Denis the Carthusian (1408-1471) And I will watch, ...what God will command me in the scriptures

Patristic Lectionary, Night Office, 

Habakkuk 1:1-2:4 - Bible Gateway

https://www.biblegateway.com/passage/?search=Habakkuk%201:1-2:4

The prophecy that Habakkuk the prophet received. Habakkuk'sComplaint - How long, LORD, must I call for help, but you do not listen? Or cry out to.

 

fire, flame

  Here is my heart, dear Lord;

please set it ablaze with the fire of your love!

TWENTY-NINTH WEEK IN ORDINARY TIME

WEDNESDAY

First Reading

Habakkuk 1:1 - 2:4

Responsory     Rom 1:16-17; 5:1

I am not ashamed of the gospel: it is the power of God saving all who have faith, Jews first, but also Greeks. + As scripture says: The righteous find life through faith.

V. Since we are justified by faith, we have peace with God through our Lord Jesus Christ. + As scripture ...

Second Reading

From a commentary by Denis the Carthusian (1408-1471)

Whoever is truly Christian has to say: I will stand on my guard, that is, I will stand guard over my heart with my mind fully alert, so as to keep it pure and offer it as a worthy dwelling-place for God, following the example of him who says: I said, "l will keep watch over my ways." Solomon says: Guard your heart with great vigilance, for it is the source of all life; and Ecclesiasticus: Unless you keep yourself constantly in the fear of the Lord, your house will soon be overthrown. Moses therefore urges in Deuteronomy:

Keep a careful watch over yourself so as not to forget the words of the Lord your God, or let them pass out of your mind all the days of your life. For purity of heart, which is nothing but unmixed contemplative delight or delightful and innocent contemplation of God, is the aim of all our asceticism: it is for this that we curb our outward senses, our tongues, and our appetites. We ought therefore to be continually intent on obtaining, preserving and perfecting our purity of heart, mindful of the Saviour’s words:

Blessed are the pure of heart, for they shall see God. Remembrance of the presence of God undoubtedly contributes more than anything else toward this watchfulness; hence the Psalmist says: I have kept your commandments and your precepts, for my whole life lies open before you. Let us, then, follow in his footsteps and do as the Apostle taught the Philippians: Work for your salvation with fear and trembling.

And I will station myself, that is, I will control the motions or impulses of my heart, and stand firmly on the ramparts, that is, the fortifications, strengthening the defenses of my soul, always making sure that it is armed, so that it may never be conquered by the enemies of its salvation, never overcome by sin or passion. Accordingly, the Apostle warns the Ephesians to put on the whole armour of God, so as to be able to withstand the wiles of the devil.

And I will watch, that is, concentrate my mind, in order to see, which means to understand, what he will say to me, that is, what God will command me in the scriptures, what encouragement he will give me, what counsel, and also what his deputies, such as prelates and doctors, will order and preach. I will also listen to what the Lord God says in my heart with his own voice, or through the angelic spirit. Thus it is said in Proverbs: Listen to instruction, my son; for by listening the wise will grow wiser, and the intelligent receive guidance.

Responsory     Ps 119:97.105.135; 19:11

Lord, how I love your law! Your word is a lamp for my feet, a light for my path. t Let your face shine on your servant and teach me your decrees.

V. By them your servant is instructed; in keeping them there is great reward. t Let your face ...

Next days Tuesday, 06 October 2015 Wednesday, 07 October 2015 Thursday, 08 October 2015 Friday, 09 October 2015 Saturday, 10 October 2015 Sunday, 11 October 2015 Monday, 12 October 2015 Tuesday, 13 October 2015 Wednesday, 14 October 2015 Thursday, 15 October 2015 Friday, 16 October 2015 Saturday, 17 October 2015 Sunday, 18 October 2015 Monday, 19 October 2015 Tuesday, 20 October 2015 Wednesday, 21 October 2015 Thursday, 22 October 2015 Friday, 23 October 2015 Saturday, 24 October 2015 Sunday, 25 October 2015 Monday, 26 October 2015 Tuesday, 27 October 2015 Wednesday, 28 October 2015 Thursday, 29 October 2015 Friday, 30 October 2015 Saturday, 31 October 2015 Sunday, 01 November 2015 Monday, 02 November 2015 Tuesday, 03 November 2015 Wednesday, 04 November 2015 Thursday, 05 November 2015 Friday, 06 November 2015 Saturday, 07 November 2015 Sunday, 08 November 2015 Monday, 09 November 2015 Tuesday, 10 November 2015 Wednesday, 11 November 2015

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Thursday of the Twenty-ninth week in Ordinary Time

Commentary of the day 
Denis the Carthusian (1402 - 1471), monk 
Commentary on St Luke's Gospel; Opera omnia 12, 72 (©Friends of Henry Ashworth)

“Peace I leave with you; my peace I give to you” (Jn 14,27)

Do you think that I have come to bring peace on earth? In other words: “Do not imagine that I have come to offer people a sensual, worldly, and unruly peace that will enable them to be united in their vices and achieve earthly prosperity. No, I tell you, I have not come to offer that kind of peace, but rather division - a good, healthy kind of division, physical as well as spiritual. Love for God and desire for inner peace will set those who believe in me at odds with wicked men and women, and make them part company with those who would turn them from their course of spiritual progress and from the purity of divine love, or who attempt to hinder them.”

Good, interior, spiritual peace consists in the repose of the mind in God, and in a rightly ordered harmony. To bestow this peace was the chief reason for Christ's coming. This inner peace flows from love. It is an unassailable joy of the mind in God, and it is called peace of heart. It is the beginning and a kind of foretaste of the peace of the saints in heaven - the peace of eternity.

  http://dailygospel.org/main.php?language=AM&module=commentary&localdate=20151022&id=1410 

St Fulgentius echoing Augustine d "children of God".

   

Patristic Lectionary.   
COMMENT: Check the Lectionary: 

Sent: Tuesday, 22 September 2015, 5:52

Subject: St Fulgentius echoing Augustine   iPad random after Night Office

And opens the horizons of 'enlargingtheheart' with Sermons of Fulgentius of Ruspe.   

 https://enlargingtheheart.wordpress.com/category/patristic/fulgentius-of-ruspe/   

Second Reading special in Lectionary...
the variations of the translation, can be moving in prayer....throughout highlighted "children of God".

      

Sent from my iPad..
Second Reading  From a sermon by Fulgentius of Ruspe.   

TWENTY-FIFTH WEEK IN ORDINARY TIME TUESDAY

Second Reading        From a sermon by Fulgentius of Ruspe

When our Lord gave the commandment of love for one's enemies, his hearers may have found it bitter: I ask you, therefore, to taste the sweetness of his promise to those who obey. Let this sweet delight abide in your heart, and the difficulty of that bitterness will be surmounted. People who love their ene­mies and do good to those who hate them will be children of God!

The blessed Apostle reveals the reward these children of God are to receive: The Spirit himself bears witness to our spirit that we are children of God. But if we are children then we are heirs as well: heirs of God and co-heirs with Christ. Pay heed, then, Christians; pay heed, children of God; pay heed, heirs of God and co-heirs with Christ: If you wish to receive your patrimony, love not only your friends but also your enemies. Deny no one the love which all the righteous have as a common possession. Let everyone have it at once, and so that you may have it more fully, bestow it upon good and bad alike. Such a sharing of good things in common is by no means an earthly virtue: it is heavenly. There is therefore nothing in it to restrict those who share in it.

Love increases as cupidity decreases; moreover, love never fails to free those whom worldly desires do not hold captive. Love is a gift of God. As the Apostle says: God's love has flooded our hearts through the Holy Spirit who has been given to us. Avarice is a snare of the devil, and not only a snare but a sword: by means of it he captures poor wretches and puts them to death. Love is the root of all good; avarice is the root of all evil.

Avarice brings ceaseless torment because it is never satisfied with its booty. Love, on the other hand, brings joy because the more it increases the more generously it gives. Consequently, while their acquisitions impoverish those who desire evil, charitable givers are enriched by their gifts. The greedy are troubled, seeking revenge for injuries inflicted on them; the charitable are at peace, delighting to forgive any harm done to them. The avaricious avoid practicing the works of mercy, while the chari­table perform them cheerfully.

The object of the avaricious is to injure their neighbours; the charitable do them no harm. By self-exaltation the greedy sink down into hell; by humbling themselves the charitable ascend to heaven.

But when shall I ever be able fittingly to sing the praises of love, which is not solitary in heaven or bereft on earth? For on earth it is fed by the words of God; in heaven it is filled by the words of God. On earth it has the company of friends, in heaven the fellowship of angels. It toils in the world; it finds rest in heaven.

Responsory     1 Jn 4:16.7

God is love, and those who live in love live in God, + and God lives

in them.

V. Let us love one another, for love comes from God and knows God. + And God lives ...

BIOGRAPHICAL SKETCH

Fulgentius of Ruspe, Saint (468-533) Fulgentius left the Roman civil service for the monastic life at the age of twenty-one. In 508 he became bishop of Ruspe in North Africa. A faithful disciple of Saint Augustine, he was the best theologian of his time, and possessed a fluent knowledge of

Greek. Many of his writings were directed against the Arians, from whom he suffered constant persecution.

Fulgentius of Ruspe: People who Love their Enemies will be Children of GodFriday, Sep 27 2013 

PATRISTIC and MONASTIC and Early Latin Monks and Fulgentius of Ruspe charity,heaven, humility, love, angels, Holy Spirit, forgiveness, adoptive sonship Mark Armitage 5:23 am

People who love their ene­mies and do good to those who hate them will be children of God! The blessed Apostle reveals the reward these children of God are to receive:

The Spirit himself bears witness to our spirit that we are children of God. But if we are children then we are heirs as well: heirs of God and co-heirs with Christ.

Pay heed, then, Christians; pay heed, children of God; pay heed, heirs of God and co-heirs with Christ: If you wish to receive your patrimony, love not only your friends but also your enemies.

Deny no one the love which all the righteous have as a common possession. Let everyone have it at once, and so that you may have it more fully, bestow it upon good and bad alike.

Such a sharing of good things in common is by no means an earthly virtue: it is heavenly. There is therefore nothing in it to restrict those who share in it.

Love increases as cupidity decreases; moreover, love never fails to free those whom worldly desires do not hold captive.

Love is a gift of God. As the Apostle says: God’s love has been poured into our hearts through the Holy Spirit who has been given to us.

Avarice is a snare of the devil, and not only a snare but a sword: by means of it he captures poor wretches and puts them to death.

Love is the root of all good; avarice is the root of all evil. Avarice brings ceaseless torment because it is never satisfied with its booty. Love, on the other hand, brings joy because the more it increases the more generously it gives.

Consequently, while their acquisitions impoverish those who desire evil, chari­table givers are enriched by their gifts. The greedy are troubled, seeking revenge for injuries inflicted on them; the charitable are at peace, delighting to forgive any harm done to them.

The avaricious avoid practising the works of mercy, while the chari­table perform them cheerfully The object of the avaricious is to injure their neighbours; the charitable do them no harm. By self-exaltation the greedy sink down into hell; by humbling themselves the charitable ascend to heaven.

But when shall I ever be able fittingly to sing the praises of love, which is not solitary in heaven or bereft on earth? For on earth it is fed by the words of God; in heaven it is filled by the words of God.

On earth it has the company of friends, in heaven the fellowship of angels. It toils in the world; it finds rest in heaven.

Fulgentius of Ruspe (462/467—527/533): Sermon 5.5-6 (CCL 91A:922-923); from the Monastic Office of Vigils, Tuesday of the 25th Week of Ordinary Time, Year 1.

_____________________________________________________________

The Feast Day of Saint Stephen, Protomartyr December 26, The Second Day of Christmas This sermon by Saint Fulgentius of Ruspe for the feast of St. Stephen ( Sermo 3, 1-3, 5-6: CCL 91A, 905-909) dates from around the year 500 AD and demonstrates the ancient Catholic tradition of remembering the first martyr on the day immediately following the solemn celebration of the nativity of Christ. Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of his soldier. Yesterday our king, clothed in his robe of flesh, left his place in the virgin’s womb and graciously visited the world. Today his soldier leaves the tabernacle of his body and goes triumphantly to heaven. Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed. He brought his soldiers a great gift that not only enriched them but also made them unconquerable in battle, for it was the gift of love, which was to bring men to share in his divinity. He gave of his bounty, yet without any loss to himself. In a marvellous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches. And so the love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the king, it later shone forth in his soldier. Love was Stephen’s weapon by which he gained every battle, and so won the crown signified by his name. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment. Strengthened by the power of his love, he overcame the raging cruelty of Saul and won his persecutor on earth as his companion in heaven. In his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition. Now at last, Paul rejoices with Stephen, with Stephen he delights in the glory of Christ, with Stephen he exalts, with Stephen he reigns. Stephen went first, slain by the stones thrown by Paul, but Paul followed after, helped by the prayer of Stephen. This, surely, is the true life, my brothers, a life in which Paul feels no shame because of Stephen’s death, and Stephen delights in Paul’s companionship, for love fills them both with joy. It was Stephen’s love that prevailed over the cruelty of the mob, and it was Paul’s love that covered the multitude of his sins; it was love that won for both of them the kingdom of heaven. Love, indeed, is the source of all good things; it is an impregnable defense,- and the way that leads to heaven. He who walks in love can neither go astray nor be afraid: love guides him, protects him, and brings him to his journey’s end. My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together.  For more Catholic resources to feed your faith, visit the Crossroads Initiative

@ Crossroads Initiative.  

THE LIFE OF ST. SYMEON THE NEW THEOLOGIAN

   

From Lectionary of the Divine Office

Sancta Maria Abbey: http://www.nunraw.com.uk (Website)     Blogspot :http://www.nunraw.blogspot.co.uk, Doneword :http://www.donewill.blogspot.co.uk    |domdonald.org.uk,   Emails: nunrawdonald@yahoo.com, nunrawdonald@gmail.com

----- Forwarded Message -----
From: ...
To: Donald ...
Sent: Tuesday, 25 August 2015, 7:24
Subject: St Symeon Theologian

Night Office Tuesday 25th Aug.

Sent from my iPad.  

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.

Contact the Webmaster webmaster@stsymeon.com

  

Macarius of Egypt - Spiritual Homilies is often termed 'mystical', this 'Pneumatic' thrust

Part of a series on
Christian mysticism
Mysticism Catholic spirituality

COMMENT:
The Macarian Homilies have thus influenced Pietist groups ranging from the Spiritual Franciscans (West) to Eastern Orthodox monastic practice to John Wesley to modern charismatic Christianity.

Night Office. Patristic Lectionary, 

15^th Week Ord. Time

TUESDAY

First Reading

2 Samuel 4:2 - 5:7

Responsory Ps 89:20-21.24

I have found David, my servant; with my holy oil I have anointed him. + My hand will be ready to help him, my arm to give him strength.

V. My faithfulness and love shall be with him. + My hand ...

Second Reading

From a homily attributed to Saint Macarius of Egypt

Mature Christians who are deemed worthy to attain perfection, and to come close to the King, are always consecrated to the cross of Christ. As in prophetic times anointing was regarded as a most honourable rite, since kings and prophets were anointed, so now spiritual people are anointed with a heavenly unction and become Christians by grace so that they too may be kings, and prophets of heavenly mysteries. They are sons and lords and gods, bound, held captive, overwhelmed, crucified and consecrated.

Anointing with oil from a visible plant, a tree that could be seen, had such virtue that those anointed received an undisputed dig­nity, for this was the recognized way of appointing kings. David, for example, after his anointing, was immediately exposed to persecutions and afflictions, and then after seven years he became king. How much more, then, do those who are anointed in mind and heart with the sanctifying and cheering oil of gladness, the heavenly and spiritual unction, receive the seal of that kingdom of incorruptible and eternal power, namely the pledge of the Spirit, the Holy Spirit? And this Holy Spirit is called the Paraclete because of the encouragement and grace he gives to those who suffer.

Anointed with ointment from the tree of life, Jesus Christ, the heavenly plant, these people are counted worthy to attain perfection, to become kings and adopted children of God, sharing in the secrets of the heavenly King and enjoying free access to the Al­mighty. Even while still in this world they enter his palace, the dwelling-place of the angels and the spirits of the saints. For although they are not yet in possession of that perfect inheritance prepared for them in the age to come, they are as fully assured of it through the pledge they have received here on earth as though they were already crowned, already reigning.

Christians find nothing strange in the fact that they are destined to reign in the world to come, since they have known the mysteries of grace beforehand. When man transgressed the commandment, the devil shrouded the soul with a covering of darkness. But with the coming of grace the veil is entirely stripped away, so that with clear eyes the soul, now cleansed and restored to its true nature, which was created pure and blameless, ever clearly beholds the glory of the true light, the true Sun of Righteousness, brilliantly shining in its inmost being.

Responsory   JI 2:28-29

I shall pour out my spirit upon all humankind. Your sons and your daughters will prophesy; + your old men will dream dreams and your young men will see visions.

V. Even upon slaves, men and women, in those days, I shall pour out my spirit. + Your old men ...

1995 Augustine Press, Year I, A WORD IN SEASON, 

Readings for the Liturgy of the Hours

 ^^^^^^^^^^^^^^^^^^^^

 Sent: Tuesday, 14 July 2015, 13:20

Subject: Macarius

Copy from Wiki
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St. Macarius the Great standing next to a Cherub.

Fifty Spiritual Homilies were ascribed to Macarius a few generations after his death, and these texts had a widespread and considerable influence on Eastern monasticism and Protestant pietism. ^[5] This was particularly in the context of the debate concerning the 'extraordinary giftings' of the Holy Spirit in the post-apostolic age, since the Macarian Homilies could serve as evidence in favour of a post-apostolic attestation of 'miraculous' Pneumatic giftings to include healings, visions, exorcisms, etc. The Macarian Homilies have thus influenced Pietist groups ranging from the Spiritual Franciscans (West) to Eastern Orthodox monastic practice to John Wesley to modern charismatic Christianity.

However, modern patristic scholars have established that it is not likely that Macarius the Egyptian was their author.^[6] Exactly who the author of these fifty Spiritual Homilies was has not been definitively established, although it is evident from statements in them that the author was from Upper Mesopotamia, where the Roman Empire bordered the Persian Empire, and that they were not written later than 534.^[7]

In addition to the homilies, a number of letters have been ascribed to Macarius. Gennadius(De viris illustribus 10) recognizes only one genuine letter of Macarius, which is addressed to younger monks. The first letter, called "Ad filios Dei," may indeed be the genuine letter by Macarius the Egyptian that is mentioned by Gennadius (Vir. Ill.10), but the other letters are probably not by Macarius. The second letter, the so-called "Great Letter" used the De instituto christiana of Gregory of Nyssa, which was written c. 390; the style and content of the "Great Letter" suggest that its author is the same anonymous Mesopotamian who wrote the fifty Spiritual Homilies.^[8]

The seven so-called Opuscula ascetica edited under his name by Petrus Possinus (Paris, 1683) are merely later compilations from the homilies, made by Simeon the Logothete, who is probably identical with Simeon Metaphrastes (d. 950). The teachings of Macarius are characterized by a strong Pneumatic emphasis that closely intertwines the salvific work of Jesus Christ (as the 'Spirit of Christ') with the supernatural workings of the Holy Spirit. This 'Pneumatic' thrust in the Spiritual Homilies is often termed 'mystical' and as such is a spiritual mode of thought which has endeared him to Christian mystics of all ages, although, on the other hand, in his anthropology and soteriology he frequently approximates the standpoint of St. Augustine. Certain passages of his homilies assert the entire depravity of man, while others postulate free will, even after the fall of Adam, and presuppose a tendency toward virtue, or, in semi-Pelagian fashion, ascribe to man the power to attain a degree of readiness to receive salvation.