Today is the Feast of the Annunciation! I had forgotten as it has been moved from March 25! Such an awe-some feast! True God became true man! Blessings on your day!
The Easter Alleluia
Alleluia! Alleluia! Alleluia!
Monday 8 April 2024
The Annunciation of the Lord - Solemnity
Spiritual Reading
Your Second Reading from the Office of Readings:
The Annunciation of the Lord
From a letter of Saint Leo the Great, pope
The mystery of man's reconciliation with God
Lowliness is assumed by majesty, weakness by power, mortality by eternity. To pay the debt of our sinful state, a nature that was incapable of suffering was joined to one that could suffer. Thus, in keeping with the healing that we needed, one and the same mediator between God and men, the man Jesus Christ, was able to die in one nature, and unable to die in the other.
He who is true God was therefore born in the complete and perfect nature of a true man, whole in his own nature, whole in ours. By our nature we mean what the Creator had fashioned in us from the beginning, and took to himself in order to restore it.
For in the Saviour there was no trace of what the deceiver introduced and man, being misled, allowed to enter. It does not follow that because he submitted to sharing in our human weakness he therefore shared in our sins.
He took the nature of a servant without stain of sin, enlarging our humanity without diminishing his divinity. He emptied himself; though invisible he made himself visible, though Creator and Lord of all things he chose to be one of us mortal men. Yet this was the condescension of compassion, not the loss of omnipotence. So he who in the nature of God had created man, became in the nature of a servant, man himself.
Thus the Son of God enters this lowly world. He comes down from the throne of heaven, yet does not separate himself from the Father’s glory. He is born in a new condition, by a new birth.
He was born in a new condition, for, invisible in his own nature, he became visible in ours. Beyond our grasp, he chose to come within our grasp. Existing before time began, he began to exist at a moment in time. Lord of the universe, he hid his infinite glory and took the nature of a servant. Incapable of suffering as God, he did not refuse to be a man, capable of suffering. Immortal, he chose to be subject to the laws of death.
He who is true God is also true man. There is no falsehood in this unity as long as the lowliness of man and the pre-eminence of God coexist in mutual relationship.
As God does not change by his condescension, so man is not swallowed up by being exalted. Each nature exercises its own activity, in communion with the other. The Word does what is proper to the Word, the flesh fulfils what is proper to the flesh.
One nature is resplendent with miracles, the other falls victim to injuries. As the Word does not lose equality with the Father’s glory, so the flesh does not leave behind the nature of our race.
One and the same person – this must be said over and over again – is truly the Son of God and truly the son of man. He is God in virtue of the fact that in the beginning was the Word, and the Word was with God, and the Word was God. He is man in virtue of the fact that the Word was made flesh, and dwelt among us.
________
The ferial reading for today:
Monday of the 2nd week of Eastertide
From an ancient Easter homily by Pseudo-Chrysostom
The spiritual Passover
The Passover we celebrate brings salvation to the whole human race beginning with the first man, who together with all the others is saved and given life.
In an imperfect and transitory way, the types and images of the past prefigured the perfect and eternal reality which has now been revealed. The presence of what is represented makes the symbol obsolete: when the king appears in person no one pays reverence to his statue.
How far the symbol falls short of the reality is seen from the fact that the symbolic Passover celebrated the brief life of the firstborn of the Jews, whereas the real Passover celebrates the eternal life of all mankind. It is a small gain to escape death for a short time, only to die soon afterwards; it is a very different thing to escape death altogether as we do through the sacrifice of Christ, our Passover.
Correctly understood, its very name shows why this is our greatest feast. It is called the Passover because, when he was striking down the firstborn, the destroying angel passed over the houses of the Hebrews, but it is even more true to say that he passes over us, for he does so once and for all when we are raised up by Christ to eternal life.
If we think only of the true Passover and ask why it is that the time of the Passover and the salvation of the firstborn is taken to be the beginning of the year, the answer must surely be that the sacrifice of the true Passover is for us the beginning of eternal life. Because it revolves in cycles and never comes to an end, the year is a symbol of eternity.
Christ, the sacrifice that was offered up for us, is the father of the world to come. He puts an end to our former life, and through the regenerating waters of baptism in which we imitate his death and resurrection, he gives us the beginning of a new life. The knowledge that Christ is the Passover lamb who was sacrificed for us should make us regard the moment of his immolation as the beginning of our own lives. As far as we are concerned, Christ’s immolation on our behalf takes place when we become aware of this grace and understand the life conferred on us by this sacrifice. Having once understood it, we should enter upon this new life with all eagerness and never return to the old one, which is now at an end. As Scripture says: We have died to sin – how then can we continue to live in it?
________
Revelations of Divine Love
Julian of Norwich
14. THE SIXTH REVELATION
“The life of every man shall be acknowledged before him in Heaven, and every man shall be rewarded for his willing service and for his time”
After this our good Lord said: I thank thee for thy travail, and especially for thy youth.
And in this Showing mine understanding was lifted up into Heaven where I saw our Lord as a lord in his own house, which hath called all his dearworthy servants and friends to a stately feast. Then I saw the Lord take no mere place in His own house, but I saw Him royally reign in His house, full-filling it with joy and mirth, Himself endlessly to gladden and to solace His dearworthy friends, full homely and full courteously, with marvellous melody of endless love, in His own fair blessed Countenance. Which glorious Countenance of the Godhead fulfilleth the Heavens with joy and bliss.
God showed three degrees of bliss that every soul shall have in Heaven that willingly hath served God in any degree in earth.
The first is the worshipful thanks of our Lord God that he shall receive when he is delivered of pain. This thanking is so high and so worshipful that the soul thinketh it filleth it as though there were no more. For methought that all the pain and travail that might be suffered by all living men might not deserve the worshipful thanks that one man shall have that willingly hath served God.
The second is that all the blessed creatures that are in Heaven shall see that worshipful thanking, and He maketh his service known to all that are in Heaven. And here this example was showed: A king, if he thank his servants, it is a great worship (honour) to them, and if he maketh it known to all the realm, then is the worship greatly increased.
The third is, that as new and as gladdening as it is received in that time, right so shall it last without end.
And I saw that homely and sweetly was this showed, and that the days of every man shall be known in Heaven, and he shall be rewarded for his willing service and for his time. And specially the days of them that willingly and freely offer their youth unto God, passingly are rewarded and wonderfully are thanked.
For I saw that whene’er what time a man or woman is truly turned to God, for one day’s service and for his endless will he shall have all these three decrees of bliss. And the more the loving soul seeth this courtesy of God, the more it desires to serve him all the days of its life.
There is no modern word for Julian’s “homely”, but its meaning is not difficult to grasp, so we have kept it. “Homely” is how you are when you are at home, or when you “feel at home with” someone. It means intimacy and a lack of formality or ceremony.
________
The Easter Alleluia
Alleluia! Alleluia! Alleluia!
Tap here to listen. If you want to hide this box, go to the Settings screen and turn off the "Offer Easter Alleluias" switch. It is near the very end of that screen.
catholichodler / JB Hodl
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2024-04-08 13:32:33
Author Public Key
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2024-04-08 13:32:33Event JSON
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"content": "Today is the Feast of the Annunciation! I had forgotten as it has been moved from March 25! Such an awe-some feast! True God became true man! Blessings on your day!\n\nThe Easter Alleluia\r\n\r\nAlleluia! Alleluia! Alleluia!\r\n\r\nMonday 8 April 2024\r\n\r\nThe Annunciation of the Lord - Solemnity \r\n\r\n\r\nSpiritual Reading\r\n\r\nYour Second Reading from the Office of Readings:\r\n\r\n\r\nThe Annunciation of the Lord\r\n\r\nFrom a letter of Saint Leo the Great, pope\r\nThe mystery of man's reconciliation with God\r\n\r\nLowliness is assumed by majesty, weakness by power, mortality by eternity. To pay the debt of our sinful state, a nature that was incapable of suffering was joined to one that could suffer. Thus, in keeping with the healing that we needed, one and the same mediator between God and men, the man Jesus Christ, was able to die in one nature, and unable to die in the other.\r\n He who is true God was therefore born in the complete and perfect nature of a true man, whole in his own nature, whole in ours. By our nature we mean what the Creator had fashioned in us from the beginning, and took to himself in order to restore it.\r\n For in the Saviour there was no trace of what the deceiver introduced and man, being misled, allowed to enter. It does not follow that because he submitted to sharing in our human weakness he therefore shared in our sins.\r\n He took the nature of a servant without stain of sin, enlarging our humanity without diminishing his divinity. He emptied himself; though invisible he made himself visible, though Creator and Lord of all things he chose to be one of us mortal men. Yet this was the condescension of compassion, not the loss of omnipotence. So he who in the nature of God had created man, became in the nature of a servant, man himself.\r\n Thus the Son of God enters this lowly world. He comes down from the throne of heaven, yet does not separate himself from the Father’s glory. He is born in a new condition, by a new birth.\r\n He was born in a new condition, for, invisible in his own nature, he became visible in ours. Beyond our grasp, he chose to come within our grasp. Existing before time began, he began to exist at a moment in time. Lord of the universe, he hid his infinite glory and took the nature of a servant. Incapable of suffering as God, he did not refuse to be a man, capable of suffering. Immortal, he chose to be subject to the laws of death.\r\n He who is true God is also true man. There is no falsehood in this unity as long as the lowliness of man and the pre-eminence of God coexist in mutual relationship.\r\n As God does not change by his condescension, so man is not swallowed up by being exalted. Each nature exercises its own activity, in communion with the other. The Word does what is proper to the Word, the flesh fulfils what is proper to the flesh.\r\n One nature is resplendent with miracles, the other falls victim to injuries. As the Word does not lose equality with the Father’s glory, so the flesh does not leave behind the nature of our race.\r\n One and the same person – this must be said over and over again – is truly the Son of God and truly the son of man. He is God in virtue of the fact that in the beginning was the Word, and the Word was with God, and the Word was God. He is man in virtue of the fact that the Word was made flesh, and dwelt among us.\r\n\r\n\r\n________\r\n\r\nThe ferial reading for today:\r\n\r\n\r\nMonday of the 2nd week of Eastertide\r\n\r\nFrom an ancient Easter homily by Pseudo-Chrysostom\r\nThe spiritual Passover\r\n\r\nThe Passover we celebrate brings salvation to the whole human race beginning with the first man, who together with all the others is saved and given life.\r\n In an imperfect and transitory way, the types and images of the past prefigured the perfect and eternal reality which has now been revealed. The presence of what is represented makes the symbol obsolete: when the king appears in person no one pays reverence to his statue.\r\n How far the symbol falls short of the reality is seen from the fact that the symbolic Passover celebrated the brief life of the firstborn of the Jews, whereas the real Passover celebrates the eternal life of all mankind. It is a small gain to escape death for a short time, only to die soon afterwards; it is a very different thing to escape death altogether as we do through the sacrifice of Christ, our Passover.\r\n Correctly understood, its very name shows why this is our greatest feast. It is called the Passover because, when he was striking down the firstborn, the destroying angel passed over the houses of the Hebrews, but it is even more true to say that he passes over us, for he does so once and for all when we are raised up by Christ to eternal life.\r\n If we think only of the true Passover and ask why it is that the time of the Passover and the salvation of the firstborn is taken to be the beginning of the year, the answer must surely be that the sacrifice of the true Passover is for us the beginning of eternal life. Because it revolves in cycles and never comes to an end, the year is a symbol of eternity.\r\n Christ, the sacrifice that was offered up for us, is the father of the world to come. He puts an end to our former life, and through the regenerating waters of baptism in which we imitate his death and resurrection, he gives us the beginning of a new life. The knowledge that Christ is the Passover lamb who was sacrificed for us should make us regard the moment of his immolation as the beginning of our own lives. As far as we are concerned, Christ’s immolation on our behalf takes place when we become aware of this grace and understand the life conferred on us by this sacrifice. Having once understood it, we should enter upon this new life with all eagerness and never return to the old one, which is now at an end. As Scripture says: We have died to sin – how then can we continue to live in it?\r\n\r\n\r\n________\r\n\r\nRevelations of Divine Love\r\nJulian of Norwich\r\n14. THE SIXTH REVELATION\r\n\r\n“The life of every man shall be acknowledged before him in Heaven, and every man shall be rewarded for his willing service and for his time”\r\n After this our good Lord said: I thank thee for thy travail, and especially for thy youth.\r\n And in this Showing mine understanding was lifted up into Heaven where I saw our Lord as a lord in his own house, which hath called all his dearworthy servants and friends to a stately feast. Then I saw the Lord take no mere place in His own house, but I saw Him royally reign in His house, full-filling it with joy and mirth, Himself endlessly to gladden and to solace His dearworthy friends, full homely and full courteously, with marvellous melody of endless love, in His own fair blessed Countenance. Which glorious Countenance of the Godhead fulfilleth the Heavens with joy and bliss.\r\n God showed three degrees of bliss that every soul shall have in Heaven that willingly hath served God in any degree in earth. \r\n The first is the worshipful thanks of our Lord God that he shall receive when he is delivered of pain. This thanking is so high and so worshipful that the soul thinketh it filleth it as though there were no more. For methought that all the pain and travail that might be suffered by all living men might not deserve the worshipful thanks that one man shall have that willingly hath served God. \r\n The second is that all the blessed creatures that are in Heaven shall see that worshipful thanking, and He maketh his service known to all that are in Heaven. And here this example was showed: A king, if he thank his servants, it is a great worship (honour) to them, and if he maketh it known to all the realm, then is the worship greatly increased.\r\n The third is, that as new and as gladdening as it is received in that time, right so shall it last without end.\r\n And I saw that homely and sweetly was this showed, and that the days of every man shall be known in Heaven, and he shall be rewarded for his willing service and for his time. And specially the days of them that willingly and freely offer their youth unto God, passingly are rewarded and wonderfully are thanked.\r\n For I saw that whene’er what time a man or woman is truly turned to God, for one day’s service and for his endless will he shall have all these three decrees of bliss. And the more the loving soul seeth this courtesy of God, the more it desires to serve him all the days of its life.\r\n There is no modern word for Julian’s “homely”, but its meaning is not difficult to grasp, so we have kept it. “Homely” is how you are when you are at home, or when you “feel at home with” someone. It means intimacy and a lack of formality or ceremony.\r\n\r\n\r\n________\r\n\r\nThe Easter Alleluia\r\n\r\nAlleluia! Alleluia! Alleluia!\r\n\r\nTap here to listen. If you want to hide this box, go to the Settings screen and turn off the \"Offer Easter Alleluias\" switch. It is near the very end of that screen.",
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