St. Cyril on the Road to Emmaus

And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself (Luke 24:27).

In this discourse the Lord shows that the law was necessary to make ready the way, and the ministry of the prophets to prepare men for faith in this marvelous act. The law and the prophets were necessary in order that, when the resurrection really took place, those who were troubled at its greatness might remember what was said of old, and be induced to believe.

Christ brings forward therefore Moses and the prophets, interpreting their hidden meaning, and making plain to the worthy what to the unworthy was obscure. In this way he settles in them that ancient and hereditary faith taught them by the sacred books which they possessed, for nothing which comes from God is without its use, but all and several of them have their appointed place and service.

In their due place servants were sent before to make ready for the presence of the Master, by bringing in beforehand prophecy as the necessary preparative for faith. This happened so that, like some royal treasure, what had been foretold might in due season be brought forward from the concealment of its former obscurity, being unveiled and made plain by the clearness of the interpretation.

Having thus then stirred up their minds by the writings of the law and the prophets, He afterwards more plainly sets Himself before them. For, having consented to their request to go with them to the village, He took bread, and blessed it, and brake, and divided it among them. “For their eyes, it says, “were held that they might not know Him,” until namely the word had entered stirring up their heart to faith, and then, rendering what they had before heard and believed visible, He offered them the sight seasonably after the hearing. He does not, however, continue with them, for “He vanished, it says, out of their sight.”

For our Lord’s relation to men after His resurrection does not continue the same as before, for they too have need of renovation, and a second life in Christ, that the renewed may associate with the renewed, and the incorruptible approach the incorruptible. For which reason, as John tells us, He did not permit Mary to touch Him, until He should go away and return again.

Cyril of Alexandria (c. 376-444): from Commentary on St Luke’s Gospel.

Bright Saturday

“Whether it is right in the sight of God for us to obey you rather than God, you be the judges. It is impossible for us not to speak about what we have seen and heard.”

Acts 4:19

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Chant:

Khristós anésti ek nekrón,
 thanáto thánaton patísas,
 ke tis en tis mnímasi,
 zoín charisámenos!
Christ rose from the dead, death by death trampling, and to those in the tombs, life he granted!

Bright Thursday

He stood in their midst and said to them, "Peace be with you. Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all nations."                                                 Luke 24:36b, 46-47

Jesus died to redeem the sinful world, but he rose again in order that we might believe in his power over death and have faith in him- a faith that grows and matures throughout our life on earth. According to St. Gregory, Jesus revealed himself to the disciples on the road to Emmaus because they loved him, and yet he concealed himself because they were doubtful about his Resurrection. Thus it was that he opened the Scriptures to them, making their hearts burn within them and melting the doubt from their hearts. When he appeared to the others, Simon Peter and John the Divine had already told them of the Resurrection, having believed when they saw his burial clothes. Yet he still opened their minds to understand the Scriptures that they did not yet grasp. Faith always requires confirmation and growth- no matter what I witness or experience, I shall depend on faith until seeing God face to face, and therefore continue to struggle and pray for grace to help my unbelief. 

Voskresenie Tvoje, Khriste Spase, anheli pojut na nebesech; 
Thy resurrection, Christ Savior, the angels praise in the heavens; 

i nas na zemli spodoni tchistim serdtsim Tebe slavite.
and give us in our land pure hearts to glorify thee.

Bright Monday

"Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me."

Matthew 28:10

His mercy endures forever. Jesus reveals to his disciples where to meet him, and it is the place where he first met and called them. It is an invitation to return, to make a new beginning; a reminder of their first love for the Master. Jesus did not abandon those who abandoned him, and was never angry about their desertion and denial of him, but rather called them to growth and healing, for gracious and merciful is he, slow to anger and abounding in kindness, and he will not abandon my soul to the nether world, not suffer his faithful one to undergo corruption.

Chant:

Eksomologisthe to Kirio oti agathos, allilouia! Oti is ton eona to eleos aftou, allilouia!
Give thanks to the Lord, for he is good, alleluia! For his mercy is eternal, alleluia!

Eksomologisthe to Theo ton theon, allilouia! Oti is ton eona to eleos aftou, allilouia!
Give thanks to the God of gods, alleluia! For his mercy is eternal, alelluia!

Eksomologisthe to Kirio ton kirion, allilouia! Oti is ton eona to eleos aftou, allilouia!
Give thanks to the Lord of lords, alleluia! For his mercy is eternal, alleluia!

To pisanti thamasia megala mono, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who alone works great wonders, alleluia! For his mercy is eternal, alleluia!

To pisanti tous ouranous en sinesi, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who made the heavens in wisdom, alleluia! For his mercy is eternal, alleluia!

To stereosanti tin yin epi ton idaton, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who laid the earth above the waters, alleluia! For his mercy is eternal, alleluia!

To pisanti fota megala mono, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who made great lights, alleluia! For his mercy is eternal, alleluia!

Ton ilion is exousian tis imeras, allilouia! Oti is ton eona to eleos aftou, allilouia!
The sun to rule in the days, alleluia! For his mercy is eternal, alleluia!

Tin selinin ke tous asteras is exousian tis niktos, allilouia! Oti is ton eona to eleos aftou, allilouia!
The moon and the stars to rule in the night, alleluia! For his mercy is eternal, alleluia!

To pataksanti Eyipton sin tis prototokis afton, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who struck down Egypt in their firstborns, alleluia! For his mercy is eternal, alleluia!

Ke eksagagonti ton Israil ek mesou afton, allilouia! Oti is ton eona to eleos aftou, allilouia!
And led Israel out from their midst, alleluia! For his mercy is eternal, alleluia!

En kiri kratea ke en brakioni ipsilo, allilouia! Oti is ton eona to eleos aftou, allilouia!
With a powerful hand and with an arm outstretched, alleluia! For his mercy is eternal, alleluia!

To katadielonti tin Erithran Thalassan tis dieresis, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who divided the Red Sea into two, alleluia! For his love is eternal, alleluia!

Ke diagagonti ton Israil dia mesou aftis, allilouia! Oti is ton eona to eleos aftou, allilouia!
And led Israel through the midst of it, alleluia! For his mercy is eternal, alleluia!

Ke ektinaksanti Farao ke tis dinamin aftou is Thalassan Erithran, allilouia! Oti is ton eona to eleos aftou, allilouia!
And overthrew Pharaoh and his host in the Red Sea, alleluia! For his mercy is eternal, alleluia!

To diagagonti ton laon aftou en ti erimo, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who led his people through the wilderness, alleluia! For his mercy is eternal, alleluia!

To pataksanti vasilis megalous, allilouia! Oti is ton eona to eleos aftou, allilouia!
To him who struck down great kings, alleluia! For his mercy is eternal, alleluia!

Ke apoktinanti vasilis krateous, allilouia! Oti is ton eona to eleos aftou, allilouia!
And slew mighty kings, alleluia! For his mercy is eternal, alleluia!

Ton Zion vasilea ton Amarreon, allilouia! Oti is ton eona to eleos aftou, allilouia!
Sihon, king of the Amorites, alleluia! For his mercy is eternal, alleluia!

Ke ton Og vasilea tin Basan, allilouia! Oti is ton eona to eleos aftou, allilouia!
And Og, king of Bashan, alleluia! For his mercy is eternal, alleluia!

Ke donti tin yin afton klironomian, allilouia! Oti is ton eona to eleos aftou, allilouia!
And gave their land as inheritance, alleluia! For his mercy is eternal, alleluia!


Klironomian Israil doulo aftou, allilouia! Oti is ton eona to eleos aftou, allilouia!
An inheritance to Israel his servant, alleluia! For his mercy is eternal, alleluia!

Oti en ti tapinosi imon emnisthi imon o Kirios, allilouia! Oti is ton eona to eleos aftou, allilouia!
The Lord who recalls the humble ones, alleluia! For his mercy is eternal, alleluia!

Ke elitrosato imas ek ton ekthron imon, allilouia! Oti is ton eona to eleos aftou, allilouia!
And rescues him from his enemy, alleluia! For his mercy is eternal, alleluia!

O didous tofin pasi sarki, allilouia! Oti is ton eona to eleos aftou, allilouia!
Who gives food to the body, alleluia! For his mercy is eternal, alleluia!

Eksomologisthe to Theo tou ouranou, allilouia! Oti is ton eona to eleos aftou, allilouia!
Give thanks to the God of heaven, alleluia! For his mercy is eternal, alleluia!

Holy Saturday

Come, let us return to the LORD, for it is he who has rent, but he will heal us;  he has struck us, but he will bind our wounds. He will revive us after two days; on the third day he will raise us up, to live in his presence. 

           Hosea 6:1b-2 (Office of Lauds)

Incepit oratio Hieremiae Prophetae:

Thus begins the prayer of Jeremiah the Prophet:

Recordare, Domine, quid acciderit nobis; intuere et respice opprobrium nostrum.

Remember, O Lord, what hath come upon us; consider and behold our reproach.

Hereditas nostra versa est ad alienos, domus nostrae ad extraneos.
Our inheritance is turned to aliens, our houses to strangers.

Pupilli facti sumus absque patre, matres nostrae quasi viduae.
Orphans we are made without father, our mothers are as widows.

Aquam nostram pecunia bibimus, ligna nostra pretio comparamus.
Our water at a price we have drunk, our wood at a price we have purchased.

Cervicibus minamur nostris; lassis non datur requies.
By our necks we are dragged, weary and not given rest.

Aegyptiis dedimus manum et Assyriis, ut saturaremur pane.
We have given our hand to the Egyptians and Assyrians, that we might be satisfied by bread.

Patres nostri peccaverunt et non sunt, et nos iniquitates eorum portamus.
Our fathers have sinned, and are not; and we have borne their iniquities.

Servi dominantur nostri; non est qui redimat de manu eorum.
Servants have rules us; there is none who redeems us from their hand.

Vitae nostrae periculo afferimus panem nobis a facie gladii in deserto.
At peril of our life we brought bread, because of the sword in the desert.

Converte nos, Domine, ad te, et convertemur; innova dies nostros sicut a principio.
Convert us, O Lord, to thee, and we shall be converted: renew our days, as from the beginning.

Holy Friday

After this, aware that everything was now finished, in order that the Scripture might be fulfilled, Jesus said, "I thirst."  John 19:28

Chorus and Chorale: 

Kommt, ihr Töchter, helft mir klagen! Sehet !Wen? Den Bräutigam. 

Come, ye daughters, help me lament! Behold! Whom? The Bridegroom. 

Seht ihn! Wie? Als wie ein Lamm! Sehet! Was? Seht die Geduld. 

Behold him! How? Like a lamb. Behold! What? Behold his patience.

Seht! Wohin? Auf unsre Schuld. Sehet ihn aus Lieb und Huld 

Behold! Where? Behold our guilt. Behold Him, out of love and graciousness, 

Holz zum Kreuze selber tragen!

Himself carrying the wood of the cross. 

Chorale: 

O Lamm Gottes, unschuldig am Stamm des Kreuzes geschlachtet, 

O guiltless Lamb of God, slaughtered on the stem of the cross, 

 

Allzeit erfunden geduldig, wiewohl du warest verachtet. 

Always found patient, although thou wast despised. 

All Sünd hast du getragen, sonst müßten wir verzagen.

All sin hast thou borne, else we must have despaired. 

Holz zum Kreuze selber tragen! 

Himself carrying the wood of the cross. 

Erbarm dich unser, o Jesu!

Have mercy upon us, O Jesus!

Holy Wednesday

"Amen, I say to you, one of you will betray me."

Matthew 26:21

Jesus experienced rejection throughout his ministry. From his first public manifestation at Nazareth, the people wanted to throw him over a cliff; those who tie up burdens hard to bear and do not lift a finger to help were indignant when he admonished their hardness of heart; there were many among the priests who profited from revenue during the Pax Romana and were eager to suppress any anti-imperialism. But none of these succeeded in seizing Jesus; he passed through their midst and went away or entered the city in secret, rather unsophisticated evasions, but they show that they could not lay a hand on Jesus unless he allowed it, and he only allowed it when one of his own betrayed him.

Jesus was invulnerable to the power of the authorities, but not that of his friends; it was by his choice that those he loved had the opportunities to betray and desert him. The vulnerability of Jesus did not end when the helpless infant grew up, but continued as he experienced everything that is in man, including betrayal of trust, the greatest fear and pain in relationship. Jesus foretold betrayal by one, but also that his kenosis was for many for the forgiveness of sins, because he bore all sins and offenses. Let us stand with our mother and look on him whom they have pierced with compunction.

Woe is me, my Child!
I see Thee, dearest and beloved Child,
hanging upon the cross,
and my heart is bitterly wounded.
But in Thy love, speak some word to Thy handmaiden.

Woe is me, my Child!
I wish to take my son down from the wood
and to hold Him in my arms
as once I held Him when He was a little child;
But alas, there is no-one to give Him to me.

Woe is me, my Child!
I see Thee bruised and wounded,
without glory, stripped upon the cross.
O my Child, and my heart burns.

Woe is me, my Child!
In my arms, I hold Thee as a corpse,
O loving Lord, who has brought the dead back to life;
Grievously is my heart wounded,
and I long to die with Thee,
for I cannot bear to look upon Thee lifeless and without breath.

Woe is me, my Child!
I reflect, O Master: how never again shall I hear Thy voice.
Never again shall Thy handmaiden see the beauty of Thy face
as in the past, for Thou, my Son,
hast sunk down before mine eyes.

Woe is me, my child!
Where dost thou go, my Child?
Why dost thou run so swiftly?
Is there another wedding in Cana,
and are thou hastening there to turn the water into wine?
Shall I go with thee, my child,
or shall I wait for thee?
Speak some word to me, O Word;
Do not pass me by in silence.
Thou hast preserved my virginity,
and thou art my Son and God.

Woe is me, my child!
Release me from agony
and take me with Thee, O my Son and God.
Let me also descend with Thee, O Master, into Hell.
Leave me not to live alone,
for I cannot bear to look upon Thee, my sweet Light.

Woe is me, my child!
Dost thou change my grief to gladness by Thy Resurrection?

Rise, O God, and judge the Earth!
Rise, O God, and judge the Earth!

Woe is me, my Child.

Lent: Finding the Promised Land

St. Andrew of Crete's reflection on Exodus explains the importance of mortification: you have an arrogant will, O my soul, preferring gluttony and self gratification to the manna from heaven; go and imitate Moses in the wilderness, that like him you may behold God present in the burning bush.
God had called us out of the slavery of sin, but the human will must be strengthened to respond to this call.



You have heard, O my soul, how the waves and waters of the river formed a protective chamber for the baby Moses, allowing his basket of reeds to escape the cruel edict of the Pharaoh.

The midwives, though instructed by Pharaoh to kill the male infants of the Hebrews, obeyed their God instead.

Now that you, my hopeless soul, have been spared death like Moses, like him also be nourished on the wisdom of the Lord.

By killing the oppressive Egyptian, Moses severed his bond to Pharaoh. But you, O my hopeless soul, have not even begun to attack the wickedness of your mind.

If you have not accomplished even this much, how can you expect to pass through the time of repentance, which alone can drive away our sinful passions?

Go, my soul, and imitate the great Moses in the wilderness, that like him you may behold God present in the burning bush.

Think of the staff that Moses stretched over the waters to divide them. It is an image of the Cross of Christ whereby you, my soul, can also accomplish great things.

Aaron’s faithfulness was shown by his offering an acceptable sacrifice to God. But you, my soul, like the priests Hophni and Phineas have offered only your deceitful and selfish life.

[...] The waves of my transgressions have turned back on me, O Saviour, just as once the Red Sea turned back to engulf the Egyptian forces.

Like Israel of old you have an arrogant will, O my soul, preferring gluttony and self gratification to the manna from heaven.

The Canaanites’ wells can be likened to worldly philosophies, from which you, my soul, have preferred to drink rather than from the rock from which when struck by Moses there poured out a river of wisdom, the knowledge of God.

Like the arrogant Israelites in the wilderness, you prefer the comforts of Egypt and unclean food to manna, the food sent from heaven.

Water pouring from the rock when struck by Your servant Moses, prefigured Your life giving side, O Saviour, from which we saw the Water of Life.

Find the Promised Land and explore it secretly as Joshua, son of Nun, once did. See what kind of land it is and settle there, obeying the Law of God.

Andrew of Crete (c.650-740): The Great Canon, Tuesday of the First Week, Odes 5

The Mystery of St. Joseph

As the Divine Praises remind us, St. Joseph is Mary's most chaste spouse. He is a master of purity and a master of modesty, even if he needs a little convincing on this point. A master of purity is able to see, to read, in the language of the body, the mystery of God's presence hidden in the intimate center of another. A master of modesty does not exploit this mystery, nor expose this mystery, nor run away from this mystery, but rather veils the mystery with his love. In the end, St. Joseph both sees and veils the mystery of God's spousal love for mankind expressed in the body of the Blessed Virgin Mary. But it took an angel to help him understand this and have the courage to accept the task.

We turn to the Catechism to understand more clearly the two virtues of purity of heart and modesty. The Catechism teaches us: "[purity of heart] enables us to see according to God...; it lets us perceive the human body-ours and our neighbor's-as a temple of the Holy Spirit, a manifestation of divine beauty" (CCC, 2519). Purity of heart allows us to behold the mystery, the beauty hidden in the heart of another, but seen through the body. In regard to modesty, the Catechism of the Catholic Church paragraph 2521 reads, "Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden..."and in paragraph 2522 we read, "Modesty protects the mystery of persons and their love... it keeps silence or reserve where there is evident risk of unhealthy curiosity. It is discreet."

Let us turn now to the Scriptures to see how the drama of St. Joseph's life unfolds. Throughout the ages, the "Masters of Suspicion," as Bl. John Paul II names them, read the Annunciation to St. Joseph with the suspicion that no one, even St. Joseph, could have sufficient purity of heart to see the mystery of God's love in the unexpected pregnancy of the Blessed Virgin Mary. This presumption colors the interpretations of key biblical passages, supposing that St. Joseph saw Mary as an adulteress. Modern Scripture scholarship and the Doctors of the Church help us to reread these passages in the light of truth. The passage in question comes from St. Matthew's Gospel and we hear it each year on the Solemnity of St. Joseph: "Joseph, her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly." (Mt 1:19)

First, we need help with two Greek words-namely the verb "deigmatizo", translated here as "expose to shame" and "apoluo" translated here as "divorce." While we cannot go into all the details, a valid re-translation of this passage is proposed by the Jesuit scripture scholar Fr. Ignace de la Potterie, "But Joseph, her spouse, who was a just man, and who did not wish to unveil (her mystery), resolved to secretly separate (himself) from her." (Mary in the Mystery of the Covenant, p. 39)

From this we get a better understanding of the insight of St. Bernard of Clairvaux who wrote, "Why did he wish to leave her?... He saw, with sacred astonishment, that she bore a special quality of the divine presence, and while not being able to understand this mystery, he wished to leave her." (Hom. "Super Missus Est") St. Thomas Aquinas reiterates this insight in his Summa Theologica writing, "Joseph wanted to give the Virgin her liberty, not because he suspected her of adultery, but out of respect for her sanctity he feared to live together with her." (Supplementum III, q. 62, art. 3)

Then the angel appears to St. Joseph in a dream and helps him (and us) to understand the following truth expressed by Bl. John Paul II in his reflections on the Sermon on the Mount in the Theology of the Body, "[Christ] assigns the dignity of every woman as a task to every man." And "he assigns also the dignity of every man to every woman" (TOB 100:6). Upholding this dignity "is assigned as ethos to every man, male and female: it is assigned to his 'heart,' to his conscience, to his looks, and to his behavior" (TOB 100:7). St. Joseph is assigned the "task" of Mary's dignity. This task requires two virtues: purity, to see, and modesty, to protect.

Scripture scholarship and the Doctors of the Church reinforce our faith that St. Joseph's purity of heart allowed him to behold a great mystery in the body of Mary. In the purity of his heart, St. Joseph beheld in his virginal bride not the sin of an adulteress but the awesome mystery of God's presence. The body of Mary caused the sacred astonishment of St. Joseph as he beheld the great mystery of divine, spousal love in the language of Mary's virginal pregnancy. 

At the same time, St. Joseph recognized the virtue necessary to protect such a profound mystery. He feared that in his human weakness, he might defile the mystery by remaining close. Like St. Peter and the centurion who both said, "I am not worthy," St. Joseph did not consider himself virtuous enough to veil this mystery by his presence; rather he thought he could do so better by his absence. But, in God's gentle Providence, He sent an angel to St. Joseph to reassure him that he protect her mystery by remaining her husband, by taking her mystery with him under his roof.

Let us ask St. Joseph to teach us true chastity, in purity of heart and in modesty-first by teaching us to have sensitive hearts that can recognize the beauty of the mystery of God's presence in us and in others, then by teaching us to have the virtue to protect that mystery by entering into deeper communion with Mary and the Mystery of God's love made flesh in her womb.

-Father Boniface Hicks, O.S.B.

Catechesis by St. Cyril

Disciples of the New Testament and partakers of the mysteries of Christ, as yet by calling only, but ere long by grace also, make you a new heart and a new spirit (Ezek. 18:31), that there may be gladness among the inhabitants of heaven.

For if over one sinner that repenteth there is joy, according to the Gospel (Luke 15:7), how much more shall the salvation of so many souls move the inhabitants of heaven to gladness.

As ye have entered upon a good and most glorious path, run with reverence the race of godliness.

For the Only-begotten Son of God is present here most ready to redeem you, saying, Come unto Me all that labour and are heavy laden, and I will give you rest (Matt. 11:28).

Ye that are clothed with the rough garment of your offenses, who are holden with the cords of your own sins, hear the voice of the Prophet saying, Wash you, make you clean, put away your iniquities from before Mine eyes (Isaiah 1:16):  that the choir of Angels may chant over you, Blessed are they whose iniquities are forgiven, and whose sins are covered (Ps. 32:1).

Ye who have just lighted the torches of faith, guard them carefully in your hands unquenched; that He, who erewhile on this all-holy Golgotha opened Paradise to the robber on account of his faith, may grant to you to sing the bridal song.

If any here is a slave of sin, let him promptly prepare himself through faith for the new birth into freedom and adoption; and having put off the miserable bondage of his sins, and taken on him the most blessed bondage of the Lord, so may he be counted worthy to inherit the kingdom of heaven.

Put off, by confession, the old man, which waxeth corrupt after the lusts of deceit, that ye may put on the new man, which is renewed according to knowledge of Him that created him (Eph. 4:22; Col. 3:10).

Get you the earnest of the Holy Spirit (2 Cor. 1:22) through faith, that ye may be able to be received into the everlasting habitations (Luke 16:9).

Come for the mystical Seal, that ye may be easily recognised by the Master; be ye numbered among the holy and spiritual flock of Christ, to be set apart on His right hand, and inherit the life prepared for you.

For they to whom the rough garment of their sins still clings are found on the left hand, because they came not to the grace of God which is given through Christ at the new birth of Bapti
sm:  new birth I mean not of bodies, but the spiritual new birth of the soul.

Cyril of Jerusalem (c. 313-386): Catechetical Lectures 1, 1-2.

St. Symeon on Love

Let us be joyful in continuing the observance of Lent, because it is Christ who suffered for us that we approach in our weakness and brokenness; in approaching the redemptive action of Christ's passion, we embrace Love itself.

Love desired, how fortunate are those who have embraced you, for they will no longer have a yearning to embrace any human beauty.

How fortunate are they who are moved by divine love to cling to you: they’ll deny the whole world, and, to whatever degree they associate with others, they won’t be spoiled.

How fortunate are those who caress your beauty and delight in it with great desire, for their souls will be sanctified by the undefiled blood and water which issue from you.

How fortunate are those who passionately embrace you, for they will be altered for the better in spirit and will exult in their souls, because you are inexpressible joy.

How fortunate are they who gain possession of you, for they will count the treasures of the world as nothing, for you are indeed wealth “beyond the dreams of avarice”.

How blessed and thrice-blessed are they whom you accept, for though they be apparently without any glory, they will be more glorious than those who are glorious, more honoured than those who are honoured.

How worthy of praise are those who pursue you; even more so those who have found you.

Most blessed are those who are loved by you, received by you, taught by you, those who have dwelt in you and been fed by you with immortal food, that is the Lord, Jesus Christ.

Love divine, where are you holding Christ? Where are you concealing Him​? Why have you taken the Redeemer of the world and departed from us?

Open a wicket gate for us, so that we also may see Christ Who suffered for us, and so hope in His mercy that we’ll die no more when we once have seen Him. Open up to us, you who became the door allowing Him to be made manifest in the flesh.

Love, you who’ve forced the unforced and abundant compassion of our Master to bear the sins and infirmities of all people, do not reject us by saying, “I do not know you”. Be with us, so that you may come to know us, for we are not known to you.

Dwell in us, so that, for your sake, the Master may visit even us, who are lowly; go before us to meet Him, since we are wholly unworthy. So that He will pause on His way, to converse with you and will permit even us sinners to fall at His unblemished feet.

You’ll intercede on our behalf and plead with Him to forgive the debt of our sins, so that through you we may again be found worthy to serve Him, our Master, and be sustained and nourished by Him.

Symeon the New Theologian (949–1022 AD): In Praise of Those Who Have Love in Their Hearts

Happy Valentine's Day!

I bet you were expecting a post about St. Valentine... gotcha! 

SS. Cyril and Methodius may be two of the most important figures in the Christian history of Europe. Pope Bl. John Paul II did nothing without good reason, and that includes making them co-patrons of Europe (with St. Bernard of Clairvaux) at a time when the Gospel needs to be proclaimed again.

While the Apostles of the Slavs have a special place in the hearts of the Poles, Ukrainians, Slovaks, Czechs, Croats, etc., their legacy is of significance to all Christians. 

The second reading from the Office of Readings today:

From an Old Slavonic Life of Constantine

Build up your church and gather all into unity

Constantine, already burdened by many hardships, became ill. At one point during his extended illness, he experienced a vision of God and began to sing this verse: “My spirit rejoiced and my heart exulted because they told me we shall go into the house of the Lord.”

  Afterward he remained dressed in the vestments that were to be venerated later, and rejoiced for an entire day, saying: “From now on, I am not the servant of the emperor or of any man on earth, but of almighty God alone. Before, I was dead, now I am alive and I shall live for ever. Amen.”

  The following day, he assumed the monastic habit and took the religious name Cyril. He lived the life of a monk for fifty days.

  When the time came for him to set out from this world to the peace of his heavenly homeland, he prayed to God with his hands outstretched and his eyes filled with tears: “O Lord, my God, you have created the choirs of angels and spiritual powers; you have stretched forth the heavens and established the earth, creating all that exists from nothing. You hear those who obey your will and keep your commands in holy fear. Hear my prayer and protect your faithful people, for you have established me as their unsuitable and unworthy servant.

  “Keep them free from harm and the worldly cunning of those who blaspheme you. Build up your Church and gather all into unity. Make your people known for the unity and profession of their faith. Inspire the hearts of your people with your word and your teaching. You called us to preach the Gospel of your Christ and to encourage them to lives and works pleasing to you.

  “I now return to you, your people, your gift to me. Direct them with your powerful right hand, and protect them under the shadow of your wings. May all praise and glorify your name, the Father, Son and Holy Spirit. Amen.”

  Once he had exchanged the gift of peace with everyone, he said: “Blessed be God, who did not hand us over to our invisible enemy, but freed us from his snare and delivered us from perdition.” He then fell asleep in the Lord at the age of forty-two.

  The Patriarch commanded all those in Rome, both the Greeks and Romans, to gather for his funeral. They were to chant over him together and carry candles; they were to celebrate his funeral as if he had been a pope. This they did.

Prayer:

Saint Cyril and Saint Methodius were your instruments, Lord,

  in bringing the light of the gospel to the Slavonic peoples.

May we take your word into our hearts

  and be at one in professing the true faith.

Through our Lord Jesus Christ, your Son,

  who lives and reigns with you and the Holy Spirit,

  one God, for ever and ever.