Today’s reading centers on the authority and illumination of God’s truth through apostolic means. In Against Heresies, Book 3, Chapters 4–5, Irenaeus lays out his famous defense of apostolic succession, arguing that the true teaching of the Church is preserved through a public and traceable lineage from the apostles—not secret knowledge or hidden traditions. Augustine, in Confessions, Book 11.2, offers a deeply personal prayer, asking that the secret things of God’s Word be opened to him—not for earthly riches, but through grace in Christ, the Word made flesh. And in Summa Theologica, Part I, Question 94, Article 3, Aquinas explores whether the first man, Adam, knew all things. Thomas concludes that Adam’s knowledge was infused by God for the purpose of ruling over creation, though not infinite or divine in scope. All three readings call us to trust not in private revelation or prideful intellect, but in the revealed wisdom given through Christ and preserved by His Church.

Today’s Readings:

Irenaeus, Against Heresies, Book 3, Chapters 4–5

Augustine, Confessions, Book 11, Section 2

Thomas Aquinas, Summa Theologica, Part I, Question 94, Article 3

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Today’s readings center on the unity of God and the restoration of the divine image in man. Irenaeus, in Against Heresies, Book 3, Chapter 12, recounts the apostolic witness after Christ’s resurrection—how Peter, Stephen, Philip, and Paul all proclaimed the same message: that Jesus Christ is the fulfillment of the Law and Prophets, the Son of the one Creator God, and the only Savior for both Jews and Gentiles. Irenaeus forcefully rejects any idea of a second god or competing deity, showing how the apostles preached one God and one Christ to all people. Augustine, in Confessions, Book 10.40 (Section 65), reflects on how God alone is the light by which the soul discerns truth. Exploring memory, senses, and inward reflection, he finds that even in the most profound inner searching, rest can only be found in God. Yet fallen habits drag him down—he longs to be free, but still clings to what enslaves. Finally, Thomas Aquinas, in Summa Theologica, I.93.4, asks whether all people bear God’s image. He affirms that the rational soul, with its capacity to know and love God, is God’s image in every person—sinner or saint. Though grace and glory deepen this image, its foundation is unerasable. A soul may be broken, like a dusty mirror, but it still reflects its Maker. Together, these voices echo the same truth: the God of creation is the God of salvation, and His image in us—however marred—is always calling us home.

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Today’s readings explore how God’s truth is uniquely revealed and reflected in both Scripture and humanity. Irenaeus defends the Church’s four Gospels as divinely appointed, exposing the mystical significance of their number and character, and showing how each Gospel confronts the errors of the early heretics by grounding the faith in the one true God who made all things. Augustine turns inward, exposing the temptations of vain-glory and the subtle ways pride creeps in—even when we think we’re scorning it—reminding us that true humility and healing come only from God’s mercy. Aquinas then addresses the question of whether angels bear God’s image more perfectly than humans, ultimately affirming that while angels may reflect God’s image more immaterially, it is humanity—made of both body and soul—who most truly images God in the unity of intellect, will, and our potential for renewal in Christ (Genesis 1:26–27; Colossians 3:10).

Readings:

Irenaeus, Against Heresies, Book 3, Chapter 11

Augustine, The Confessions, Book 10, Chapters 38–39

Thomas Aquinas, Summa Theologica, Part 1, Question 93, Article 3

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Today’s readings guide us through foundational questions of theology and spiritual life. Thomas Aquinas opens with a meditation on the image of God in humanity, asking whether this image exists in all people or only in the just. He explains that while all humans bear the image of God through reason, this image shines most clearly in the righteous, who are conformed to God through grace. Augustine, in Confessions, Book 10, examines the subtle temptations of pride and praise, honestly wrestling with his desire for approval and questioning whether he seeks it for his neighbor’s good or out of self-love. He confesses his uncertainty before God, praying for deeper self-knowledge and for the grace to desire truth above all else. Irenaeus, writing in Against Heresies, continues his sweeping defense of the faith by insisting that the one God revealed in the Old Testament is the same as the God proclaimed in the Gospel. He demonstrates from both prophets and apostles that there is no other Lord but the one supreme God, whose promises to Abraham are fulfilled in Christ, Emmanuel. Together, these readings invite us to consider what it means to be made in God’s image, to pursue genuine humility, and to trust the unity of God’s revelation in Scripture.

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Today, we reflect on how deeply God’s image is imprinted on humanity—and how that shapes everything from our desires to our sense of dignity and freedom.

Irenaeus continues his defense of Christian teaching by showing that, despite misreadings of Paul, Scripture and Christ Himself never allow for any rival to the one Creator; instead, every claim to divinity apart from the true God is exposed as empty. Augustine offers a searching meditation on his own motives, confessing his struggle to love truth more than the approval of others, and recognizing the complexity of his longing for affirmation even when he knows it can distort his intentions. Aquinas addresses whether the image of God is truly in man, concluding that it is found most of all in our rational soul—in our intellect, will, and freedom to know and love God, even if that image is sometimes cracked or clouded by sin. In these three voices, we are challenged to recognize our calling: to reflect God’s truth, resist false worship, and embrace the profound dignity He has given to every human life (Genesis 1:26–27; 1 Corinthians 8:4–6; Psalm 8).

Readings:

Irenaeus, Against Heresies, Book 3, Chapters 7–8

Augustine, The Confessions, Book 10, Chapter 37 (Section 61)

Thomas Aquinas, Summa Theologica, Part 1, Question 93, Article 1

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Today’s readings invite us to examine what it means to reflect God—whether as image-bearers, as seekers of truth over praise, or as those formed for partnership and dignity.

Irenaeus explores Paul’s language about the “god of this world,” insisting that all power and authority ultimately belong to the one true God, the Creator, and that any other so-called “gods” are either distortions or idols, never to be confused with the Lord revealed in Christ. Augustine continues his searching self-examination in The Confessions, wrestling with the pull of praise and the desire for truth, and confessing his uncertainty about how deeply praise affects his joy and motivation. Aquinas opens Question 92 with a discussion of whether woman was fittingly made from the side of man, finding in this a profound symbol of equality and partnership, and pointing to a divine wisdom that shapes our relationships as well as our nature. Together, these readings invite us to see ourselves and others as those made for truth, dignity, and loving communion—with God and one another (Genesis 1:26–27; 2 Corinthians 4:4; Matthew 6:24).

Readings:

Irenaeus, Against Heresies, Book 3, Chapters 7–8

Augustine, The Confessions, Book 10, Chapter 37 (Section 61)

Thomas Aquinas, Summa Theologica, Part 1, Question 92, Article 3

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Today’s readings challenge our relationship with truth—how we receive it, distort it, and live it.

Irenaeus, in Against Heresies, Book 3, Chapters 4–5, warns us not to seek truth outside the Church, where the apostles deposited the fullness of the faith. He rejects the idea that Christ and the apostles shaped their message to fit different audiences, affirming that the same truth is proclaimed to all—Jew and Gentile alike. Augustine, in The Confessions, Book 10, Chapter 37 (Section 60), confesses that the craving for human praise is harder to test than other temptations, and he fears the pride he cannot see in himself. Aquinas, in Summa Theologica, Part 1, Question 92, Article 2, teaches that the woman was made from man not by necessity, but to symbolize equality, unity, and the purpose of marriage. Together, these readings draw our attention to the integrity of God’s design and the purity of heart required to walk in it (Psalm 85:11; Deuteronomy 27:18; Mark 2:17; Genesis 9:27).

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In this second trio of readings, we explore the foundation of authority, confessions of weakness, and the role of divine order in humanity’s origin. Irenaeus illustrates how every church that aligns with Rome and honors apostolic succession stands firmly against heretical innovation. Augustine reflects upon how human flattery can derail true devotion and lead us into spiritual poverty. Aquinas then brings it home with a meditation on how woman’s later creation is neither accidental nor secondary but an integral part of the human vocation—teaching unity, mutuality, and prefiguring the Church.

Readings:

Irenaeus, Against Heresies, Book 3, Chapter 3

Augustine, The Confessions, Book 10, Chapter 36 (Sections 58–59)

Thomas Aquinas, Summa Theologica, Part 1, Question 92, Article 1

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