Encomium to the Holy Great Martyr of Christ George the Trophy-Bearer (St. Andrew of Crete)

Introduction

The present encomiastic discourse to Saint George has a particular characteristic. Saint Andrew, astonished before the martyrdom of Saint George, praises him with wondrous words, making an effort to bring forth the greatness of the Saint’s soul. Yet, unintentionally, he also allows his own spiritual wealth to be revealed. Then follows Saint Nikodemos who, out of love for his neighbor, in order to offer pure evangelical nourishment, renders into the language of his time the discourse of Saint Andrew. This rendering, however, is also imbued with his own holiness. He gives to the text a new pulse, a new vitality, without setting aside either the Saint being praised, or Saint Andrew who composed the encomium. Thus, we have three persons gathered together around one axis: the person of Christ. And the word of the Lord, that “for where two or three are gathered together in My name, there am I in their midst” (Matt. 18:20), demonstrates the particular grace of this text. It is a marvelous introduction into the communion of the Saints, where all things tend and move around Christ, where every sanctified mind, animated by the spirited tone and inflamed by the highest desire, becomes wholly an eye, delighting in the glory of the person of Christ. All the words of this encomium both lead to, and are guided by, the host of the communion of love, this “most singular” Word. Christ, attended by the Great Martyr George, Saint Andrew, and Saint Nikodemos, calls us to the banquet of His Kingdom. The present edition of the text aims at imparting the taste of this communion of the Saints.

Encomium to the Holy Ten Martyrs of Crete (St. Andrew of Crete)

 

 

Encomium to the Holy Ten Martyrs of Crete

(Commemorated on December 23rd)

By St. Andrew, Archbishop of Crete

To the holy and victorious Ten Martyrs, when, in a time of harsh winter, he returned from a sea voyage and composed this discourse.

1. Did you, perhaps, long for my return, my friends and brethren and children? I sensed that some were praying to see me again on this kathedra and to be with you on this radiant feast day — this day of the Martyrs and of Christ, the great and only and first sovereign of all, who presides over this glorious celebration — and that others were asking and inquiring, saying things like these: "Where is the father? Where is the shepherd? Where is the one who makes our feasts more radiant and who by his presence brightens the commemorations of the Saints, who especially nourishes us with his words by unfolding the Holy Scriptures, and who basically cries out: ‘My children, it is the last hour, and we must draw near to God with understanding, and all the more as we see the Day approaching,’ as the divine trumpet, Paul the God-bearer, proclaims?

Where, then, is the one who explains the divine and sacred writings to us and intensifies the tone of our zeal by his own example? Has he perhaps, having gone far from his homeland, been lost? Or did some longing remind him of his loving care for his flock, and did that longing overcome the hardships of the road and call him back? Or finally, did some divine power bring him back again — indeed, to the Saints, whom he always honors with great care and fervent zeal? And behold, now with greater eagerness than his strength allows, he has taken care and hastened to this spiritual festival. And quite reasonably so, for it happened that he carried with him the sacred reliquary of their venerable relics, which he bears everywhere he goes, since it makes his journeys very easy; having it as a fellow traveler, he proceeds in safety.”

These, I think, were the thoughts of many during my absence, for thus grateful children behave toward a loving father; and this was their longing — to see me with their own eyes bodily present and to hear my voice teaching them. This, then, you now see coming to pass. I myself am among you with the living word, embracing this sacred assembly here, and as a gift from my absence I offer this discourse both to you and to the Martyrs of Christ. Receive it as though it had not come from a distant journey; and whatever offerings the Martyrs would gladly accept from me, receive them with gentleness, so that you may depart joyfully from the feast, adorned with flowers and having gathered from here rich fruits.

July: Day 4: Teaching 1: Saint Andrew, Archbishop of Crete

July: Day 4: Teaching 1:
Saint Andrew, Archbishop of Crete

(On How One Should Repent)

By Archpriest Grigory Dyachenko

I. Saint Andrew the Archbishop of Crete was born in Damascus in the 7th century and, healed of muteness after receiving the Holy Mysteries, devoted himself to reading the word of God, and at the age of 14 was received by Patriarch Sophronios into the clerical ranks of the Church of Jerusalem.* When the Arabs took the Holy City, Andrew continued to reside there. In the rank of Archdeacon, he was present at the 6th Ecumenical Synod and denounced the heretics who recognized in Christ the one divine will. Upon returning from the Synod, Andrew devoted himself to prayer and care for the poor and sick. Then, appointed Archbishop of the island of Crete (now Candia, on the Mediterranean Sea), he wisely ruled his flock, edifying them through both word and deed. Through his prayers, he saved the island from the invasion of the Saracens. Being summoned to Constantinople for ecclesiastical matters, Andrew, on his return journey, foretold that he would not see the island of Crete. Indeed, he passed away on the island of Mytilene, having not reached Crete. 

On the Matter of the Publican and the Pharisee (St. Andrew of Crete)

On the Matter of the Publican and the Pharisee

By St. Andrew of Crete

The content of the Parable of the Publican and the Pharisee (Luke 18:10-14) constitutes something like training and preparation for those who want to approach sacred humility, which is contained in all the virtues upon which the Kingdom of Heaven is truly based, and to abstain from God-hating arrogance, which prevents man from every Christ-loving virtue. Who, then, would not desire to imitate the Publican and his return and repentance and would not turn away from the arrogance of the Pharisee, since humility is associated with Christ, and arrogance with the proud demon?

Arrogance is undoubtedly what made the first of the angels, who was also called Lucifer, a devil. It expelled the forefather Adam from Paradise. “He has put down the mighty from their thrones and exalted the humble.” “The Lord opposes the proud, but gives grace to the humble.” It condemns Pharaoh: “The fool said in his heart, ‘There is no God.’” It brought down Nebuchadnezzar, because “You shall worship the Lord your God, and Him only shall you serve;” and “you shall make no graven image.” And if the disease is weakened, the habit becomes the passion. Truly, pride is a fever that numbs the sensitivity of the sick person, a terrible disease of the soul that provokes a person to fall; it is dropsy, full of fluid and air.

Homily on the Circumcision of Christ and on Basil the Great (St. Andrew of Crete)

Homily on the Circumcision of Christ and on Basil the Great

By St. Andrew of Crete

It is pleasant and good to glorify everything that our Savior Christ, as the God-man, accomplished for us, since all this is filled with wonder and amazement. And how could it be otherwise? God appears among people and is known by them, submits to everything like a man, fulfills the commandments of the law and proclaims this fulfillment, in order to give in return His own law, full of grace and truth. What is also worthy of wonder is what the present discourse speaks of, that is, the circumcision of Christ according to the flesh, eight days after His seedless birth. This event is also full of wonder and should be glorified. For how is it possible not to consider it the greatest and most important miracle, that Christ fulfilled the law and, moreover, did it for our salvation? God takes a name. Unknown, similar to man in everything, He is clearly known through the name. By the name given to Him, He is not only called Son, just as the Father is called Father due to the fact that He begot the Son, and the Spirit is called Spirit due to His proceeding from the Father (since these Three are one God and in them one Divinity), but at the same time it is not false to call Him the Son of the Virgin, for He truly is; in this regard, He can be comprehensible to us and appears meek before us. And I, like a fugitive, having found the door of salvation open, boldly approach the Master and Creator.