THE LIFE OF ST. SYMEON THE NEW THEOLOGIAN

   

From Lectionary of the Divine Office

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Night Office Tuesday 25th Aug.

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THE LIFE OF ST. SYMEON THE NEW THEOLOGIAN

Commemorated March 12

O holy father Symeon, you received divine illumination in your soul. You were shown forth to the world as a most radiant light dispelling all darkness. You call all men to seek the Grace of the Holy Spirit, which they had lost. O righteous father! Pray unto Christ, our God, the He may grant us great mercy! Troparion to St. Symeon the New Theologian

One of the most beloved Holy Fathers is St. Symeon the New Theologian, who was the abbot of St. Mamas in Constantinople. He is one of three great Fathers whom the Orthodox Church has granted the title of "Theologian", because he is one of a few, in the history of Christianity, to 'know' God. The other two Theologians are St. John the Evangelist, and St. Gregory of Nazianzus (390 AD).

St. Symeon was born in Galatia in Paphlagonia (Asia Minor) in 949 AD. His parents, Basal and Theophana, were Byzantine provincial nobles. St. Symeon received only the basics of a primary Greek school education until he was about eleven years old. He finished his secondary education at the age of 14 in the court of the two brother emperors Basil and Constantine Porphyrogenetes. At 14, he met St. Symeon the Studite, who became his spiritual father and who led him into the life of asceticism and prayer. Although he wanted to enter the famous monastery of the Stoudion at the age of 14, his spiritual father had him wait until he turned 27. During this period of preparation, St. Symeon's elder continued to counsel and guide him, preparing him gradually for the monastic life even in the midst of worldly cares. St. Symeon occupied himself with the management of a patrician's household and possibly entered the service of his emperor as a diplomat and a senator. While 'busy in the world' he also strove to live a monk's life in the evenings, spending his time in night vigils and reading the spiritual works of Mark the Hermit and Diadochus of Photike. One of his elder's advice was, "if you desire to have always a soul-saving guidance, pay heed to your conscience and without fail do what it will instil in you".

There are many books, in English, on the wealth of work by St. Symeon. These include "Symeon the New Theologian, the Discourses" translated by C. J. deCatanzaro for Paulist Press; "The First-Created Man, Seven Homilies" translated by Fr. Seraphim Rose for St. Herman of Alaska Brotherhood; and "St. Symeon the New Theologian, Life-Spirituality-Doctrine, in the Light of Christ" by Archbishop Basil Krivocheine for SVS Press. His writings grew out of his preaching and from the spiritual direction given to those under his charge. He is a writer sharing his experiences in prayer and the Triune. The monks of Mount Athos eagerly read his works today, in this Century's spiritual renewal. His works are also being discovered by the Roman monasteries, as they start to comprehend to wealth and beauty of his writings and personal experience.

St. Symeon's words still speak to us today, even though he lived a thousand years ago. Of special note is his emphasizes to return to the essence or spirit of the early Orthodox Church, and not merely depend on or shelter under the outward forms of Church life. His burning conviction is that the Christian life must be more than just a routine or habit, but rather it should be a personal experience of the living Christ. St. Symeon urges both monks and baptized laity back to a living spiritual experience of the Triune, calling himself the "enthusiastic zealot" who has personal, mystical experiences. His spiritual emphasis is, however, misused by many 'charismatic Christians' and others today who claim to have "gifts of the Holy Spirit", which are probably emotional or 'scholastic' rather than spiritual. The following is a quote from St. Symeon on Spirituality,

"Do not say that it is impossible to receive the Spirit of God. Do not say that it is possible to be made whole without Him. Do not say that one can possess Him without knowing it. Do not say that God does not manifest Himself to man. Do not say that men cannot perceive the divine light, or that it is impossible in this age! Never is it found to be impossible, my friends. On the contrary, it is entirely possible when one desires it" (Hymn 27, 125-132).

St. Symeon the New Theologian died in 1022 AD. The saint's feast is celebrated on 12 March.

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St Symeon the New Theologian quote Wiki

Divine Light

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St Symeon Theologian quote Wiki

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It shines on us without evening, without change, without alteration, without form. It speaks, works, lives, gives life, and changes into light those whom it illuminates. We bear witness that "God is light," and those to whom it has been granted to see Him have all beheld Him as light. Those who have seen Him have received Him as light, because the light of His glory goes before Him, and it is impossible for Him to appear without light. Those who have not seen His light have not seen Him, for He is the light, and those who have not received the light have not yet received grace. Those who have received grace have received the light of God and have received God, even as Christ Himself, who is the Light, has said, "I will live in them and move among them." (2 Cor. 6:16)^[42]    

Dom Donald's Blog: Newman St Bartholomew/Nathaniel

Dear William,

Surprise surprise, Bartholomew >>> Nathaniel.

PROMPTLY, I have to get back to Fr. Peter's Retreat talk on  Nathaniel. 

Commentary of the day : 

Benedict XVI, pope from 2005 to 2013 
General Audience of 04/10/06 (© Libreria Editrice Vaticana) 

Nathaniel-Bartholomew recognises the Messiah, the Son of God

                                     

        Dom Donald's Blog: Newman St Bartholomew: John Henry Newman’s thoughts about Saint Bartholomew for this Feast remind of the role, “ the history of St. Bartholomew … reca...

Tuesday, 24 August 2010

Newman St Bartholomew

John Henry Newman’s thoughts about Saint Bartholomew for this Feast remind of the role, “the history of St. Bartholomew … recall us to ourselves … (not to) go out of his line of life! …when a man begins to feel he has a soul, and a work to do, … and he says, "What must I do to please God?"   Newman’s words here  echo to often quoted prayer:  God created me to do him some definite service; he has committed some work to me which he has not committed to another. I have my mission - I may never know it in this life, but I shall be told it in the next ... Therefore, I will trust him ... If I am in sickness, my sickness may serve him; in perplexity, my perplexity may serve him; if I am in sorrow, my sorrow may serve him ... He does nothing in vain; he may prolong my life, he may shorten it, he knows what he is about. John Henry Cardinal Newman Official website for Cardinal Newman's Cause for Canonisation www.newmancause.co.uk

24 August

Saint Bartholomew Feast

Gospel according to John 1: 45-31

From a sermon by John Henry Newman (Parochial and Plain Sermons, volume 2, pages 335-337)

• When Philip told him that he had found the long-expected Messiah of whom Moses wrote, Nathanael (that is, Bartholomew) at first doubted. He was well read in the scriptures, and knew the Christ was to be born in Bethlehem; whereas Jesus dwelt at Nazareth, which Nathanael supposed in consequence to be the place of his birth, - and he knew of no particular promises attached to that city, which was a place of evil report, and he thought no good could come out of it. Philip told him to come and see; and he went to see, as a humble single  minded man, sincerely desirous to get at the truth. In consequence, he was vouchsafed an interview with our Saviour, and was converted.
• Now from what occurred in this interview, we gain some insight into St. Bartholomew's character. Our Lord said of   him, Behold an Israelite indeed, in whom is no guile! and it appears, moreover, as if, before Philip called him to come to Christ, he was engaged in meditation or prayer, in the privacy which a fig-tree's shade afforded him. And this, it seems, was the life of one who was destined to act the busy part of an apostle; quietness without, guilelessness within. This was the tranquil preparation for great dangers and sufferings! We see who make the most heroic Christians, and are the most honoured by Christ!     
• An even, unvaried life is the lot of most men, in spite of occasional troubles or other accidents; and we are apt to despise it, and to get tired of it, and to long to see the world - or, at all' events, we think such a life affords no great opportunity for religious obedience. To rise up, and go through the same duties, and then to rest again, day after day, to pass week after week. beginning with God's service on Sunday, and then to our worldly tasks! so to continue till year follows year! and we gradually get old - an unvaried life like this is apt to seem unprofitable to us when we dwell upon the thought of it. Many indeed there are, who do not think at all; but live in their round of employments, without care about God and religion! driven on by the natural course of things in a dull irrational way like the beasts that perish.   
• But when a man begins to feel he has a soul, and a work to do, and a reward to be gained, greater or less, according as he improves the talents committed to him, then he is naturally tempted to be anxious from his very wish to be saved! and he says, "What must I do to please God?" And sometimes he is led to think he ought to be useful on a large scale! and goes out of his line of life! that he may be doing something worth doing, as he considers it.
• Here we have the history of St. Bartholomew and the other apostles to recall us to ourselves, and to assure us that we need not give up our usual manner of life, in order to serve God; that the most humble and quietest station is acceptable to him! if improved duly - nay, affords means for maturing the highest Christian character, even that of an apostle. Bartholomew read the scriptures and prayed to God; and thus was trained at length to give up his life for Christ! when he demanded it.

Commentary of the day : 

Benedict XVI, pope from 2005 to 2013 
General Audience of 04/10/06 (© Libreria Editrice Vaticana) 

Nathaniel-Bartholomew recognises the Messiah, the Son of God

The Evangelist John tells us that when Jesus sees Nathaniel approaching, he exclaims: "Behold, an Israelite indeed, in whom there is no guile!" (Jn 1,47). This is praise reminiscent of the text of a Psalm: "Blessed is the man... in whose spirit there is no deceit" (Ps 32[31],2), but provokes the curiosity of Nathaniel who answers in amazement:  "How do you know me?". Jesus' reply cannot immediately be understood. He says: "Before Philip called you, when you were under the fig  tree,  I  saw  you".  We do not know what had happened under this fig tree. It is obvious that it had to do with a decisive moment in Nathaniel's life. His heart is moved by Jesus' words, he feels understood and he understands: "This man knows everything about me, he knows and is familiar with the road of life; I can truly trust this man". And so he answers with a clear and beautiful confession of faith: "Rabbi, you are the Son of God! You are the King of Israel!" 


In this confession is conveyed a first important step in the journey of attachment to Jesus. Nathaniel's words shed light on a twofold, complementary aspect of Jesus' identity: he is recognized both in his special relationship with God the Father, of whom he is the Only-begotten Son, and in his relationship with the People of Israel, of whom he is the declared King, precisely the description of the awaited Messiah. We must never lose sight of either of these two elements because if we only proclaim Jesus' heavenly dimension, we risk making him an ethereal and evanescent being; and if, on the contrary, we recognize only his concrete place in history, we end by neglecting the divine dimension that properly qualifies him. 

                                            favour of iBreviary

Mary 22 August The angels rejoiced to see their queen; the apostles rejoiced to see their lady, and both obeyed her with loving devotion

SECOND READING

From a homily by Saint Amadeus of Lausanne, bishop
(Hom. 7: SC 72, 188, 190, 192, 200)

Queen of the world and of peace

Observe how fitting it was that even before her assumption the name of Mary shone forth wondrously throughout the world. Her fame spread everywhere even before she was raised above the heavens in her magnificence. Because of the honor due her Son, it was indeed fitting for the Virgin Mother to have first ruled upon earth and then be raised up to heaven in glory. It was fitting that her fame be spread in this world below, so that she might enter the heights of heaven on overwhelming blessedness. Just as she was borne from virtue to virtue by the Spirit of the Lord, she was transported from earthly renown to heavenly brightness.

So it was that she began to taste the fruits of her future reign while still in the flesh. At one moment she withdrew to God in ecstasy; at the next she would bend down to her neighbors with indescribable love. In heaven angels served her, while here on earth she was venerated by the service of men. Gabriel and the angels waited upon her in heaven. The virgin John, rejoicing that the Virgin Mother was entrusted to him at the cross, cared for her with the other apostles here below. The angels rejoiced to see their queen; the apostles rejoiced to see their lady, and both obeyed her with loving devotion.

Dwelling in the loftiest citadel of virtue, like a sea of divine grace or an unfathomable source of love that has everywhere overflowed its banks, she poured forth her bountiful waters on trusting and thirsting souls. Able to preserve both flesh and spirit from death she bestowed health-giving salve on bodies and souls. Has anyone ever come away from her troubled or saddened or ignorant of the heavenly mysteries? Who has not returned to everyday life gladdened and joyful because his request had been granted by the Mother of God?

She is a bride, so gentle and affectionate, and the mother of the only true bridegroom. In her abundant goodness she has channelled the spring of reason’s garden, the well of living and life-giving waters that pour forth in a rushing stream from divine Lebanon and flow down from Mount Zion until they surround the shores of every far-flung nation. With divine assistance she has redirected these waters and made them into streams of peace and pools of grace. Therefore, when the Virgin of virgins was led forth by God and her Son, the King of kings. amid the company of exulting angels and rejoicing archangels, with the heavens ringing with praise, the prophecy of the psalmist was fulfilled, in which he said to the Lord: At your right hand stands the queen, clothed in gold of Ophir.

RESPONSORY
Revelation 12:1; Psalm 45:10b

A great sign appeared in the heavens:
a woman clothed with the sun,
with the moon under her feet,
– and upon her head a crown of twelve stars.

The queen, clothed in cloth of gold, stood on your right hand.
– And upon her head a crown of twelve stars.

CONCLUDING PRAYER

Let us pray.

Father,
you have given us the mother of your Son
to be our queen and mother.
With the support of her prayers
may we come to share the glory of your children
in the kingdom of heaven.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever.
– Amen.

Blessed Virgin Mary, Queen Aug. 22

The festivities today parallels that of Christ the King was instituted by Pope Pius XII in 1955. He celebrated, until the recent reform of the liturgical calendar, May 31, crowning the singular devotion to Mary in the month dedicated to her. August 22 was reserved for the commemoration of the Immaculate Heart of Mary, which was replaced at the feast of Mary Queen to bring the kingship to his glorification in the assumption of the Virgin into heaven. This place of uniqueness and preeminence, next to Christ the King, the result of multiple titles, illustrated by Pius XII in his encyclical "Ad Coeli Reginam" (11 October 1954), the Mother of the Head and members of the mystical body of augusta sovereign and Queen of the Church, which not only makes it become part of the royal dignity of Jesus, but also of his life and sanctifying influence on the members of the Mystical Body. The Latin "Queen", as "rex", derived from "regere", ie rule, govern, dominate. From the human point of view it is difficult to attribute to Mary the role of dominatrix, she was proclaimed the Lord's servant and spent a lifetime in the most humble obscurity. Luke, in the Acts of the Apostles, puts Mary among the Eleven, after the Ascension, raising with them in prayer; but it is she who gives orders, but Peter. Yet on that occasion she is the link that binds us to the Risen men not yet strengthened by the gifts of the Holy Spirit. Mary is Queen because she is the mother of Christ the King. She is Queen because excels over all creatures, in holiness: "In her unites Whate'er of goodness is in any creature," says Dante's Divine Comedy. All Christians see and venerate her as the overflowing generosity of divine love, which He has filled all good. But she distributes royally and maternally as received by the King; It protects children by his power acquired by virtue of its co-redemption and welcomes them with his gifts, as the King ordered that all grace steps for its hands of munificent Queen. To this the Church invites the faithful to invoke not only by the sweet name of mother, but also with what reverent queen, as in heaven greet with happiness and love angels, patriarchs, prophets, apostles, martyrs, confessors, virgins.Mary was crowned with the double crown of virginity and divine motherhood: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the Holy which shall be born of thee shall be called the Son of God." Etymology: Mary = loved by God, from the Egyptian; lady, Hebrew Martyrology: Memory of the Blessed Virgin Mary the Queen, who gave birth to the Son of God, Prince of Peace, whose kingdom will have no end, and is greeted by Christians as the Queen of Heaven and Mother of Mercy.

Bernard Clairvaux - PRAYER TO THE SHOULDER WOUND OF OUR LORD

   SAINT BERNARD - PRAYER TO THE SHOULDER WOUND OF OUR LORD          

     

           

SAINT BERNARD [20August]

PRAYER TO THE SHOULDER WOUND OF OUR LORD

Published on 17 Sep 2011

Please also see the
Novena to Saint Peregrine, Patron Saint of Cancer Patients:



http://www.youtube.com/watch?v=WJBt3U...



According to Saint Bernard of Clairvaux (1090 - 1153), when he asked Jesus
which was His greatest unrecorded suffering - the wound that inflicted the most
pain on Him in Calvary - Jesus answered:



"I had on My Shoulder, while I bore My Cross on the Way of Sorrows, a
grievous Wound which was more painful than the others, and which is not
recorded by men. Honour this Wound with thy devotion and I will grant thee
whatsoever thou asks through its virtue and merit.



"In regard to all those who shall venerate this Wound, I will remit to
them all their venial sins and will no longer remember their mortal sins."



PRAYER TO THE SHOULDER WOUND OF OUR LORD

O Most Loving Jesus, Meek Lamb of God, I, a miserable sinner, salute
and worship the most Sacred Wound of Your shoulder, on which You did bear Your
heavy cross, which so tore Your flesh and laid bare Your bones as to inflict on
You an anguish greater than any other wound of Your Most Blessed Body.

I adore You, O Jesus most sorrowful; I praise and glorify You
and give You thanks for this most sacred and painful
wound, beseeching You by that exceeding pain, and by the crushing
burden of Your Heavy Cross, to be merciful to me, a sinner, to forgive me all
my mortal and venial sins, and to lead me on towards Heaven, along
the way of Your Cross.

++++++++++++

Padre Pio, Bernard of Clairvaux, and the Shoulder Wound of Christ

April 30, 2014 by Kathy Schiffer

What do medieval mystic St. Bernard of Clairvaux and modern monk St. Padre Pio have in common?

Well, they’re both saints, sharing in the eternal reward which God has prepared for them.

But beyond that, both had a sincere devotion to the Shoulder Wound of Christ.

 http://www.patheos.com/blogs/kathyschiffer/2014/04/padre-pio-bernard-of-clairvaux-and-the-shoulder-wound-of-christ/  

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Dom Donald's Blog: St. Bernard COMMENT: Vocations Crisis?

ON LOVING GOD .. by Saint BERNARD OF CLAIRVAUX [FULL AUDIOBOOKS] in English unabridged   https://www.youtube.com/watch?v=bJ4WyNmclTs
 

  Dom Donald's Blog: St. Bernard COMMENT: Vocations Crisis?: Fw: Vocation Crisis? WHAT Vocation Crisis? 8/19/14   Sancta Maria Abbey: http://www.nunraw.com.uk (Website)     Blogspot :http://www...

St. Bernard COMMENT: Vocations Crisis?

Fw: Vocation Crisis? WHAT Vocation Crisis? 8/19/14

Sancta Maria Abbey: http://www.nunraw.com.uk (Website)    
Blogspot :http://www.nunraw.blogspot.co.uk |

domdonald.org.uk 

On Tuesday, 19 August 2014, 8:42, Marcellino D'Ambrosio <info@crossroadsinitiative.com> wrote:

What Vocation Crisis? Ever hear of St. Bernard of Clairvaux?  We can’t afford to forget this incredible man whose feast is this Wednesday, August 20 (Which is also the birthday of our own Dr. Italy!).  After all, when he decided to enter religious life, he brought 35 relatives along with him, arriving at the door of the monastery all together on horseback.  If you’d like to see that kind of vocations surge, seek the intercession of St. Bernard and read this piece that reveals the passion that drove him to found over 40 monasteries full of new priests and brothers. (if the links don't work, just cut and paste www.dritaly.com into your browser) Love of Bridegroom and Bride - St. Bernard of Clairvaux Love of Bridegroom and Bride St. Bernard of Clairvaux This excerpt from a sermon of St. Bernard (Sermo 83, 4-6; Opera omnia, Edit. Cisterc 2 [1958], 300-302) treats of one of his favorite themes, the love relationship between God as bridegroom and the individual soul as bride, according the Song of Songs (otherwise known as the Canticle of Canticles or Song of Solomon).  It is used in the Roman Office of Readings for the memorial of St. Bernard of Clairvaux on Aug 20.  St. Bernard of  Clairvaux was clearly one of the greatest preachers of all time.  He was one of the early heroes of the Cistercian order of monks and, as abbot, founded over 40 monasteries and personally attracted hundreds to monastic life, including many of his relatives.  His magnetic preaching and exemplary character changed the lives of thousands and his writing continues today to inspire Christians everywhere.  His words were so sweet that he came to be known as the Melifluous ("full of honey") Doctor.  St. Bernard died in 1153 and was later proclaimed a saint and a Doctor of the Church.  His feast day in the Roman Calendar is August 20. Love is sufficient of itself, it gives pleasure by itself and because of itself. It is its own merit, its own reward. Love looks for no cause outside itself, no effect beyond itself. Its profit lies in its practice. I love because I love, I love that I may love. Love is a great thing so long as it continually returns to its fountainhead, flows back to its source, always drawing from there the water which constantly replenishes it.      Of all the movements, sensations and feelings of the soul, love is the only one in which the creature can respond to the Creator and make some sort of similar return however unequal though it be. For when God loves, all he desires is to be loved in return; the sole purpose of his love is to be loved, in the knowledge that those who love him are made happy by their love of him. The Bridegroom’s love, or rather the love which is the Bridegroom, asks in return nothing but faithful love. Let the beloved, then, love in return. Should not a bride love, and above all, Love’s bride? Could it be that Love not be loved? Rightly then does she give up all other feelings and give herself wholly to love alone; in giving love back, all she can do is to respond to love. And when she has poured out her whole being in love, what is that in comparison with the unceasing torrent of that original source? Clearly, lover and Love, soul and Word, bride and Bridegroom, creature and Creator do not flow with the same volume; one might as well equate a thirsty man with the fountain. What then of the bride’s hope, her aching desire, her passionate love, her confident assurance? Is all this to wilt just because she cannot match stride for stride with her giant, any more than she can vie with honey for sweetness, rival the lamb for gentleness, show herself as white as the lily, burn as bright as the sun, be equal in love with him who is Love? No. It is true that the creature loves less because she is less. But if she loves with her whole being, nothing is lacking where everything is given. To love so ardently then is to share the marriage bond; she cannot love so much and not be totally loved, and it is in the perfect union of two hearts that complete and total marriage consists. Or are we to doubt that the soul is loved by the Word first and with a greater love?