The heart of Jesus was wounded for love of us: come, let us adore him.
Liturgical Colour: White.
|The Most Sacred Heart of Jesus|
Devotion to the Sacred Heart, encouraged by mediaeval mystics and promoted by St Gertrude, St Margaret Mary Alacoque, St John Eudes and others, represents a devotion to Jesus in his human nature, in particular referring to the heart as the seat of the emotions.
|In other years: St Etheldreda (- 679)|
She was born in Suffolk in the first quarter of the 7th century. She was married twice but remained a virgin, and in 672 left her second husband, the King of Northumbria, to become a nun. The following year she founded a monastery of men and women, which she ruled as abbess, on the site of what is now Ely cathedral. She died there in 679. She was the most venerated of the women saints of Anglo-Saxon England, renowned for her dedication to a life of chastity and for the austerity of the regime she imposed on herself in her later years.
|Other saints: St Thomas Garnet (1575-1607)|
Arundel & Brighton
Thomas Garnet, who was born in 1575 or 1576, came of a staunch Catholic family. His father had been a Fellow of Balliol College, Oxford, but had been expelled for his Catholicism before Thomas was born. His uncle was the Jesuit superior in England, Father Henry Garnet. Thomas spent part of his boyhood in Horsham, where he attended the Grammar School (now Collyer’s School), and it appears that when he was about thirteen the whole family found themselves for a time in Horsham gaol. The year was 1588, a year when the threat of the Spanish Armada brought suspicion on any known Catholics. At some time, also, he was a page in the household of one of St Philip Howard’s half-brothers, probably Lord William Howard.
At the age of eighteen Thomas had made up his mind that he would offer himself for the English mission as a secular priest. He went first to the newly-opened English school at St Omer in Flanders, and in 1596 began his theological studies at the English College at Valladolid in Spain. He was ordained in 1599, and very soon returned to England.
He spent the next six years ministering to the Catholics in this country. Little is known about his movements – naturally enough, since he was defying the law of Elizabeth I which made his presence in England as a priest a capital offence. His superior was the Archpriest Blackwell, of whom we shall hear more.
In the year 1605 he approached his uncle, Henry Garnet, asking to be admitted into the Society of Jesus. He was accepted, but before he could go abroad for his novitiate both he and his uncle were arrested. Henry was charged with complicity in the Gunpowder Plot and executed. Thomas was imprisoned, in the Gatehouse and then in the Tower, and subjected to constant interrogation, in an attempt to find something to incriminate himself or his uncle. After eight months even Cecil, the head of the Commission, accepted that he had nothing to do with the Plot, and after he was released into banishment. Those eight months, spent in the cold and damp of the Tower, brought on rheumatism or sciatica, from which he suffered for the rest of his life. Even after his release, he was presented with a letter purporting to be written by his uncle, admitting some of the charges against him. A word from Thomas would have validated the letter, but he scornfully rejected it as the forgery it was.
Back on the Continent, Thomas eventually (1607) arrived at the newly-opened Jesuit Novitiate House in Louvain. He was professed after five months, his period of imprisonment being accepted as part of his novitiate.
And so Thomas returned to England, a Jesuit priest. But this time he was not as fortunate as he had been before. Instead of six years, he had barely six weeks before he was betrayed by an apostate priest and was once again lodged in the Gatehouse prison. There he was interrogated by a Commission headed by the Bishop of London. Ordered to take the Oath of Supremacy, he refused. This was a new oath, requiring the person to “abhor, detest and abjure as impious and heretical the damnable doctrine and position that the King of England, if excommunicated” (as Elizabeth had been) “may be deposed or murdered by his subjects.” The Bishop of London put it to Thomas that the Archpriest Blackwell had taken the oath (which was true). Thomas hesitated, but after consideration refused “because he thinketh that it were a violation of the Catholic faith to abjure anything as heretical which the Church hath not defined as heretical, or is not manifest by the word of God to be heretical.” These interrogations went on for eight months, to June 1608. Finally the Lieutenant of the Tower, Sir William Wade, was added to the commission, and soon got Thomas transferred to Newgate – the prison for those whose destiny was death at Tyburn.
From Newgate he was brought to trial at the Old Bailey on four charges. First, that he was a priest and had come into England against the statute of Elizabeth. The prosecution pointed to the words “Thomas Garnet, priest” scratched on the wall of the cell in the Tower where he had been imprisoned two years before. But no proof could be adduced that he was the writer. Second, that he was a proscribed Jesuit; since Thomas would admit nothing, this was also unproved. The third charge was that he had seduced the King’s subjects from their duty and allegiance. This Thomas hotly denied, and produced a form of the Oath which he was ready to take. This paper was torn from his hand and destroyed. The final charge was that he refused to take the Oath of Allegiance; this he admitted, and on that ground he was sentenced to be hanged, drawn and quartered as a traitor.
June 23rd dawned, the day appointed for his execution. Eyewitnesses were all struck by Thomas’s resolute and positively cheerful demeanour. On the scaffold he said, “I am a priest out of the blessed Society of Jesus, though I am most unworthy and one of the worst of them all.” And he added: “I am the happiest man this day alive. This is the happiest day that ever I did see.” He forgave and prayed for those who had betrayed and condemned him. As he sang the hymn Veni, Creator Spiritus, the cart was driven away. Well-wishers weighed down the hanging body, to ensure his immediate death, before the barbaric disembowelling could commence. A friend, posing as a madman, made off with his clothes and other relics.
Thomas Garnet, first martyr from the School of St Omer’s, first novice of the English Jesuits’ house at Louvain, was canonised as one of the forty Martyrs of England and Wales in 1970.
White is the colour of heaven. Liturgically, it is used to celebrate feasts of the Lord; Christmas and Easter, the great seasons of the Lord; and the saints. Not that you will always see white in church, because if something more splendid, such as gold, is available, that can and should be used instead. We are, after all, celebrating.
In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.
|Mid-morning reading (Terce)||Jeremiah 31:2-4 ©|
The Lord says this: They have found pardon in the wilderness, those who have survived the sword. Israel is marching to his rest. The Lord has appeared to him from afar: I have loved you with an everlasting love, so I am constant in my affection for you. I build you once more; you shall be rebuilt, virgin of Israel. Adorned once more, and with your tambourines, you will go out dancing gaily.
|Noon reading (Sext)||Jeremiah 32:40 ©|
I will make an everlasting covenant with them. I will not cease in my efforts for their good, and I will put respect for me into their hearts, so that they turn from me no more.
|Afternoon reading (None)||Romans 5:8-9 ©|
What proves that God loves us is that Christ died for us while we were still sinners. Having died to make us righteous, is it likely that he would now fail to save us from God’s anger?