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 arrested. In order to prevent her children and servants from being questioned (and to protect her children from destitution if she was found guilty) she refused to plead, thus preventing a trial. The punishment for this 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.

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.

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.

Jerome was born in Strido, in Dalmatia. He studied in Rome and was baptized there. He was attracted by the ascetic life and travelled to the East, where he was (unwillingly) ordained a priest. He was recalled to Rome to act as secretary to Pope Damasus, but on the Pope’s death he returned to the East, to Bethlehem, where (with the aid of St Paula and others) he founded a monastery, a hospice, and a school, and settled down to the most important work of his life, the translation of the Bible into Latin, a translation which, with some revisions, is still in use today. He wrote many works of his own, including letters and commentaries on Holy Scripture. When a time of troubles came upon the world, through barbarian invasions, and to the Church, through internal dissension, he helped the refugees and those in need. He died at Bethlehem.

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).