A mighty God is the Lord: come, let us adore him.
Year: A(I). Psalm week: 2. Liturgical Colour: Green.
|Other saints: Saint Herbert|
St. Herbert (died 687) was a disciple and friend of St. Cuthbert. He lived the life of a hermit on the island in Derwentwater which bears his name. A Mass is celebrated there in his memory each year.
The witness he gives is the witness to the life of prayer, whose power gives strength to the whole Church and sustains its mission.
|Other saints: Mother Teresa of Calcutta (1910 - 1997)|
Agnes Gonxha Bojaxhiu was born on 26 August 1910 at Skopje in Macedonia. She left home at the age of 18 to join the Sisters of Loreto in Ireland, where she received the name Sister Mary Teresa, after St Thérèse of Lisieux. In 1931 she was assigned to the order’s Calcutta house and taught at their school there. where she eventually became headmistress.
She received a new vocation to help the poor and destitute, and in 1948, obeying this call, she left the convent and took up a new life caring for them wherever they might be: lying sick in the street or even dying in dustbins. Some of her former pupils joined her, one by one, and the new congregation of the Missionaries of Charity was established in the Diocese of Calcutta in 1950, spreading across India and eventually onto every continent, even behind the Iron Curtain. Many related orders followed, involving men and women, clergy and laity, and both the active and the contemplative life. Mother Teresa died on 5 September 1997 and was beatified by Pope John Paul II on 19 October 2003 and canonized by Pope Francis on 4 September 2016.
Mother Teresa’s widespread appeal comes from the directness of her inspiration, and her direct response to it. She went out and did things where they were needed. When we think of big problems we inevitably think that they can only be solved by a big campaign. Perhaps that is true, perhaps not; but while the campaign is getting going, why not go out and help one person in the name of Mother Teresa? If there are 1,000 hungry people in your city, why not make it 999? If each of us did that – well, in most countries where this is being read, there are more Catholics than there are people in need.
As Monsignor Ronald Knox has said:
“I am not advocating world-movements or public meetings... my appeal is rather to the individual conscience than to the public ear; my hope is rather to see the emergence of a Saint, than that of an organization...
“There is no harm in besieging heaven for the canonization of such and such holy persons now dead. But should we not do well to vary these petitions of ours by asking for more Saints to canonize?”
About the author of the Second Reading in today's Office of Readings:
|Second Reading: Thomas à Kempis (1379 - 1471)|
The first thing to know about The Imitation of Christ is that it was published anonymously and that its attribution to Thomas à Kempis is not uncontested. Other possible authors have included (as his translator Betty I. Knott points out) thirty-five different people, including Gerhard Groote; Walter Hilton, the English mystic; St Bernard; St Bonaventure; Pope Innocent III; and John Gerson, Chancellor of the University of Paris. But on the whole Thomas à Kempis himself is still in the lead. (In any case, “Do not ask who said this,” says Book I chapter 5, “but listen to what is said”).
The late 14th and early 15th centuries saw a miraculous outpouring of mysticism and spirituality all over western Europe, encompassing The Cloud of Unknowing, Walter Hilton, Julian of Norwich, and even the maddening Margery Kempe. Much of it was lay, and even Thomas à Kempis, who became a priest, belongs not to any of the great monastic or preaching orders but to the Brethren of the Common Life, a movement which started in the Netherlands and Rhineland in the late fourteenth century. The birth of the movement was the teaching of Gerhard Groote, who preached and taught a simple prayerful way of life which people could follow in their own homes. Groote shared most of his own large house in Deventer, in the Netherlands, with a group of devout women who lived together as a community (without taking formal vows), and Florentius Radwijns, one of the cathedral clergy and a follower of Groote’s, then hosted a similar community of men. The Brethren of the Common Life aimed to live a communal life in imitation of the simplicity and poverty of the earliest Christians, devoting themselves both to contemplation and to active works. In the time of relative ecclesial peace which preceded the Reformation the Brethren were allowed to grow and develop largely without too much interference. In due course a progression was also established whereby those Brethren who desired a more formal commitment founded, or joined, houses of regular Augustinian canons or canonesses.
Thomas à Kempis himself was born in Kempen, a small town not far from Cologne. He went to a school founded by Gerhard Groote, and in 1399 became a member of the recently founded Augustinian house of which John, his elder brother, was the first prior. He remained a member of this community for the rest of his life.
It was a custom of the Brethren to make collections of sayings on spiritual topics, and Thomas followed this practice from his schooldays onwards. Thus some of the Second Readings from the Imitation that we use in the liturgy read almost like a sequence of “bullet points”. In a sense this is the best use of the Imitation – as a bedside book to be read one chapter out of each night, as Monsignor Ronald Knox did in his later years. Thomas à Kempis manages, in each short chapter, to propound a theme or even sketch a situation, and to bring out of it a moral or a conclusion, food for the spirit. Knox tells us that in the days when English Protestants treated The Pilgrim’s Progress as a sort of extra book of the New Testament, The Imitation of Christ was practically the Catholic equivalent. But that does not make it a warm bath to sink oneself into. As Knox puts it:
“The whole work… is a sustained irritant which preserves us… from sinking back into relaxation: from self-conceit, self-pity, self-love. It offers consolation here and there, but always at the price of fresh exertion… Heaven help us if we find easy reading in The Imitation of Christ.”
The theological virtue of hope is symbolized by the colour green, just as the burning fire of love is symbolized by red. Green is the colour of growing things, and hope, like them, is always new and always fresh. Liturgically, green is the colour of Ordinary Time, the season in which we are being neither especially penitent (in purple) nor overwhelmingly joyful (in white).
|Mid-morning reading (Terce)||1 Corinthians 12:4-6 ©|
There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord; working in all sorts of different ways in different people, it is the same God who is working in all of them.
|Noon reading (Sext)||1 Corinthians 12:12-13 ©|
Just as a human body, though it is made up of many parts, is a single unit because all these parts, though many, make one body, so it is with Christ. In the one Spirit we were all baptised, Jews as well as Greeks, slaves as well as citizens, and one Spirit was given to us all to drink.
|Afternoon reading (None)||1 Corinthians 12:24,25-26 ©|
God has arranged the body and that there may not be disagreements inside the body, but that each part may be equally concerned for all the others. If one part is hurt, all parts are hurt with it. If one part is given special honour, all parts enjoy it.
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Office of Readings for Tuesday of week 22
Morning Prayer for Tuesday of week 22
Evening Prayer for Tuesday of week 22
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