues. What is it in each of our lives that can be used as a reminder, to help us to pray? It may be helpful to make a list of cues that we will look for each day, and then match prayers to those cues. (Remember to include scripture prayers as well as other ones!)

Here are a few examples (besides our morning, meal time, and evening prayers) of ways that our family is trying to remember to pray without ceasing. I will share them in case they resonate with you and/or your students, as well. Pass on any of these to your students which you think they will find helpful! (These are geared towards older people, since my children are now young adults.)

  1. Upon waking from sleep, pray one of St. Macarius the Great’s morning prayers, such as this one: “O Lord, Who in Thine abundant goodness and Thy great compassion hast granted me, Thy servant, to go through the time of the night that is past without attack from any opposing evil: Do Thou Thyself, O Master and Creator of all things, vouchsafe me by Thy true light and with an enlightened heart to do Thy will, now and ever, and unto the ages of ages. Amen”
  2. While showering, pray Archimandrite Sophronios’ prayer at daybreak (
  3. Our family lives three blocks from a hospital. Every time we hear a siren or helicopter, each member of our family pauses to pray for the person in need and for their family. If we are in a conversation when the emergency vehicle passes, we make the sign of the cross, signaling our desire for God’s mercy on that person.
  4. The same concept applies for any siren: police, fire, etc. Let the noise be the reminder to pray! Clearly someone is in need, their family will be affected, and the first responders need God’s guidance, wisdom, and protection! So, we pray: “Lord, have mercy on them!”
  5. Keep a copy of St. John Chrysostom’s prayers for every hour by your desk or workspace. (I do this, but unfortunately I forget that it is there, so it is underutilized. I need to find a way to remember to pray these simple “arrow prayers.” Any ideas or suggestions? Perhaps I should set a reminder alarm?)
  6. My husband often prays through the alphabet at night if he is awakened and unable to go right back to sleep. He will think of someone whose name begins with each letter of the alphabet, and then pray for God’s mercy on them.

Okay, so I have listed a few ideas. But there are still many, many hours in a day. How else can we pray without ceasing? And how can our Sunday Church School students, especially those who are children, do so? We can encourage them (and ourselves! ) to begin by praying very simple prayers aloud while performing daily tasks. Those simple prayers could include:
* While washing up before or cleaning sticky fingers after a meal, “I will wash my hands in innocence; so I will go about Your altar, O Lord.” (Ps. 26:6)

* While bathing: “Create in me a clean heart, O God, and renew a right spirit within me.” (Ps. 51:10) (or “Wash me and I shall be whiter than snow.” (Ps. 51:7))

* When brushing teeth, “Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my strength and my Redeemer.” (Ps. 19:14)

*While putting on clothes or a coat, “…he has clothed me with garments of salvation and arrayed me in a robe of his righteousness…” (Is. 61:10)

*While turning on a light or lighting a candle, “O Lord, enlighten my heart, which evil desires have darkened.” (St. John Chrysostom’s hourly prayers)

*While watering plants, “Oh Lord, sprinkle my heart with the dew of Thy Grace.” (St. John Chrysostom’s hourly prayers)

*When planting or gardening, “O Lord, plant in me the root of all blessings, the fear of Thee in my heart.” (St. John Chrysostom’s hourly prayers)

*When locking a door, “O Lord, protect me from certain people, from demons and passions, and from every other harmful thing.” (St. John Chrysostom’s hourly prayers)

It may take a while for us to learn all of these prayers by heart and incorporate them into our daily routine. We need to encourage our students that that is okay, and work to find ways to help them to succeed in this endeavor. We can print the prayers on small cards and have our students place them where they will see these cards as they go about their day. (In case you wish to use the above prayers, we have created a printable version of them.)

What physical cues do you and your students use for constant prayer? Please share them below! In this way, we can help each other to pray without ceasing and thus walk in God’s will for us.


Here are a few links that you may find helpful as you grow in prayer without ceasing:


Sign up for Orthodox Motherhood’s free 5-day email course, “Becoming a Family of Prayer,” here: You’ll receive a daily email for five days in a row, each focused on a different aspect of helping your family to pray more. Each day’s email is brief but helpful and comes with printable worksheets that can better help you to grasp what the topic of the day is about. Each email will give you ideas of things to bring up with your students when you discuss this topic in class.


Orthodox Motherhood offers ideas of 50 times to pray The Jesus Prayer. We can share these with our students, and help them develop their own list, specific to them:


Find additional morning prayers that you or your students may wish to incorporate into your routine here:


Find prayers for any time of day in prayer or service books, or at online sites such as this one:


Encourage your students to utilize a prayer rope to help them remember to pray! The Jesus Prayer is a wonderful way to pray with a prayer rope. Or they could also use the 33 different intercessions found here, one for each knot:


St. John Chrysostom offers a one-line prayer for every hour of the day. Consider printing this, allowing your students to decorate it, laminate it, and then take it home to keep at their desk, sink, fridge, or anywhere that they’ll see it regularly and can pray the hours. Read more about these prayers here: Here is a printable version that could help you: St. John Chrysostom’s Hourly Prayers


This not-Orthodox-but-helpful blog suggests ways to pray using the scriptures. There are even printable prayer-verse cards that your students can put right at the space where they need the reminder!