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: C(I). Psalm week: 1. Liturgical Colour: Violet.
|Other saints: Saint Aengus (- 824)|
He was born near Clonenagh and educated there at the monastic school founded there by St Fintan, not far from the present town of Mountrath. He lived for some time as a hermit and then joined the monastery of Tallaght, near Dublin, under St Maelruain. He was a co-author of a martyrology (written in 790 and the oldest in Ireland) and wrote a long poem, the Feliré, or Festology of the Saints, which he finished in about 805. After St Maelruain’s death he returned to his hermitage, where he died on 11 March 824. See the article in Wikipedia
|Other saints: St Constantine (6th century)|
Argyll & the Isles
St Constantine has been revered at Govan since time immemorial and there is no reason to doubt that the tradition was based on a real person. But attempts to construct a biography for him have to depend purely on occasional references in chronicles, and there is always the risk of tripping over the problem of “someone else of the same name”. This will happen to all of us eventually: in the year 1,000,000 AD, will anyone be sure of the difference between Thomas More and Thomas Becket, who were both martyred by kings called Henry?
A Constantine was converted to Christianity (Annals of Ulster, 588). A Constantine appears in the Breviary of Aberdeen as entering a monastery in Ireland incognito before joining Saint Mungo (alias Kentigern) and becoming a missionary to the Picts. He is probably the same man. This Constantine was martyred in Scotland about 576 and John of Fordun tells how he was buried at Govan, where his shrine can still be seen today. He is probably not the Saint Constantine of Devon and Cornwall, and certainly not the King Constantine of Dumnonia (south-western Britain) mentioned unfavourably by the chronicler Gildas. The fact that there were separate tribes of Dumnonii in the south-west and in Scotland merely serves to make things even more interesting. But – at the risk of upsetting historians – the only thing that matters to us is that the Constantine we celebrate today has been revered as a saint continuously for a millennium and a half. When all the facts about us are lost, may we also be worthy to be remembered.
About the author of the Second Reading in today's Office of Readings:
|Second Reading: St Gregory Nazianzen (329 - 390)|
Gregory Nazianzen, “Gregory of Nazianzus”, was the son of Gregory, Bishop of Nazianzus, a Christian convert. (Nazianzus is a small town in Cappadocia, now the village of Nenizi in the Turkish province of Aksaray).
The culture of the Hellenic world means that a religion is not merely something to be lived: it also has to make sense. It has to work not only in practice, but in theory as well. Despite the passionate anti-Greek reaction of the Reformation, we are still, in this sense, all Greeks today. Take the doctrine of the Trinity, for example. Some people reject it because it sounds like polytheism. Instead, they make Jesus not God but only a man supremely favoured by God: the Arians believed this, and the Koran reflects this idea. Or they make Jesus not man but only God, and relegate the intense humanity of the Passion to the status of a mere performance, a show put on by God through phantoms and angels rather than something utterly real and of eternal significance. Both these responses show a general feature of heresies, which is that they simplify the richness of orthodoxy and flatten it into a shadow of itself. “Simpler” may well mean “more easily acceptable”, but that is not the same as “true”. One could simplify quantum physics and get rid of its paradoxes until there is no metaphysical weirdness for anyone to object to – that might well make more people happy, but it would not be true.
The three men we call “the Cappadocian Fathers” were active after the Council of Nicaea, working to formulate Trinitarian doctrine precisely and, in particular, to pin down the meaning and role of the least humanly comprehensible member of the Trinity, the Holy Spirit. St Basil of Caesarea, “St Basil the Great”, was the leader and organizer; Gregory of Nazianzus was the thinker, the orator, the poet, pushed into administrative and episcopal roles by circumstances and by Basil; and Gregory of Nyssa, Basil’s younger brother, although not a great stylist, was the most gifted of the three as a philosopher and theologian. Together, the Cappadocian Fathers hammered out the doctrine of the Trinity like blacksmiths forging a piece of metal by hammer-blows into its perfect, destined shape. They were champions – and successful champions – of orthodoxy against Arianism, a battle that had to be conducted as much on the worldly and political plane as on the philosophical and theological one. The sciences ought not to have to work like this, but all of them, at one time or other in their history, do.
It is a relief to us as readers to note, after all this, that St Gregory of Nazianzus, as well as receiving the title of Doctor of the Church, is acknowledged as the most accomplished rhetorical stylist of the patristic age, and that this “style” does not adopt the over-ripe excesses of some late-imperial rhetoric (Augustine can get carried away in this direction sometimes, and Cassiodorus, in the sixth century, spends altogether too much of his time there). Gregory’s Second Readings do sound almost operatic at times, but the grandeur of the style does not exist for its own sake but comes from the splendour of its subject-matter. It is possible to be carried away by it, and enjoyable, even, to let that happen; but underlying the experience there is always a sense of being carried away in the direction of somewhere definite and somewhere worthwhile.
|40 Days and 40 Ways: Monday, 1st week of Lent|
You must not bear hatred for your brother in your heart. You must openly tell him, your neighbour, of his offence; this way you will not take a sin upon yourself. You must not exact vengeance nor must you bear a grudge against the children of your people. You must love your neighbour as yourself. I am the Lord. (Lv 19:17-18)
Lv 19:1-2, 11-18
This section of Leviticus is known as the Holiness Code since so much of it is prescribed to coincide with the holiness of the Lord. So the commandments are given here under the heading, “Be holy for I am holy”. Respect for the Lord who has given these commandments makes obedience to them a source of holiness.
Apart from that, many of the commands here given are similar to the Ten Commandments, the Ten Words of Life. They differ in two ways: firstly, they are more explicit, explaining themselves more, so that the value of the actions is more immediately appreciated and secondly, they are positive, instead of the “Thou shalt not...” formula. Each of the Ten Commandments conceals a whole positive way of life. Here they are applied to several positive situations. So “Thou shalt not steal” includes paying wages on time as well as not defrauding. “Thou shalt not lie” includes especially slander of one’s own family, a very easy gambit. Another positive duty given is to have the courage and honesty to criticise colleagues where this is due. My novice-master used to say, “Criticism of the brothers is the highest form of charity, but for heaven’s sake don’t do it too often.”
There is plenty to reflect on about the positive implications of the commandments which we could practise during Lent. We might even make honesty a priority.
The Gospel reading for the day is Mt 25:31-46.
Go without some luxury and put what you save in a food bank for the needy.
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)||Wisdom 11:23-24 ©|
Lord, you are merciful to all, because you can do all things and overlook men’s sins so that they can repent. Yes, you love all that exists, you hold in abhorrence nothing of what you have made.
|Noon reading (Sext)||Ezekiel 18:23 ©|
Am I likely to take pleasure in the death of a wicked man – it is the Lord who speaks – and not prefer to see him renounce his wickedness and live?
|Afternoon reading (None)||Isaiah 58:6,7 ©|
Is not this the sort of fast that pleases me – it is the Lord who speaks – to share your bread with the hungry, and shelter the homeless poor, to clothe the man you see to be naked and not turn from your own kin?