Universalis
Wednesday 22 May 2024    (other days)
Dedication of the Cathedral 
Feast

Using calendar: Australia - Rockhampton. You can change this.

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

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

In other years: Saint Rita of Cascia (1377 - 1447)

She was born near Cascia, in Umbria in Italy. She was married at the age of 12 despite her frequently repeated wish to become a nun. Her husband was rich, quick-tempered and immoral and had many enemies. She endured his insults, abuse and infidelities for 18 years and bore him two sons, who grew to be like him.
  Towards the end of his life she helped to convert her husband to a more pious way of life, but he was stabbed to death by his enemies not long afterwards. He repented before he died and was reconciled to the Church.
  Her sons planned to avenge their father’s death. When Rita’s pleas were unavailing, she prayed that God should take their lives if that was the only way to preserve them from the sin of murder. They died of natural causes a year later.
  Rita asked to join the convent of St Mary Magdalen at Cascia. She was rejected for being a widow, since the convent was for virgins only, and later given the impossible task of reconciling her family with her husband’s murderers. She carried out the task and was allowed to enter the convent at the age of 36. She remained there until her death at the age of 70.
  She is widely honoured as a patron saint of impossible or lost causes.

Other saints: St Joachina de Vedruna de Mas (1783-1854)

22 May (where celebrated)
Joachina, was born in Barcelona, Spain and was the fifth of eight children of the aristocratic Vedruna family. Steeped in the traditional piety of her time, Joachina (aged 12) requested to enter the cloistered Carmelite Convent near to her home. Her request was turned down, but this did not stifle a growing prayer life and her awareness of God’s presence. She decided that if she could not live her life in the service of the convent, then God must be calling her to serve in another way.
  This other way led to her marriage to Teodoro de Mas in 1799. Teodoro was someone who, like her, had considered religious life and was drawn to actively living a Christian life of prayer and charitable works. Together Joachina and Teodoro raised nine children in the midst of Napoleonic wars, retreating from Barcelona to live in the safety of Vich. Soon after moving to Vich, Teodoro joined the Spanish forces to defend Spain, leaving Joachina as the sole carer of their children. Teodoro returned to the family in 1813, after he resigned from the army, but returned weakened by warfare. When Teodoro died suddenly in 1816, Joachina was only 33 years old and left alone to raise their children. However, her unwavering life of prayer and her substantial inheritance left her with the means to care not only for her children into adulthood, but also the sick people of Vich.
  After her children had left home, Joachina resolved to direct her skills to other works of mercy. She based this ministry on the skills she had developed over previous years: teaching the young, and nursing the sick. In 1826, with the blessing of the local Bishop, Joachina established a community of nine sisters, naming the community the Carmelites of Charity. The early years of the community were spent in extreme poverty, but this did not hamper the establishment of a hospital in Tarrega, Spain. Under Joachina’s leadership and with God’s help, the community worked amidst further Spanish conflicts, their places of ministry were places of peace where wounded from either side of a conflict would be treated. In 1843 the community experienced a rapid period of growth and development, and received final approval from Rome in 1850. During the same year, Joachina’s health began to decline. She died in 1854, and was laid to rest at the mother house of the community at Vich, Spain.
MT

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.

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