Indeed, how good is the Lord: bless his holy name.
Year: A(I). Psalm week: 4. Liturgical Colour: Green.
|Saint Louis (1214 - 1270)|
He became King of France (as Louis IX) at the age of 12. He was married and had eleven children, to whom he gave an excellent upbringing. He was noted for his spirit of prayer and penitence and for his love for the poor. He ran his kingdom not only to give peace to the people and economic stability but also for their spiritual good. He founded the Sorbonne and was a friend of St Thomas Aquinas. He was trusted by his fellow-rulers in Europe and often asked to arbitrate in their disputes. He undertook two unsuccessful crusades to liberate Christ’s burial-place and on the second of these he died, near Carthage, in the year 1270.
|Saint Joseph of Calasanz (1557 - 1648)|
He was born in Aragón, received an excellent education and was ordained priest. After working in his own country for some time he went to Rome, where he worked for the education of the poor and founded a religious congregation for that purpose. His idea was that every child should receive an education. As one might expect, he was the object of much envy and calumny. He died in Rome in 1648.
|Other saints: St Mary of Jesus Crucified Baouardy (1846-1878)|
25 Aug (where celebrated)
St Mary of Jesus Crucified was born into a Greek-Catholic family of the Melkite Rite, at Ibellin, Galilee in 1846. Mary was orphaned at the age of two and raised by her uncle in Alexandria, Egypt. During that time, she was made to work as a house servant after refusing a marriage arranged by her uncle. After suffering violent abuse at the hands of another house servant, Mary escaped her uncle’s house and found work as a domestic servant elsewhere, working in Alexandria, Jerusalem and Beirut.
In 1862, she had moved to France with a family she was serving. In France, Mary discerned a vocation to the consecrated life. In 1867 she entered the Discalced Carmelites at Pau, France and was soon after sent with the founding group to the Carmel of Mangalore in India. She returned to France in 1872 and planned with her superiors to found a monastery in Bethlehem. In 1875 she went to the Holy Land where she built a monastery in Bethlehem and began planning for another at Nazareth. During the work of establishing the monasteries she fell and fractured her arm, which became gangrenous. Her health quickly declined and on the 26th August 1878, Mary died. She is noted for her supernatural gifts, especially for humility, for her devotion to the Holy Spirit, and her great love for the Church.
Sometimes there is a message for us in some words of the Gospel that even the evangelists don’t notice. There is an example here, hidden in words so uninteresting that we can’t even be sure who said them. Matthew and Mark say Jesus, while Luke says the scribe.
Jesus (or the scribe) appears to be quoting from the Old Testament, but one phrase does not exist in any text of the Commandments: that we should love the Lord our God with all our mind.
It is easy not to notice this phrase, and indeed Matthew, Mark and Luke don’t notice it. We know this because normally when Jesus departs from the Old Testament it is noticed, and remarked upon, and made the subject of a whole “But I say to you…” discourse.
There are two aspects to this. One is what it says about the past, the other is what it says to us. The past is straightforward. The Jews have never been “people of the Book” in the sense of believing in the Bible and nothing but the Bible. They have, it is true, had a peculiar reverence for every sacred word, but they have lived not in unthinking obedience to those words alone but in a dialogue, you might even say in a relationship, with the sacred text. So the fact that “all your mind” appears here, without attracting notice or comment, must mean that it had become a part of the generally accepted interpretation of the words of Scripture. When, centuries after the Pentateuch, the Jews came across the new, Greek ways of thinking – as the Wisdom literature shows that they did – they immediately realised that this new thing called “mind” was included, no doubt about it, in the commandment to love.
What this says to us is more important than just a footnote in the history of ideas. It is the foundation and justification of all science. God does not command the impossible. If he is to be loved with the mind, that can only be because he is lovable with the mind, or, to detheologize the language, because Ultimate Being can be related to rationally. The Gospel phrase tells us that things make sense and that we have the equipment to make sense of them.
What does omnipotence mean? Does it mean that the Omnipotent can do anything at all? If that were true, all science would be at an end. If God willed that when I dropped a glass on the floor it would shatter, then even if God had willed the same whenever anyone in the past had ever dropped a glass, that would still not bind God. God would still be free to decide, if I dropped a glass on the floor now, that this particular glass, alone among all the glasses in history, should bounce and not break.
Which is to say: on this interpretation of divine omnipotence, science is impossible. We cannot predict the result of an experiment, because next time God may decide differently. We cannot even lay down laws of nature based on previous experience, because to call a law a “law” is to claim to be able to bind God, which is blasphemy.
This is not merely an academic quibble. When the 11th-century Muslim philosopher al-Ghazāli propounded this very idea, it captured the mainstream of Islamic thinking and led to the virtual suicide of science in Islam and the abandonment of rational thinking about the physical world, as being unnecessary, or sacrilegious, or both.
We are saved from this by this one little phrase in the Gospel, about loving God with all our mind. It is more than mere permission, it is a command to understand, to go out and do science, and it was followed whenever Christians had leisure to think. It led to the dazzling 13th-century renaissance and the birth of modern science, and we are still living through its consequences.
As for divine omnipotence, this is not the place to go into it in detail, but the answer to al-Ghazāli must surely be that God can indeed make the glass bounce, but God cannot make the glass bounce and still be God, since to break the laws and regularities of nature whimsically and without reason would be to abandon lovability-with-the-mind. This is exactly the argument that theologians use against pointless or frivolous miracles, but it applies to science as well, and to the possibility of doing science at all.
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 season in which we are being neither especially penitent (in purple) nor overwhelmingly joyful (in white).
|Mid-morning reading (Terce)||Romans 12:17,19-20,21 ©|
Never repay evil with evil. As scripture says: Vengeance is mine – I will pay them back, says the Lord. But there is more: If your enemy is hungry, you should give him food, and if he is thirsty, let him drink. Resist evil and conquer it with good.
|Noon reading (Sext)||1 John 3:16 ©|
This has taught us love – that he gave up his life for us; and we, too, ought to give up our lives for our brothers.
|Afternoon reading (None)||1 John 4:9-11 ©|
God’s love for us was revealed when God sent into the world his only Son so that we could have life through him; this is the love I mean: not our love for God, but God’s love for us when he sent his Son to be the sacrifice that takes our sins away. My dear people, since God has loved us so much, we too should love one another.
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