A mighty God is the Lord: come, let us adore him.
Year: A(II). Psalm week: 2. Liturgical Colour: Green.
St Margaret Clitherow, née Middleton (1556 - 1586)
She was born in York and lived there all her life. At the age of 15 she married a butcher, John Clitherow, and three years later became a Catholic. Imprisoned for her non-attendance at the Protestant church, she taught herself to read, and on her release ran a small school for her own and her neighbours’ children. Her husband, although he remained a Protestant himself, allowed her to hide priests in the house. In 1586 the secret hiding places were discovered and Margaret was put on trial. As the law then stood, to be found guilty would have meant destitution for her children, so she refused to plead: thus she could not be tried, and instead was crushed to death with a heavy stone, on 25 March 1586.
St Anne Line, née Heigham (1565? - 1601)
She was born in Dunmow, in Essex. In her teens she became a Catholic and was disinherited by her family, and in 1585 she married another disinherited convert, Roger Line. Her husband was imprisoned for his faith and then sent into exile, leaving her destitute. She taught and embroidered and also kept house for priests. One day a large number of people were seen congregating at her house for Mass. She was arrested, tried, condemned to death, and hanged at Tyburn in London on 27 February 1601.
St Margaret Ward (- 1588)
She was born in Congdon, in Cheshire, and became a servant of a family in London. She was arrested after helping a priest to escape from prison, but even under severe torture she refused to reveal his hiding place or to renounce her faith. She was tried at the Old Bailey and executed on 30 August 1588.
St Anne Line (c.1565-1601)
Anne Heigham was born at Dunmow (Essex) around 1565, and was hanged at Tyburn on 27 February 1601. In her teens, she became a Catholic and was disinherited, and in 1585 married Roger Line, also a disinherited convert, who was subsequently imprisoned then, already a sick man, exiled for his faith, dying in Flanders soon afterwards. Anne was left destitute and herself suffered poor health. She offered her services to the Jesuits and was asked to look after a house of refuge in London. She ran a large safe house for priests, taught children, and made vestments. To strengthen her resolution she took voluntary vows of poverty, chastity and obedience. On 2 February after a large number of people had been seen gathering at her house for Mass, she was arrested. Her trial was on 26 February. Despite the prosecution’s failure to prove the charge of harbouring a priest the Lord Chief Justice directed the jury to find her guilty, and condemned her to be hanged the next day.
St Margaret Clitherow (c.1553-1586)
Margaret Middleton was born in York around 1553, lived there all her life, and died there on 25 March 1586. At 15, she married a butcher, John Clitherow, and three years later became a Catholic. Her brother-in-law William was a Catholic and after ordination as a priest became a Carthusian; he may well have influenced Margaret’s decision to become a Catholic. Imprisoned for her non-attendance at church, she taught herself to read and later ran a small school for her own and her neighbours’ children. Her husband remained Protestant, but allowed her to hide priests in their house. It is said that she used to visit the Knavesmire (the Tyburn of the North) to pray for those who had been martyred there. She saw that her children were all educated in the faith through the services of a young man who had been imprisoned for his faith in York Castle. She knew this prison well having been detained there several times for non-attendance at Church of England services. In 1586 the secret hiding places in her home were discovered, and Margaret was put on trial. In order to prevent her children and servants from being questioned she refused to plead, for which the punishment was being laid on sharp stones and then crushed to death. Her body was secretly buried by the authorities but was later discovered by friends, who buried her privately elsewhere; though the place of her burial has not yet been found. Her daughter Anne was imprisoned for four years for refusing to attend a Church of England service, and finally became a nun at St Ursula’s, Louvain. Her sons Henry and William became priests.
St Margaret Ward (?-1588)
Margaret Ward was born at Congleton (Cheshire), but entered into the service of a family in London. She was arrested after assisting a priest, William Watson, who was himself awaiting execution to escape from prison (after a somewhat bizarre life he was eventually executed for having mounted an attempt to kidnap and usurp King James I). After many twists and turns she was eventually arrested but though severely tortured refused to reveal Watson’s hiding place or to renounce her faith. She was tried at the Old Bailey, and executed on 30 August 1588.
Other saints: Saint Giles (c.650 - c.710)
St Andrews & Edinburgh, Slovenia
Giles was a Greek Christian hermit saint from Athens. He settled in Gaul to escape his high reputation in Greece, and became for many years a hermit in a forest near Nîmes. He spent many years in solitude there but eventually founded a monastery. This monastery, at Saint-Gilles-du-Gard, became a place of pilgrimage and a stop on the road that led from Arles to Santiago de Compostela, the pilgrim Way of St James.
His life and personality became a magnet for pious legends, behind which a coherent biography is sometimes hard to discern. He is the patron saint of Edinburgh.
Other saints: St Teresa Margaret Redi of the Sacred Heart (1747-1770)
1 Sep (where celebrated)
Teresa Margaret was born in Arezzo, Tuscany, in 1747 of the noble Redi family and baptised Anna Maria. At the age of nine, she was sent to a boarding school run by Benedictine nuns, St Apollonia’s in Florence. At the age of sixteen, as her time of schooling came to an end, Anna Maria discerned a call to religious life. During this time, in a quiet experience of prayer it became clear that she was called to the life of Carmel. She entered the Discalced Carmelites in Florence in 1764, taking the name Teresa of the Sacred Heart. Her writings and charity within the community attested to a deep interior life. On one occasion she writes of a special contemplative experience concerning the words of St John, “God is Love.” She worked with care and compassion in the community infirmary. A sudden onset of ill-health, in 1770, ended with her death, aged twenty-three.
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.”
Liturgical colour: green
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 orderly sequence of weeks through the year, a season in which we are being neither single-mindedly 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.