Let us adore the Lord, the King who is to come.
Year: A(I). Psalm week: 1. Liturgical Colour: Violet.
Other saints: Blessed Bernard Francis de Hoyos (1711-1735)
29 Nov (where celebrated)
Bernard Francis de Hoyos (1711-1735) was born in Torrelobatón, Spain. He entered the Jesuit novitiate at Villagarcia in 1726 and, just three months later, had his first mystical experience. Then, in early May 1733, during his theology studies, he received his decisive mission from Christ: “I wish for you to spread the devotion to my Sacred Heart throughout all of Spain.” Days later he obtained the “Great Promise”: “I will reign in Spain with more veneration than in other places.” Through his efforts, devotion to the Sacred Heart became popular throughout Spain. He is acclaimed as the first apostle of the Sacred Heart in Spain.
Other saints: Bls Denis and Redemptus (d. 1638)
29 Nov (where celebrated)
Pierre Berthelot was born in Honfleur, France, in 1600. He was a cartographer and naval commander for the kings of Portugal and France before he joined the Discalced Carmelites in Goa in 1635. Entering religious life, Pierre took the name Denis of the Nativity and was ordained a priest.
It was also at Goa that the Portuguese lay brother, Thomas Rodriguez da Cunha, born in 1598, had made his profession in 1615, taking the name Redemptus of the Cross. Both Denis and Redemptus were sent to the island of Sumatra, where, in the town of Achén, they were imprisoned and executed because of their faith, dying as martyrs on the 29th November 1638.
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 something created by God – either a supremely favoured man or some kind of intermediate being. The Arians had such a view, and so does the Koran. Or they make Jesus only God, not man, relegating 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.
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)||Jeremiah 23:5 ©|
See, the days are coming – it is the Lord who speaks – when I will raise a virtuous Branch for David, who will reign as true king and be wise, practising honesty and integrity in the land.
|Noon reading (Sext)||Jeremiah 23:6 ©|
In his days Judah will be saved and Israel dwell in confidence. And this is the name he will be called: ‘The Lord our righteousness.’
|Afternoon reading (None)||(Ezekiel 34:15-16) ©|
I will pasture my sheep, I will show them where to rest – it is the Lord who speaks. I shall look for the lost one, bring back the stray, bandage the wounded and make the weak strong. I shall be a true shepherd to them.
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