Beginning with the rite of monastic tonsure, Dcn Seraphim presents monasticism as a total offering of one's life to God and a counterpart to the self-offering of Christian marriage. He traces its roots through Christ's counsels in the Gospels, St. Paul's teaching on celibacy, and the life of St. Anthony the Great, then explores the communal, skete, and eremitic forms of the monastic life. Drawing on St. John Climacus, St. Basil the Great, St. Paisius Velichkovsky, and the sayings of the desert fathers and mothers, he explains the promises of poverty, chastity, obedience, and stability without romanticizing either asceticism or spiritual authority. Finally, he shows how monasteries have preserved the Church's daily worship, the Jesus Prayer, the Philokalia, and the practice of spiritual counsel, and what Christians living in the world can learn from their witness without pretending to be monks themselves. Handouts and resources: https://drive.google.com/drive/folders/1chsUEqgt-1Be9u00Orh0qHYs9NzVnN3r?usp=sharing Music Used: Cherubic Hymn, Romanian Chant, Tone 8 Choir of St. Seraphim Orthodox Cathedral, Santa Rosa, CA

Why does the Orthodox wedding service place crowns on the heads of the bride and groom, sing a hymn to the martyrs, but includes no vows? Dcn Seraphim traces marriage from its institution in Eden through the wedding at Cana and St. Paul's vision of Christ and the Church, then walks through the rites of betrothal and crowning: the rings, candles, common cup, joining of hands, and threefold procession around the Gospel. With the help of St. John Chrysostom and the prayers of the service, he shows that Christian marriage is God's act of joining two lives into one, a royal vocation whose authority takes the form of sacrifice. The episode then turns from the church building to the household, where the icon corner, family prayer, fasting, hospitality, forgiveness, and the shared table make the home a domestic church, and closes with a pastoral word about struggle, divorce, and the married saints who carried their crowns faithfully to the end. Handouts and resources: https://drive.google.com/drive/folders/1jxEjqQR6tymRYJHjIF3gF3YBzZtip79q?usp=sharing Music Used: Cherubic Hymn, Romanian Chant, Tone 8 Choir of St. Seraphim Orthodox Cathedral, Santa Rosa, CA

Beginning with the hymn that names the Mother of God "more honorable than the Cherubim and more glorious beyond compare than the Seraphim," Dcn Seraphim asks what a human being is worth and what a human being is for. He returns to the creation of man and woman in Genesis, showing that both bear the image of God fully, share the same human nature and destiny, and possess distinct forms of glory that domination and rivalry have obscured but not erased. Drawing on the three offices of Christ — Prophet, Priest, and King — he presents a contemporary Orthodox proposal for understanding the particular vocations of manhood and womanhood. Christ and the Theotokos reveal the New Adam and New Eve, and the lives of Sts. John the Baptist, Adrian and Natalia, Catherine of Alexandria, and Mary of Egypt show what manhood and womanhood look like when carried through the Cross into glory. Handouts and resources: https://drive.google.com/drive/folders/1MXGXFbGlIwn6Dri8RQeWsRDtmYkZ8uPi?usp=sharing

Around a small table set with wheat, an unlit lamp, seven cotton-wrapped wands, and the book of the Gospels, seven priests gather to do one of the oldest things the Christian Church does — and, Dcn Seraphim suggests, the single most ignored sacrament in the modern West. Beginning from the plain apostolic command of James 5 — "Is anyone among you sick? Let him call for the elders of the church" — he shows that Holy Unction (the Euchelaion, "the oil of prayer") has been practiced without interruption since the time of the Apostles. Handouts and resources: https://drive.google.com/drive/folders/1Ho4j_MC2k61Trud3vcZ3-aSjZwjw5FbJ?usp=sharing Music Used: Cherubic Hymn, Romanian Chant, Tone 8 Choir of St. Seraphim Orthodox Cathedral, Santa Rosa, CA

Taking up the first of the Mysteries of healing, Dcn Seraphim presents Confession not as a courtroom but as a hospital — the place where the oldest human reflex, Adam hiding among the trees, is finally undone. He recovers the meaning of repentance as metanoia, a change of mind and a turning toward home rather than a religion of guilt, and distinguishes the godly sorrow "mingled with joy" from the worldly sorrow that ends at the noose. Drawing on St. John Climacus and St. Symeon the New Theologian, he explains why the Fathers dare to call confession a "second baptism" — the renewal, not the repetition, of baptismal grace — and walks through the Church's gallery of penitents as the Triodion sets them before us: the Publican, the Prodigal, David and Psalm 50, the sinful woman, Peter, and Zacchaeus, gathered up in the Great Canon of St. Andrew of Crete. Handouts and resources: https://drive.google.com/drive/folders/1AaCqRelseFV8Uc9DzYKymwVC94kZ4q7y?usp=sharing Music Used: Cherubic Hymn, Romanian Chant, Tone 8 Choir of St. Seraphim Orthodox Cathedral, Santa Rosa, CA