St. Scholastica

The Anglican Breviary cites from St. Gregory the Great’s Dialogues to relate the little that we know about this saint. For Scholastica we are referred to the Common of Virgins (Common 12, p. F110). Not everything from the Common is used because in the Anglican Breviary this feast is a Lesser Double – unlike the Monastic Diurnal where this feast ranks much higher. For the hours of Lauds to None specific readings are given that invite meditation on Virgin Saints. Even though the Legend for St. Scholastica is short, the Anglican Breviary invites us to reflect on St. Scholastica through the lens of these readings. But it is not a theory or doctrine we are invited to focus on. In the life of the saint the focus is on her faithfulness to Christ and His extraordinary response to His saint. Here we are taught that not the thinkers of Scripture are given the approval of God but rather those who obey Scripture in the ascetic effort of righteous living. In fact, right living cannot be separated from right understanding. The Anglican Breviary refracts the life of saints through Scripture so that we may learn that Scripture teaches both right doctrine and right behavior.

Brethren: he that glorieth, let him glory in the Lord, for not he that commendeth himself is approved, but whom the Lord commendeth. (Reading from Lauds for Common 12; 2 Cor. 10.17).

Fr. Gregory Wassen +

About Father Gregory

I am an Anglican Catholic Priest, currently residing in Orvelte, the Netherlands.
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3 Responses to St. Scholastica

  1. Eric says:

    This is a great reflection on Scholastica and what it is that is expected of us. Though you don’t come out and say it, I believe it worth noting that the word “orthodoxy” itself conveys this double intention of action and thought with ‘doxa’ meaning both opinion and praise. In light of your reflections on the Anglican Breviary, it seems that the refraction of truth through the lives of the saints, the writings of the fathers, and the crown jewel of scripture that one can see the AB is designed to inspire orthodoxy in the truest sense: the continual and ongoing encounter with right belief through right praise in all hours of our waking life.

  2. fathergregory says:

    Eric: Thank you for an enlightening comment. You put words to something I intended to say but failed to do.

    In a sense the Anglican Breviary is Scripture rendered for our edification, education, and praise of God. Again this is where the Book of Common Prayer and the Anglican Breviary are one regarding purpose. To shape faith, knowledge, and moral action by means of correctly understanding/applying Scripture.

    The BCP and the AB are both a way of engaging Scripture and letting the impact of Scripture have full force in all aspects of our life. For the “word of God” mediates THE “Word of God” (Jesus Christ) to us – and this is a saving and sacramental fact. This is not to be contrasted with Baptism as a saving Sacrament. Yet without the specific Scriptural framing of the Sacrament (the text of the rite and its liturgical action action aligned in accordance with the Scriptural account) it would simply be a “bath” not a Sacrament at all.

    As an aside … That also means that the Medieval theory of the priest’s job is first and foremost to “offer the Unbloody Sacrifice” is at the very least imprecise if not flat-out wrong. The first and foremost job of a priest is to be a “Minister of the Word” that is of Scripture and Him of whom Scripture speaks. If we ought to have learned anything from the creation account the AB started at Septuagesima it would be that God’s Word(s) shape – even create – all that exists. This is true for Sacraments and also for our lives as we engage Scripture. The lives of the saints are lives ‘shaped by the word and THE Word of God’ in a sense they have been united to Christ and become “words” themselves.

    Fr. Gregory +

  3. Eric says:

    Fr. Gregory, I see there are a lot of additions to this blog – your work promoting this wonderful resource has not gone unnoticed.

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