Agnes, V & M

+Mark 2:18-22

‘Why do your disciples not fast?’

One day when John’s disciples and the Pharisees were fasting, some people came to Jesus and said to him, ‘Why is it that John’s disciples and the disciples of the Pharisees fast, but your disciples do not?’ Jesus replied, ‘Surely the bridegroom’s attendants would never think of fasting while the bridegroom is still with them? As long as they have the bridegroom with them, they could not think of fasting. But the time will come for the bridegroom to be taken away from them, and then, on that day, they will fast. No one sews a piece of unshrunken cloth on an old cloak; if he does, the patch pulls away from it, the new from the old, and the tear gets worse. And nobody puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost and the skins too. No! New wine, fresh skins!’


Psalm 109(110):1-4

You are a priest for ever, a priest like Melchizedek of old.

The Lord’s revelation to my Master:

‘Sit on my right:

your foes I will put beneath your feet.’

You are a priest for ever, a priest like Melchizedek of old.

The Lord will wield from Zion

your sceptre of power:

rule in the midst of all your foes.

You are a priest for ever, a priest like Melchizedek of old.

A prince from the day of your birth

on the holy mountains;

from the womb before the dawn I begot you.

You are a priest for ever, a priest like Melchizedek of old.


 

Hebrews 5:1-10

Although he was Son, he learned to obey through suffering

Every high priest has been taken out of mankind and is appointed to act for men in their relations with God, to offer gifts and sacrifices for sins; and so he can sympathise with those who are ignorant or uncertain because he too lives in the limitations of weakness. That is why he has to make sin offerings for himself as well as for the people. No one takes this honour on himself, but each one is called by God, as Aaron was. Nor did Christ give himself the glory of becoming high priest, but he had it from the one who said to him: You are my son, today I have become your father, and in another text: You are a priest of the order of Melchizedek, and for ever. During his life on earth, he offered up prayer and entreaty, aloud and in silent tears, to the one who had the power to save him out of death, and he submitted so humbly that his prayer was heard. Although he was Son, he learnt to obey through suffering; but having been made perfect, he became for all who obey him the source of eternal salvation and was acclaimed by God with the title of high priest of the order of Melchizedek.

Source: Jerusalem Bible

Catechism of the Catholic Church

The Church is the Bride of Christ

796 The unity of Christ and the Church, head and members of one Body, also implies the distinction of the two within a personal relationship. This aspect is often expressed by the image of bridegroom and bride. The theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist. The Lord referred to himself as the “bridegroom.” The Apostle speaks of the whole Church and of each of the faithful, members of his Body, as a bride “betrothed” to Christ the Lord so as to become but one spirit with him. The Church is the spotless bride of the spotless Lamb. “Christ loved the Church and gave himself up for her, that he might sanctify her.” He has joined her with himself in an everlasting covenant and never stops caring for her as for his own body:

This is the whole Christ, head and body, one formed from many . . . whether the head or members speak, it is Christ who speaks. He speaks in his role as the head (ex persona capitis) and in his role as body (ex persona corporis). What does this mean? “The two will become one flesh. This is a great mystery, and I am applying it to Christ and the Church.” And the Lord himself says in the Gospel: “So they are no longer two, but one flesh.” They are, in fact, two different persons, yet they are one in the conjugal union, . . . as head, he calls himself the bridegroom, as body, he calls himself “bride.”


Agnes of Rome (c.  291 – c.  304) is a virgin martyr, venerated as a saint in the Roman Catholic Church, Eastern Orthodox Church, the Anglican Communion, and Lutheranism. She is one of seven women who, along with the Blessed Virgin, are commemorated by name in the Canon of the Mass.

Agnes is depicted in art with a lamb, evoking her name which is based on the Latin word for “lamb”, agnus (the given name is Greek, from hagnē ἁγνή “chaste, pure”). She is also shown with a martyr’s palm. She is the patron saint of chastity and virgins, as well as gardeners.

Agnes’ feast day is 21 January. In pre-1970 versions of the General Roman Calendar an additional feast of the same saint is given one week later, on 28 January (see Tridentine Calendar). The 1969 revision removed this as a duplication of the 21 January feast.

Biography

The legend cannot be proven true, and many details of the fifth century Acts of Saint Agnes are open to criticism likely full of elaboration, though substantially the circumstances of her martyrdom are authentic. Archaeological evidence indicates that a young girl of about thirteen years of age, a virgin named Agnes, was martyred in Rome and honoured for her sacrifice. A church was built over her tomb, and her relics venerated.

The details of her story are unreliable, but according to tradition, Agnes was a member of the Roman nobility, born in AD 291 and raised in an early Christian family. She suffered martyrdom at the age of twelve or thirteen during the reign of the Roman Emperor Diocletian, on 21 January 304.

A beautiful young girl of wealthy family, Agnes had many suitors of high rank, and the young men, slighted by her resolute devotion to religious purity, submitted her name to the authorities as a follower of Christianity.

The Prefect Sempronius condemned Agnes to be dragged naked through the streets to a brothel. In one account, as she prayed, her hair grew and covered her body. It was also said that all of the men that attempted to rape her were immediately struck blind. The son of the prefect is struck dead, but revived after she prayed for him, causing her release. There is then a trial from which Sempronius recuses himself, and another figure presides, sentencing her to death. She was led out and bound to a stake, but the bundle of wood would not burn, or the flames parted away from her, whereupon the officer in charge of the troops drew his sword and beheaded her, or, in some other texts, stabbed her in the throat. It is also said that her blood poured to the stadium floor where other Christians soaked it up with cloths.

Agnes was buried beside the Via Nomentana in Rome. A few days after her death, her foster-sister, Emerentiana, was found praying by her tomb; she claimed to be the daughter of Agnes’ wet nurse, and was stoned to death after refusing to leave the place and reprimanding the pagans for killing her foster sister. Emerentiana was also later canonised. The daughter of Constantine I, Saint Constance, was said to have been cured of leprosy after praying at Agnes’ tomb. She and Emerentiana appear in the scenes from the life of Agnes on the 14th-century Royal Gold Cup in the British Museum.

An early account of Agnes’ death, stressing her young age, steadfastness and virginity, but not the legendary features of the tradition, is given by Saint Ambrose

Source: Wikipedia

 

 

 

Advertisements