Don’t neglect your spiritual reading. Reading has made many saints.”
St. Josemaría Escrivá
The old has passed away: all things are made new
St Andrew of Crete (ca. 650 - 740 A.D.) is of great importance in the Orthodox Church because he invented – or at least introduced into the liturgy – the canon, a new form of hymnody of which there is no sign before his time. Canons are huge, elaborately structured musical and poetic compositions. Andrew’s immense “Greek Canon”, for instance, is a hymn 250 verses long interspersed with litanies and odes, takes three hours to chant, and goes chronologically through the entire Old and New Testaments, showing examples of the need for repentance and conversion. The canon, as a genre, has never taken real root in the rest of Christendom, but in addition to his achievements as a hymnographer Andrew was a noted preacher of sermons and discourses, and it is extracts from these that form some of our Second Readings. As might be expected from such a poet they are clear and inspiring, deriving their effect more from the arrangement of images and episodes so that one reflects and illuminates another, rather than from closely-argued pieces of reasoning. Credit: Universalis
From a discourse by Saint Andrew of Crete
‘The fulfilment of the law is Christ himself, who does not so much lead us away from the letter as lift us up to its spirit. For the law’s consummation was this, that the very lawgiver accomplished his work and changed letter into spirit, summing everything up in himself and, though subject to the law, living by grace. He subordinated the law, yet harmoniously united grace with it, not confusing the distinctive characteristics of the one with the other, but effecting the transition in a way most fitting for God. He changed whatever was burdensome, servile and oppressive not what is light and liberating, so that we should be enslaved no longer under the elemental spirits of the world, as the Apostle says, nor held fast as bondservants under the letter of the law.
This is the highest, all-embracing benefit that Christ has bestowed on us. This is the revelation of the mystery, this is the emptying out of the divine nature, the union of God and man, and the deification of the manhood that was assumed. This radiant and manifest coming of God to men most certainly needed a joyful prelude to introduce the great gift of salvation to us. The present festival, the birth of the Mother of God, is the prelude, while the final act is the fore-ordained union of the Word with flesh. Today the Virgin is born, tended and formed and prepared for her role as Mother of God, who is the universal King of the ages.
Justly, then, do we celebrate this mystery since it signifies for us a double grace. We are led towards the truth, and we are led away from our condition of slavery to the letter of the law. How can this be? Darkness yields before the coming of the light, and grace exchanges legalism for freedom. But midway between the two stands today’s mystery, at the frontier where types and symbols give way to reality, and the old is replaced by the new. Therefore, let all creation sing and dance and unite to make worthy contribution to the celebration of this day. Let there be one common festival for saints in heaven and men on earth. Let everything, mundane things and those above, join in festive celebration. Today this created world is raised to the dignity of a holy place for him who made all things. The creature is newly prepared to be a divine dwelling place for the Creator.
Credit: Divine Office: Office of Readings; Wednesday of the Twenty-Third Week in Ordinary Time; https://divineoffice.org/welcome/ Information herein posted under the "rules of fair use" to foster education and discussion in accordance with Section 107 of the Copyright Act 1976.
It is ourselves that we must spread under Christ’s feet, not coats nor lifeless branches or shoots of trees.”
Saint Andrew of Crete
“From ancient times the Church has had the custom of celebrating each day the liturgy of the hours. In this way the Church fulfills the Lord’s precept to pray without ceasing, at once offering its praise to God the Father and interceding for the salvation of the world.” — Office of the Sacred Congregation for Divine Worship. The Liturgy of the Hours is the prayer of the whole People of God. In it, Christ himself “continues his priestly work through his Church.” His members participate according to their own place in the Church and the circumstances of their lives. The laity, too, are encouraged to recite the divine office either with the priests, among themselves, or individually. The celebration of the Liturgy of the Hours demands not only harmonizing the voice with the praying heart, but also a deeper “understanding of the liturgy and of the Bible, especially of the Psalms.” The hymns and litanies of the Liturgy of the Hours integrate the prayer of the psalms into the age of the Church, expressing the symbolism of the time of day, the liturgical season, or the feast being celebrated. Credit: https://divineoffice.org/liturgy-of-the-hours/
Half an hour’s meditation each day is essential, except when you are busy. Then a full hour is needed.”
St. Francis de Sales
Rejoice always. Pray without ceasing. In all circumstances give thanks, for this is the will of God for you in Christ Jesus.”
1 Thessalonians 5:16-18
Holy Spirit, Light and Life of my Soul, enliven my prayer life.
Be not afraid! And may the peace of Christ be with you and your loved ones today and always. Holy Family, pray for us. Amen.