Christ the Lord was tempted and suffered for us. Come, let us adore him.
Or: O that today you would listen to his voice: harden not your hearts.
Year: B(II). Psalm week: 2. Liturgical Colour: Violet.
|Other saints: Saint Chad (-672)|
Chad was born in Northumbria, one of four brothers, all of whom became priests. He was educated partly at Lindisfarne under St Aidan and partly in Ireland. He succeeded his brother St Cedd as Abbot of Lastingham in Yorkshire in 664. He became Bishop of Mercia in 669 and Wulfhere, first Christian King of Mercia, gave him land to establish his see at Lichfield. Chad was outstanding for his humility and simplicity of life. He died of the plague on 2 March 672. He was at once venerated as a saint and his shrine in the Cathedral of Lichfield was a place of pilgrimage throughout the Middle Ages. At the Reformation, some of his bones were preserved and handed down by recusant families in the Midlands: in 1841 they were enshrined in the new Cathedral consecrated in Birmingham in that year and dedicated to Saint Chad.
About the author of the Second Reading in today's Office of Readings:
|Second Reading: St Irenaeus (130 - 202)|
Irenaeus was born in Smyrna, in Asia Minor (now Izmir in Turkey) and emigrated to Lyons, in France, where he eventually became the bishop. It is not known for certain whether he was martyred or died a natural death.
Whenever we take up a Bible we touch Irenaeus’s work, for he played a decisive role in fixing the canon of the New Testament. It is easy for people nowadays to think of Scripture – and the New Testament in particular – as the basis of the Church, but harder to remember that it was the Church itself that had to agree, early on, about what was scriptural and what was not. Before Irenaeus, there was vague general agreement on what scripture was, but a system based on this kind of common consent was too weak. As dissensions and heresies arose, reference to scripture was the obvious way of trying to settle what the truth really was, but in the absence of an agreed canon of scripture it was all too easy to attack one’s opponent’s arguments by saying that his texts were corrupt or unscriptural; and easy, too, to do a little fine-tuning of texts on one’s own behalf. Irenaeus not only established a canon which is almost identical to our present one, but also gave reasoned arguments for each inclusion and exclusion.
Irenaeus also wrote a major work, Against the Heresies, which in the course of denying what the Christian faith is not, effectively asserts what it is. The majority of this work was lost for many centuries and only rediscovered in a monastery on Mount Athos in 1842. Many passages from it are used in the Office of Readings.
|40 Days and 40 Ways: Friday, 2nd week of Lent|
When they heard his parables, the chief priests and the scribes realised he was speaking about them, but though they would have liked to arrest him they were afraid of the crowds, who looked on him as a prophet. (Mt 21:45-46)
Gn 37:3-4, 12-13a, 17b-28
The two stories in today’s readings are both about a beloved son and the plans to kill him. However, the two leading characters and the outcome are utterly different. The first reading brings us Joseph, the cheeky young upstart who upsets his elder brothers by his pertness. Then the self-satisfied young pup insults both his brothers and his father before being sent off blithely, scuffing his trainers and playing with his mobile – and getting lost. Two earlier versions of this story are combined, not without trace of the differences. In one Reuben affectionately wants to save Joseph, puts him in the cooler and is distraught when he finds that Joseph has been kidnapped by the Midianite merchants. In the other version Judah spitefully arranges the sale of Joseph to passing Ishmaelites. Either way, Joseph ends up in Egypt, and will get his revenge on the brothers by tricking and tormenting them before fraternal love takes over and he breaks down and identifies himself as their long-lost brother. One cannot help feeling that Joseph is the same cocky prankster, who has not improved much in the interval. This sort of scheming one-upmanship seems to have been much valued in that culture; it appears again between Jacob and Laban (Gn 30 and 31) and between Tamar and Judah (Gn 38).
The Gospel reading for the day is Mt 21:33-43, 45-46.
Spend some time meditating on one scene of the Passion of Christ.
This passage is an extract from the booklet “40 Days and 40 Ways” by Henry Wansbrough, published by the Catholic Truth Society and used by permission. “40 Days and 40 Ways” has meditations for each day in Lent. To find out more about the booklet, or to buy it, please visit the CTS web site.
The Universalis Readings at Mass page shows the readings for today’s Mass.
|Liturgical colour: violet|
Violet is a dark colour, ‘the gloomy cast of the mortified, denoting affliction and melancholy’. Liturgically, it is the colour of Advent and Lent, the seasons of penance and preparation.
|Mid-morning reading (Terce)||Isaiah 55:3 ©|
Come to me and listen to my words: hear me, and you shall have life. I will make a covenant with you, this time for ever, to love you faithfully as I have loved David.
|Noon reading (Sext)||(Jeremiah 3:12,14) ©|
Come back, says the Lord, and I will frown on you no more, since I am merciful and I shall not keep my resentment for ever. Come back, disloyal children, says the Lord.
|Afternoon reading (None)||James 1:27 ©|
In the eyes of God our Father, pure unspoilt religion is this: coming to the help of orphans and widows when they need it, and keeping oneself uncontaminated by the world.