Have confidence in prayer. It is the unfailing power which God has given us. By means of it you will obtain the salvation of the dear souls whom God has given you and all your loved ones. "Ask and you shall receive," Our Lord said. Be yourself with the good Lord. - Saint Peter Julian Eymard

The Holy Father's prayer intentions for January are:

General:   That the victims of natural disasters may receive the spiritual and material comfort they need to rebuild their lives.

Mission:   That the dedication of Christians to peace may bear witness to the name of Christ before all men and women of good will.

Pro-Life Prayer Intention

That the faithful more deeply study the words and actions of Christ, to know how to care for the least of our brothers and sisters.

Sunday's Readings: Isaiah 52:7-10 Psalm 98:1-6 Hebrews 1:1-6 John 1:1-5, 9-14

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Children of God from St. Paul Center for Biblical Theology


• Mary: Model of belief for Christians from Salt+Light Television


• Preacher's Sketchbook: Solemnity of Mary, the Holy Mother of God (Cycle B) from The Dominican Province of St. Joseph

http://www.crossroadsinitiative.com/

The Crossroads Initiative, a ministry of Dr. Marcellino D'Ambrosio, is a Catholic apostolate of renewal and evangelization. Dr. D'Ambrosio is an author for the weekly Our Sunday Visitor column "This Liturgy of Ours", and he has done a series for EWTN on the Early Church Fathers.

The site itself features a wide range of resources, including a library of documents, a section on the Eucharist, and a database of articles. The subjects covered are extensive, from the year of the Eucharist to the Theology of the Body, from prayer to how to deal with daily trials, from marriage and sexuality to parenting and Christian family life.

From Catholic Culture

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

The secular year begins on January 1st which is the date that the Church has selected to celebrate the beautiful truth that the Blessed Virgin Mary is the Mother of God.

In the 4th and 5th centuries debates about the nature of Christ raged in the Church. The debate was about the relationship of Christ's divine and human natures. At the center of this debate was a title of Mary. Since at least the 3rd century, Christians had referred to Mary as theotokos, meaning "God-bearer." The first documented usage of the term is in the writings of Origen of Alexandria in AD 230. Related to theotokos, Mary was called the mother of God. Referring to Mary this way was popular in Christian piety, but the patriarch of Constantinople from 428-431, Nestorius, objected. He suggested that Mary was only the mother of Jesus' human nature, but not his divine nature. Nestorius' ideas (or at least how others perceived his arguments) were condemned at the Council of Ephesus in AD 431, and again at the Council of Chalcedon in AD 451. The Church decided that Christ was fully God and fully human, and these natures were united in one divine person, Jesus Christ. Thus Mary could be called "mother of God" since she gave birth to Jesus who was fully divine as well as human. Since this time, Mary has been frequently honored as the "mother of God" by Catholics, Orthodox, and many Protestants.

The Solemnity of Mary Mother of God falls exactly one week after Christmas, the end of the octave of Christmas. It is fitting to honor Mary as Mother of Jesus, following the birth of Christ. When Catholics celebrate the Solemnity of Mary Mother of God we are not only honoring Mary, who was chosen among all women throughout history to bear God incarnate, but we are also honoring our Lord, who is fully God and fully human. Calling Mary "mother of God" is the highest honor we can give Mary. Just as Christmas honors Jesus as the "Prince of Peace," the Solemnity of Mary Mother of God honors Mary as the "Queen of Peace" This solemnity, falling on New Year's Day, is also designated the World Day of Peace.

The origins of a feast celebrating Mary's divine maternity are obscure, but there is some evidence of ancient feasts commemorating Mary's role as theotokos. Around 500 AD the Eastern Church celebrated a "Day of the Theotokos" either before or after Christmas. This celebration eventually evolved into a Marian feast on December 26th in the Byzantine calendar and January 16th in the Coptic calendar. In the West, Christmas has generally been celebrated with an octave, an eight day extension of the feast. The Gregorian and Roman calendars of the 7th century mark the Christmas octave day with a strong Marian emphasis. However, eventually in the West, the eighth day of the octave of Christmas was celebrated as the Feast of the Circumcision of Jesus. The push for an official feast day celebrating Mary's divine maternity started in Portugal, and in 1751 Pope Benedict XIV allowed Portugal's churches to celebrate Mary's divine maternity on the first Sunday in May. The feast was eventually extended to other countries, and by 1914 was being celebrated on October 11. The feast of Mary's divine maternity became a universal feast in 1931.

However, following Vatican II, Pope Paul VI decided to change the feast of Jesus' Circumcision to the Solemnity of Mary Mother of God to reclaim the ancient Western Marian emphasis at the end of the Octave of Christmas. Celebrating Mary's divine maternity during the Christmas octave makes complete sense in that the celebration is connected closely to Christ's birth. Pope Paul VI gave his reasoning for the change:

In the revised arrangement of the Christmas season, we should all turn with one mind to the restored solemnity of the Mother of God. This feast was entered into the calendar in the liturgy of the city of Rome for the first day of January. The purpose of the celebration is to honor the role of Mary in the mystery of salvation and at the same time to sing the praises of the unique dignity thus coming to "the Holy Mother...through whom we have been given the gift of the Author of life." This same solemnity also offers an excellent opportunity to renew the adoration rightfully to be shown to the newborn Prince of Peace, as we once again hear the good tidings of great joy and pray to God, through the intercession of the Queen of Peace, for the priceless gift of peace. Because of these considerations and the fact that the octave of Christmas coincides with a day of hope, New Year's Day, we have assigned to it the observance of the World Day of Peace (Paul VI, Marialis Cultus, Feb. 2, 1974, no.5).

Thus Pope Paul VI highlighted the feast's celebration of both Mary and Jesus. He also noted the connection to New Year's Day and Mary's role as Queen of Peace. January 1st, the Solemnity of Mary Mother of God is also the observed "World Day of Peace."

There are many Marian feasts in the Church Calendar. These include The Assumption of Mary, The Immaculate Conception, Our Lady of Sorrows, Our Lady of Guadalupe, Our Lady of Consolation, among many others. However, Mary Mother of God focuses on Mary's divine maternity.

From ChurchYear.Net

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The Catechism teaches us that, if we allow it, our desire for true happiness can be directed by God to find our ultimate happiness in Him.

2548   Desire for true happiness frees man from his immoderate attachment to the goods of this world so that he can find his fulfillment in the vision and beatitude of God. "The promise [of seeing God] surpasses all beatitude.... In Scripture, to see is to possess.... Whoever sees God has obtained all the goods of which he can conceive."

2549   It remains for the holy people to struggle, with grace from on high, to obtain the good things God promises. In order to possess and contemplate God, Christ's faithful mortify their cravings and, with the grace of God, prevail over the seductions of pleasure and power.

2550   On this way of perfection, the Spirit and the Bride call whoever hears them to perfect communion with God:

There will true glory be, where no one will be praised by mistake or flattery; true honor will not be refused to the worthy, nor granted to the unworthy; likewise, no one unworthy will pretend to be worthy, where only those who are worthy will be admitted. There true peace will reign, where no one will experience opposition either from self or others. God himself will be virtue's reward; he gives virtue and has promised to give himself as the best and greatest reward that could exist.... "I shall be their God and they will be my people...." This is also the meaning of the Apostle's words: "So that God may be all in all." God himself will be the goal of our desires; we shall contemplate him without end, love him without surfeit, praise him without weariness. This gift, this state, this act, like eternal life itself, will assuredly be common to all.

Catechism of the Catholic Church

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

The Church celebrates the Feast of the Holy Family on December 30th.

O Jesus, our most loving Redeemer, who having come to enlighten the world with Thy teaching and example, didst will to pass the greater part of Thy life in humility and subjection to Mary and Joseph in the poor home of Nazareth, thus sanctifying the Family that was to be an example for all Christian families, graciously receive our family as it dedicates and consecrates itself to Thee this day. Do Thou defend us, guard us and establish amongst us Thy holy fear, true peace and concord in Christian love: in order that by conforming ourselves to the divine pattern of Thy family we may be able, all of us without exception, to attain to eternal happiness.

Mary, dear Mother of Jesus and Mother of us, by thy kindly intercession make this our humble offering acceptable in the sight of Jesus, and obtain for us His graces and blessings.

O Saint Joseph, most holy Guardian of Jesus and Mary, assist us by thy prayers in all our spiritual and temporal necessities; that so we may be enabled to praise our divine Savior Jesus, together with Mary and thee, for all eternity.

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

Sunday's Readings: Isaiah 52:7-10 Psalm 98:1-6 Hebrews 1:1-6 John 1:1-5, 9-14

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• In the New Beginning from St. Paul Center for Biblical Theology


• The Deeper Meaning of Christmas from The Crossroads Initiative


• For unto us a Child is Born -- The Nativity of Our Lord from Salt+Light Television

http://www.fultonsheen.com/

This website was created as a vehicle to help propagate the cause for the canonization of Archbishop Fulton J. Sheen. Archbishop Sheen became renowned worldwide for his effective and accessible television programs, which offered faith instruction in the mid-20th century.

Hundreds of classic talks and homilies by Archbishop Sheen will be available online and on demand at Fulton Sheen Radio. The talks can be downloaded onto computers or mobile devices.

Fulton Sheen Radio founder Anthony Buono, who is also the founder of Ave Maria Singles and Road to Cana, said the goal of the website is to make the late archbishop known and accessible to people worldwide.

From Catholic Culture.

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

O Emmanuel, Rex et legifer noster,
exspectatio Gentium, et Salvator earum:
veni ad salvandum nos, Domine, Deus noster.

O Emmanuel, our king and our lawgiver,
the hope of the nations and their Saviour:
Come and save us, O Lord our God.

Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel. Isaiah 7:14

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

The season of Advent concludes with the Solemnity of Christmas in which the Church celebrates the birth of Our Lord Jesus.

In Western Society, Christmas conjures up many images in people's minds, most of them probably secular and having only a remote connection to the original feast. Modern society and much of modern Protestant Christianity have, to a large degree, taken Christmas outside of its place within the Catholic Church year, where it follows the expectant season of Advent. Liturgically (i.e. within the Church Year), Christmas does not even begin until December 25th, although in the secular world, the Christmas season practically starts before Halloween, at least according to major retailers.

Christmas is the feast of the Incarnation, a celebration of the birth of Jesus Christ, true God and true man, as a little baby in Bethlehem, within the realm of history. While many Christians recognize Christmas as a celebration of Jesus' birth, the solemnity is also a festival of his Incarnation. Outside of the Catholic and Orthodox Churches and a few others, the idea of Christmas as a season has nearly disappeared. Although secular traditions are fun and endearing, Christmas is primarily a Christian holy day. Even the term itself is an abbreviation of the phrase "Christ mass," which reflects the primary understanding of Christmas as a feast day within the Church year, connected to the Eucharist. Unfortunately, in recent times, celebrating Christmas with the Church has taken a backseat to food preparation, gift opening, and other festivities that, while good, are only secondary activities that should not replace the primary "reason for the season": celebrating the birth of Jesus Christ. While many mention the need to put Christ back in Christmas, the need is greater than that. As an Anglican priest once noted: we need to put the "mass" back in Christmas too.

Christmastide is the name given for the time surrounding Christmas Day. In the current Catholic calendar, Christmastide lasts from Christmas Day until the Baptism of our Lord, which is the Sunday following January 6th. This time includes many other important Christian Holy Days. The 12 days of Christmas, the time from December 25th until the Epiphany (Jan. 6th), have often been recognized as a time for special feasting. In fact, Christmastide used to refer to the 12 Days of Christmas, and some still use "Christmastide" to refer to this period. In the past, the season of Christmas lasted from Christmas until Candlemas, and superstitions developed, e.g. that there was bad luck ahead for those who left Christmas decorations up after Candlemas. The octave of Christmas lasts from December 25th until January 1st, the Solemnity of Mary, the Mother of God. Of note, Christmas falls exactly 9 months after the Feast of the Annunciation, the feast day commemorating Jesus' conception.

Even though the Bible does not record a specific celebration of a feast of Christ's birth, the Infancy narratives of St. Matthew and St. Luke form the basis of the Christmas celebration. Thus, the history of Christmas ultimately goes back to the miraculous virgin birth of Jesus Christ around 4 BC. At least by the time of St. Matthew and St. Luke's Gospels, Christians began to reflect on the birth of Jesus Christ, and its significance. A few of the early Church Fathers speculated about the birth of Jesus, but the actual liturgical celebration of Christmas cannot be fixed with certainty before the very early 4th century. Some scholars think that the celebration of Epiphany (originating in the East), which included the nativity and modern Christmastide themes, was celebrated much earlier (possibly late 2nd century). The celebration of Christmas uniquely as the nativity of Jesus Christ, however, originated in the West, probably in North Africa. While various 3rd century Church Fathers (including St. Hippolytus of Rome and Sextus Julius Africanus) believed Jesus was born on December 25, the earliest surviving reference to December 25th as the liturgical celebration of Christmas is in the Philocalian calendar, which shows the Roman practice in AD 336. The Apostolic Constitutions (c AD 380) mandate the celebration of Christ's birth on December 25th, and his Epiphany on January 6 (see Book V:III:XIII). The celebration of Christmas spread throughout the whole of the East and the West in the 4th century. By the fifth century, almost all of the Church was observing December 25th as the Feast of the Nativity and Epiphany on January 6th, although some Christians still kept January 6th as a holy day which included the nativity. The West was slower to embrace Epiphany, but by the fifth century Rome included it as a feast. Today, in the Western Church, the season of Christmas, called Christmastide, includes the Epiphany (the manifestation of Christ to the wise men) and the baptism of Jesus. Also, in the Catholic Church we remember and celebrate the divine Motherhood of the Blessed Virgin Mary, with the Solemnity of Mary, the Mother of God, which falls on January 1st.

Christmas was universally celebrated until the Reformation, but many Protestant reformers rejected Christmas. The English Puritans were particularly hostile to Christmas and went to absurd lengths to suppress it. During the brief Calvinist reign in England, parliament forbade the celebration of Christmas, even going so far as to force shops to be open. This attitude carried over into the Americas where Christmas was outlawed or criminalized in Puritan states. For example, in Massachusetts, until the 1830s, anyone who missed school or work on December 25th was subject to a fine. During the earliest days of the USA, with the exception of Catholics, Anglicans, and Lutherans, the religious and secular celebration of Christmas would have been quite rare. Even in the 21st century, many people, for a variety of reasons (all suspect from a Catholic viewpoint), reject the celebration of Christmas. The contemporary concern is not so much how to get people to celebrate Christmas, but rather to re-orient them to the original purpose of celebrating Christmas: Christ and the Mass.

From ChurchYear.Net

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

O Rex Gentium, et desideratus earum,
lapisque angularis, qui facis utraque unum:
veni, et salva hominem,
quem de limo formasti.

O King of the nations, and their desire,
the cornerstone making both one:
Come and save the human race,
which you fashioned from clay.

For to us a child is born, to us a son is given; and the government will be upon his shoulder, and his name will be called "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace." Isaiah 9:6

He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. Isaiah 2:4

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.

The Catechism teaches us that our hearts must be rightly centered on Jesus rather than anyone or anything else.

2544   Jesus enjoins his disciples to prefer him to everything and everyone, and bids them "renounce all that [they have]" for his sake and that of the Gospel. Shortly before his passion he gave them the example of the poor widow of Jerusalem who, out of her poverty, gave all that she had to live on. The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven.

2545   All Christ's faithful are to "direct their affections rightly, lest they be hindered in their pursuit of perfect charity by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty."

2546   All Christ's faithful are to "direct their affections rightly, lest they be hindered in their pursuit of perfect charity by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty."

The Word speaks of voluntary humility as "poverty in spirit"; the Apostle gives an example of God's poverty when he says: "For your sakes he became poor."

2547   The Lord grieves over the rich, because they find their consolation in the abundance of goods. "Let the proud seek and love earthly kingdoms, but blessed are the poor in spirit for theirs is the Kingdom of heaven." Abandonment to the providence of the Father in heaven frees us from anxiety about tomorrow. Trust in God is a preparation for the blessedness of the poor. They shall see God.

Catechism of the Catholic Church

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This post is from the Holy Comforter Catholic Church eNewsletter which is sent out once a week via email. If you would like to subscribe to the eNewsletter, click here.

O Oriens,
splendor lucis aeternae, et sol justitiae:
veni, et illumina sedentes in tenebris, et umbra mortis.

O Sunrise,
splendour of light eternal and sun of righteousness:
Come and enlighten those who dwell in darkness and the shadow of death.

The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined. Isaiah 9:2

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During the evening prayer of the Liturgy of Hours, which is also known as Vespers, the Church prays the beautiful prayer of Mary known as the Magnificat. Preceding the Magnificat, there is an antiphon which is simply a short verse which connects the prayer to the particular feast day or liturgical season. On the last seven days of Advent, from December 17th through December 23rd, the antiphon for Vespers is one of the so-called "O Antiphons". It is related to a particular title of Christ's, and the antiphon ends with a plea for the Messiah to come. Click here to read more about the O Antiphons.