Universalis
Saturday 18 July 2020    (other days)
Dedication of the Cathedral Church of St Anne 
Feast

Christ is the spouse of the Church: come, let us adore him.

Year: A(II). Psalm week: 3. Liturgical Colour: White.

The Dedication of Leeds Cathedral

The story of St Anne’s Cathedral begins in 1786 when a Dominican priest moved the long established Roundhay Mission to premises in the centre of Leeds. In the autumn of that year some rooms were obtained in a building off Briggate to house the mission, and so the town’s first Catholic place of worship since the Reformation came into existence.
  This chapel, an upper room adjacent to the Pack Horse Hotel, served the small Catholic community in Leeds for several years, until a purpose-built chapel, St Mary’s, opened in Lady Lane in October 1794. By 1833 the Dominicans had handed over the responsibility for the Leeds Mission to the Vicar Apostolic of the Northern District, Bishop Thomas Penswick, who appointed Fr Henry Walmsley to St Mary’s. At this time the Catholic population of Leeds was growing rapidly as a result of the town’s economic development and the influx of settlers from Ireland.
  In 1836 a site for a new church in the town centre to replace St Mary’s was found. This church, designed by a local architect, John Child, opened on 24th October 1838. It was dedicated to St Anne in honour of Anne Humble, the late sister of Grace and Sarah Humble the principal benefactors of the new church, which stood at the junction of Guildford Street (the present Headrow) and Cookridge Street.
  St Anne’s was raised to Cathedral status on 20th December 1878 upon the creation of the Diocese of Leeds. Twenty years later Leeds Corporation announced plans for the development of this part of Leeds, which involved the demolition of the Cathedral. Having considered various possible sites it was decided to accept the Corporation’s offer of land just yards from the existing church, at the junction of Cookridge Street and Great George Street.
  Construction of the present Cathedral began in the autumn of 1901 and was completed in the early part of 1904. The architect was John Henry Eastwood (1843-1913) from London, who had been born near Leeds. He in turn engaged the services of a talented assistant, Sydney Kyffin Greenslade (1866-1955). Together they produced an outstanding design in the Arts and Crafts neo-Gothic style with an unusual layout to accommodate the Cathedral’s relatively small city centre site. It was consecrated by Bishop Cowgill on 18th July, 1924.

About the author of the Second Reading in today's Office of Readings:

Second Reading: Origen (184 - 254)

Origen is a giant among early Christian thinkers. He was knowledgeable in all the arguments of the Greek philosophical schools but believed firmly in the Bible as the only source of true inspiration. He is thus a representative of that curious hybrid called “Christianity”, which on the one hand maintains (like the Jews) an ongoing direct relationship with the living God, who is the principle and source of being itself, but on the other hand maintains (like the Greeks) that everything makes sense rationally and it is our duty to make sense of it. As the Gospels say (but the Pentateuch does not), “You shall love the Lord your God with all your mind”.
  A first stage in this, when it comes (for example) to disputations with the Jews over their view of Christianity as a recently-founded syncretizing heresy of Judaism, is to decide what Scripture is and what it says. If I argue from my books and you argue from yours, we will never meet; but if we share an agreed foundation, there is some chance. Accordingly Origen compiled a vast synopsis of the different versions of the Old Testament, called the Hexapla. Not all Origen’s specific judgements on soundness were generally accepted, even at the time, but the principle remains a necessary one, indispensable for any constructive meeting of minds.
  Origen’s principle of interpretation of Scripture is that as well as having a literal meaning, its laws, stories and narratives point us to eternal and spiritual truths. The prime purpose of Scripture is to convey spiritual truth, and the narrative of historical events is secondary to this. While we still accept that “Scripture provides us with the truths necessary for salvation”, this view does leave room for over-interpretation by the unscrupulous, and in the controversies of succeeding centuries people would either claim Origen as an authority for their own interpretations or accuse their opponents of Origenizing away the plain truths of Scripture. Even today, the literalist view taken by some heretics of narratives in Genesis which most of us accept as allegorical shows that this controversy will never die.
  As part of his programme of founding everything on Scripture, Origen produced voluminous commentaries – too many of them for the copyists to keep up, so that today some of them have perished. But what remains has definite value, and extracts from his commentaries and also his sermons are used as some of our Second Readings in the Office of Readings.

Liturgical colour: white

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)1 Corinthians 3:16-17 ©
Do you not realise that you are God’s temple and that the Spirit of God is living among you? If anybody should destroy the temple of God, God will destroy him, because the temple of God is sacred; and you are that temple.

Noon reading (Sext)2 Corinthians 6:16 ©
The temple of God has no common ground with idols, and that is what we are – the temple of the living God. We have God’s word for it: I will make my home among them and live with them; I will be their God and they shall be my people.

Afternoon reading (None)Haggai 2:6,7,9 ©
The Lord of Hosts says this: I will shake all the nations and the treasures of all the nations shall flow in, and I will fill this Temple with glory, says the Lord of Hosts. The new glory of this Temple is going to surpass the old, and in this place I will give peace – it is the Lord of Hosts who speaks.
Scripture readings taken from The Jerusalem Bible, published and copyright © 1966, 1967 and 1968 by Darton, Longman & Todd, Ltd and Doubleday, a division of Random House, Inc, and used by permission of the publishers. For on-line information about other Random House, Inc. books and authors, see the Internet web site at http://www.randomhouse.com.
 
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