Cry out with joy to God, all the earth: serve the Lord with gladness.
Year: B(I). Psalm week: 2. Liturgical Colour: Green.
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: 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: 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)||Deuteronomy 1:16-17 ©|
At that time I told your judges: You must give your brothers a fair hearing and see justice done between a man and his brother or the stranger who lives with him. You must be impartial in judgement and give an equal hearing to small and great alike. Do not be afraid of any man, for the judgement is God’s.
|Noon reading (Sext)||Isaiah 55:8-9 ©|
My thoughts are not your thoughts,
my ways not your ways – it is the Lord who speaks.
Yes, the heavens are as high above earth
as my ways are above your ways,
my thoughts above your thoughts.
|Afternoon reading (None)||1 Samuel 16:7 ©|
God does not see as man sees; man looks at appearances but the Lord looks at the heart.