Early in the Church's history, it became necessary for the Church to address the various heresies by proclaiming the true teaching about Jesus Christ. Many of these early heresies held incorrect teachings about the humanity of our Lord. In addressing one heresy in particular, Nestorianism, the Church also proclaimed Mary as the Mother of God or Theotokos which means God-bearer. This brief excerpt from the Catechism provides an explanation of why we can refer to Mary as the Mother of God.

466   The Nestorian heresy regarded Christ as a human person joined to the divine person of God's Son. Opposing this heresy, St. Cyril of Alexandria and the third ecumenical council, at Ephesus in 431, confessed "that the Word, uniting to himself in his person the flesh animated by a rational soul, became man." Christ's humanity has no other subject than the divine person of the Son of God, who assumed it and made it his own, from his conception. For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: "Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh."

Catechism of the Catholic Church

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The parish office will be closed from Wednesday, December 31, 2008 through Friday, January 2, 2009. The office will again be open on Monday, January 5th.

December 31

Popular piety has given rise to many pious exercises connected with 31 December. In many parts of the Western world the end of the civil year is celebrated on this day. This anniversary affords an opportunity for the faithful to reflect on "the mystery of time", which passes quickly and inexorably. Such should give rise to a dual feeling: of penance and sorrow for the sins committed during the year and for the lost occasions of grace; and of thanks to God for the graces and blessings He has given during the past year.

These sentiments have given rise to two pious exercises: prolonged exposition of the Blessed Sacrament, which afford an opportunity for the faithful and many religious communities for silent prayer; and the singing of the Te Deum as an act of community praise and thanksgiving to God for the graces received from Him as the year draws to a close.

In some places, especially in monasteries and in associations of the faithful with a particular devotion to the Holy Eucharist, 31 December is marked by a vigil of prayer which concludes with the celebration of the Holy Mass. Such vigils are to be encouraged and should be celebrated in harmony with the liturgical content of the Christmas Octave, and not merely as a reaction to the thoughtless dissipation with which society celebrates the passage from one year to another, but as a vigil offering of the new year to the Lord.

From Directory on Popular Piety and the Liturgy (109-111)

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Sunday's Readings: Sirach 3:2-6,12-14 Psalm 128:1-5 Colossians 3:12-21 Luke 2:41-52

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Our True Home (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• 
  Holy Family Feast -- Piety in the 21st Century? from The Crossroads Initiative

Late in October 1973, grassroots prolife leaders became concerned that January 22, 1974, might come and go without properly memorializing the Supreme Court's infamous abortion decisions and without petitioning Congress for redress.

No established right-to-life organization was prepared to undertake the planning, financial and operational responsibilities for a high impact prolife March on the U.S. Capitol. But, grassroots prolifers wanted to march! About thirty prolife veterans resolved themselves into a committee and began making plans for the first March for Life.

On January 22, 1974, the first March for Life was held on the West Steps of the Capitol. An estimated 20,000 committed prolife Americans rallied that day on behalf of our preborn brothers and sisters.

In 1974, the March for Life was incorporated as a non-profit, non-partisan, non-sectarian organization.

Our numbers have gradually risen through the years despite reduced numbers from the snow in 2000 and the terrible 9/11 attacks just months before the March 2002. These growing numbers give testimony to the increasing ranks of prolife Americans and to the importance of the March's work.

From March for Life Web site

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Christmas

This is part 2 on Christmas. Click here to read part 1.

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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Christmas Eve

In the space of time between the first Vespers of Christmas and Midnight Mass, both the tradition of Christmas carols, which are potent means of conveying the Christmas message of peace and joy, and popular piety propose certain forms of payers, differing from country to country, which should be cherished and, where necessary, made consonant with the celebration of the Liturgy: These would include:

• "live cribs" and the inauguration of the crib in the homes of the faithful which is an opportunity for family prayer: this prayer should include a reading of St. Luke's account of the birth of Christ, the typical Christmas carols, as well as prayers of petition and praise, especially those of children who are the protagonists in such family moments;
• the inauguration of the Christmas tree. This event also offers an opportunity for family prayer. Apart from its historical origins, the Christmas tress has become a potent symbol to-day and is very diffuse amongst Christians; it evokes both the tree planted in the center of Eden (Gen 2, 9), and the tree of the Cross, which lends it a Christological significance: Christ is the true tree of life, born of human stock, of the Virgin Mary, the tree which is always green and productive. In the Nordic countries, the tree is decorated with apples and hosts. "Gifts" can be added; but among the gifts placed under the tree, something should be included for the poor since they belong to every Christian family;
• the Christmas supper. The Christian family, which traditionally blesses the table and gives thanks to the Lord for the gift of food, performs this ceremony with greater intensity at the Christmas supper which gives potent concrete expression to the joy of family ties.

Where possible, the Church desires that the faithful should prepare for the celebration of Midnight Mass on the 24 December with the Office of Readings. Where such is not possible, it may be opportune to arrange a vigil of hymns, readings, and elements drawn from popular piety.

At Midnight Mass, an event of major liturgical significance and of strong resonance in popular piety, the following could be given prominence:

• at the beginning of Mass, the proclamation of the Savior's birth according the formula contained in the Roman Martyrology could be made in song;
• the prayer of the faithful should really be universal, and where appropriate, use several languages; and the poor should always be remembered in the presentation of the gifts;
• the prayer of the faithful should really be universal, and where appropriate, use several languages; and the poor should always be remembered in the presentation of the gifts;

From Directory on Popular Piety and the Liturgy (109-111)

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From the beginning, the Church has taught that Jesus was born of a virgin--the Blessed Virgin Mary. This excerpt from the Catechism provides an explanation of why it was necessary that Jesus be born of a virgin.

502   The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men.

503   Mary's virginity manifests God's absolute initiative in the Incarnation. Jesus has only God as Father. "He was never estranged from the Father because of the human nature which he assumed. . . He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures."


504   Jesus is conceived by the Holy Spirit in the Virgin Mary's womb because he is the New Adam, who inaugurates the new creation: "The first man was from the earth, a man of dust; the second man is from heaven." From his conception, Christ's humanity is filled with the Holy Spirit, for God "gives him the Spirit without measure." From "his fullness" as the head of redeemed humanity "we have all received, grace upon grace."

505   By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. "How can this be?" Participation in the divine life arises "not of blood nor of the will of the flesh nor of the will of man, but of God". The acceptance of this life is virginal because it is entirely the Spirit's gift to man. the spousal character of the human vocation in relation to God is fulfilled perfectly in Mary's virginal motherhood.

506   Mary is a virgin because her virginity is the sign of her faith "unadulterated by any doubt", and of her undivided gift of herself to God's will. It is her faith that enables her to become the mother of the Savior: "Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ."

507   At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: "the Church indeed. . . by receiving the word of God in faith becomes herself a mother. By preaching and Baptism she brings forth sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse."

Catechism of the Catholic Church

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December 23rd

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.

December 22nd

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.

December 21st

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.

Sunday's Readings: 2 Samuel 7:1-5, 8-12, 14, 16 Psalm 89:2-3, 4-5, 27, 29 Romans 16:25-27 Luke 1:26-38

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• The Mystery Kept Secret (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• 
  Mary, Model of Faith from The Crossroads Initiative

December 20th

O Clavis David, et sceptrum domus Israel;
qui aperis, et nemo claudit;
claudis, et nemo aperit:
veni, et educ vinctum de domo carceris,
sedentem in tenebris, et umbra mortis.

O Key of David and sceptre of the House of Israel;
you open and no one can shut;
you shut and no one can open:
Come and lead the prisoners from the prison house,
those who dwell in darkness and the shadow of death.

And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22

Of the increase of his government and of peace there will be no end, upon the throne of David, and over his kingdom, to establish it, and to uphold it with justice and with righteousness from this time forth and for evermore. Isaiah 9:7

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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.

December 19th

O Radix Jesse, qui stas in signum populorum,
super quem continebunt reges os suum,
quem Gentes deprecabuntur:
veni ad liberandum nos, jam noli tardare.

O Root of Jesse, standing as a sign among the peoples;
before you kings will shut their mouths,
to you the nations will make their prayer:
Come and deliver us, and delay no longer.

There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. Isaiah 11:1

In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek, and his dwellings shall be glorious. Isaiah 11:10

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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.

Human Life International (HLI) is the largest international, pro-life, pro-family, pro-woman organization in the world. They not only fight the evils of abortion, contraception, sex education and family breakdown, but also bring the good news of the Gospel of Life to the whole world. In many countries, HLI is the pro-life movement. This site is an excellent online pro-life resource from one of the greatest pro-life organizations in the world.

From Catholic Culture

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December 18th

O Adonai, et Dux domus Israel,
qui Moysi in igne flammae rubi apparuisti,
et ei in Sina legem dedisti:
veni ad redimendum nos in brachio extento.


O Adonai, and leader of the House of Israel,
who appeared to Moses in the fire of the burning bush
and gave him the law on Sinai:
Come and redeem us with an outstretched arm.

But with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins. Isaiah 11:4-5

For the LORD is our judge, the LORD is our ruler, the LORD is our king; he will save us. Isaiah 33:22

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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.

Christmas

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.

From ChurchYear.Net

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December 17th

O Sapientia, quae ex ore Altissimi prodiisti,
attingens a fine usque ad finem,
fortiter suaviterque disponens omnia:
veni ad docendum nos viam prudentiae.

O Wisdom, coming forth from the mouth of the Most High,
reaching from one end to the other,
mightily and sweetly ordering all things:
Come and teach us the way of prudence.

And the Spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD. And his delight shall be in the fear of the LORD. Isaiah 11:2

This also comes from the LORD of hosts; he is wonderful in counsel, and excellent in wisdom. Isaiah 28:29

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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 Blessed Virgin Mary was chosen by God to be the Mother of God. Her Immaculate Conception, which we celebrated earlier this month prepared her for her holy motherhood. This excerpt from the Catechism provides the Church's teaching on Mary's predestination as the Mother of God.

488   "God sent forth his Son", but to prepare a body for him, he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary":

The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life.

489   Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living. By virtue of this promise, Sarah conceives a son in spite of her old age. Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women. Mary "stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established."

Catechism of the Catholic Church

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O Antiphons

On the evening of December 17 the final phase of preparation for Christmas begins with the first of the great "O Antiphons" of Advent. These prayers are seven jewels of liturgical song, one for each day until Christmas Eve. They seem to sum up all our Advent longing for the Savior.

The "O Antiphons" are intoned with special solemnity in monasteries at Vespers, before and after the Magnificat, Mary's prayer of praise and thanksgiving from the Gospel of Luke (2:42-55), which is sung every evening as the climax of this Hour of the Divine Office.

A vestige of the "Great Os" can be seen in verses of the familiar Advent hymn, "O Come, O Come Emmanuel".

Families interested in the liturgy have discovered these gems of liturgical poetry and use them in their evening prayers. An "O Antiphon House" -- similar to an Advent Calendar -- can be made, with seven windows, each concealing an appropriate symbol for the different "O Antiphons", and an eighth window hiding the Nativity scene. As with an Advent calendar, one window is opened each day.

The sublime meditation of the "Great Os" would be excellent for families with children who have outgrown the Jesse Tree or Advent calendar. In any case, they are beautiful additions to your family prayers in the days just before Christmas. And they form part of the classic Christmas Novena.

The "O Antiphons" appear below in English translation, with scriptural sources and suggested symbols.

The novena of the Immaculate Conception, wherever it is celebrated, should highlight the prophetical texts which begin with Genesis 3,15, and end in Gabriel's salutation of the one who is "full of grace" (Lk 1, 31-33).

Click here to read about each O Antiphon.

From Women for Faith & Family

Christmas Novena
Novena Dates: December 16 to 24
Christmas: December 25

Hail, and blessed be the hour and moment
At which the Son of God was born
Of a most pure Virgin
At a stable at midnight in Bethlehem
In the piercing cold
At that hour vouchsafe, I beseech Thee,
To hear my prayers and grant my desires
(Mention Requests Here)

Day 1 Day 2 Day 3 Day 4 Day 5 Day 6 Day 7 Day 8 Day 9

Advent is a time of preparation for the coming of our Lord as the baby born of the Blessed Virgin Mary in the humble stable of Bethlehem. The Church reminds us that our preparation must involve a change of heart as we prepare the way of the Lord in our own lives. One of the best ways to do this is through a good confession.

At St. Thomas Aquinas, there will be special times for confession over the next ten days. Beginning on Monday, December 15th and through Tuesday, December 23rd, confession will be heard from 8:30 a.m. until 9:30 a.m. on Monday through Friday and from 9:00 a.m until 10:00 a.m on Saturday. This takes place after the morning mass.

These special Advent confession times are in addition to the normal confession times at St. Thomas which are from 7:30 p.m. until 8:30 p.m on Thursdays and at Holy Comforter on Saturdays from 3:30 p.m until 4:30 p.m.

Sunday's Readings: Isaiah 61:1-2, 10-11 Luke 1:46-50, 53-54 1 Thessalonians 5:16-24 John 1:6-8, 19-28

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• One Who Is Coming (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• 
  Gaudete Sunday-Advent and John the Baptist? from The Crossroads Initiative

The feast of Our Lady of Guadalupe is on December 12th..

Our Lady of Guadalupe: Patroness of the Americas provides a tremendous amount of information on Our Lady's apparitions to St. Juan Diego. The information includes details on St. Juan Diego, a timeline of historical events, and some scientific examinations of the tilma. In addition, the Web site provides many aids to devotion to Our Lady of Guadalupe including prayers, pictures, and music. The Web site is presented in English, Spanish, French, and Portuguese.

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St. John the Baptist is prominent in Advent as the forerunner to our Lord. This excerpt from the Catechism provides the Church's teaching on St. John the Baptist and his role in salvation history.

717   "There was a man sent from God, whose name was John." John was "filled with the Holy Spirit even from his mother's womb" by Christ himself, whom the Virgin Mary had just conceived by the Holy Spirit. Mary's visitation to Elizabeth thus became a visit from God to his people.

718   John is "Elijah (who) must come." The fire of the Spirit dwells in him and makes him the forerunner of the coming Lord. In John, the precursor, the Holy Spirit completes the work of "[making] ready a people prepared for the Lord."

719   John the Baptist is "more than a prophet." In him, the Holy Spirit concludes his speaking through the prophets. John completes the cycle of prophets begun by Elijah. He proclaims the imminence of the consolation of Israel; he is the "voice" of the Consoler who is coming. As the Spirit of truth will also do, John "came to bear witness to the light." In John's sight, the Spirit thus brings to completion the careful search of the prophets and fulfills the longing of the angels. "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit. and I have seen and have borne witness that this is the Son of God.... Behold, the Lamb of God."

720   Finally, with John the Baptist, the Holy Spirit begins the restoration to man of "the divine likeness," prefiguring what he would achieve with and in Christ. John's baptism was for repentance; baptism in water and the Spirit will be a new birth.

Catechism of the Catholic Church

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The season of Advent begins on November 30th and continues until Christmas mass on December 24th. Part 1 and Part 2 of this series can be read here and here.

The Blessed Virgin Mary and Advent

The Liturgy frequently celebrates the Blessed Virgin Mary in an exemplary way during the season of Advent. It recalls the women of the Old Testament who prefigured and prophesied her mission; it exalts her faith and the humility with which she promptly and totally submitted to God’s plan of salvation; it highlights her presence in the events of grace preceding the birth of the Savior. Popular piety also devotes particular attention to the Blessed Virgin Mary during Advent, as is evident from the many pious exercised practiced at this time, especially the novena of the Immaculate Conception and of Christmas.

However, the significance of Advent, "that time which is particularly apt for the cult of the Mother of God", is such that it cannot be represented merely as a "Marian month".

In the calendars of the Oriental Churches, the period of preparation for the celebration of the manifestation (Advent) of divine salvation (Theophany) in the mysteries of Christmas-Epiphany of the Only Son of God, is markedly Marian in character. Attention is concentrated on preparation for the Lord's coming in the Deipara. For the Orientals, all Marian mysteries are Christological mysteries since they refer to the mystery of our salvation in Christ. In the Coptic rite, the Lauds of the Virgin Mary are sung in the Theotokia. Among the Syrians, Advent is referred to as the Subbara or Annunciation, so as to highlight its Marian character. The Byzantine Rite prepares for Christmas with a whole series of Marian feasts and rituals.

The Feast of the Immaculate Conception, which is profoundly influential among the faithful, is an occasion for many displays of popular piety and especially for the novena of the Immaculate Conception. There can be no doubt that the feast of the pure and sinless Conception of the Virgin Mary, which is a fundamental preparation for the Lord's coming into the world, harmonizes perfectly with many of the salient themes of Advent. This feast also makes reference to the long messianic waiting for the Savior's birth and recalls events and prophecies from the Old Testament, which are also used in the Liturgy of Advent.

The novena of the Immaculate Conception, wherever it is celebrated, should highlight the prophetical texts which begin with Genesis 3,15, and end in Gabriel's salutation of the one who is "full of grace" (Lk 1, 31-33).

The approach of Christmas is celebrated throughout the American continent with many displays of popular piety, centered on the feast of Our Lady of Guadalupe (12 December), which dispose the faithful to receive the Savior at his birth. Mary, who was "intimately united with the birth of the Church in America, became the radiant Star illuminating the proclamation of Christ the Savior to the sons of these nations".

From the Directory on Popular Piety and the Liturgy (101-2)

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The Solemnity of the Immaculate Conception is celebrated on December 8th. It is a Holy Day of Obligation. (The Apostolic Constitution which declared the Immaculate Conception a Dogma is Ineffabilis Deus.)

The Feast of Mary's Conception is clearly known as early as the 7th century in the East, and may even date to as early as the 5th century in the Churches of Syria. The feast spread to the West, at least by the 9th century. The feast and doctrine initially were opposed by the Dominicans, while the Franciscans argued in favor of the Immaculate Conception and its feast. For awhile, a great debate raged about the doctrine, even up until the 19th century. The Council of Basle in 1439 affirmed that the Immaculate Conception was a pious belief in accord with the Catholic faith. In 1476 Pope Sixtus IV approved the feast with its own Mass and Office, and in 1708, Pope Clement XI extended the feast to the universal Church, making it a holy day of obligation. The Orthodox and many Eastern Catholics celebrate the Feast of the Conception of Mary on December 9. This places Mary's conception 9 months, minus a day, from her birth (celebrated September 8). This apparently symbolizes that while Christ had a perfect humanity, even though Mary was the Mother of God, she did not (since Christ spent 9 full months in the womb, from March 25-December 25). However, the Orthodox do not celebrate Mary's immaculate conception on December 9 as Eastern Catholics do. The West observes the feast on December 8. While this dogma took centuries to develop and unfold, as did the dogma of the Trinity, the doctrine of the Immaculate Conception is certainly fitting for one whom the Eastern Christians call panagia, i.e. "all-holy," and who bore God-Made-Man, Jesus Christ.

From ChurchYear.Net

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Sunday's Readings: Isaiah 40:1-5, 9-11 Psalm 85:9-10-11-12, 13-14 2 Peter 3:8-14 Mark 1:1-8

Here are a few commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Straighten the Path (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Someone is Coming to Town from The Crossroads Initiative

The feast of St. Nicholas falls every year in Advent on December 6th.

The St. Nicholas Center's mission is "to educate people of faith, and the wider public, about the true St. Nicholas, and why he is important in today's world, to encourage families, churches, and schools to observe St. Nicholas Day (December 6th), and to provide resources for education and celebration."

The site offers a wealth of stories, activities, recipes and other ideas for celebrating the real Santa Claus. It is well designed and easy to use. In short, this is the best resource on St. Nicholas we have seen to date.

From Catholic Culture.

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The season of Advent begins on November 30th.

The first reference to the celebration of Advent occurs in the 6th century. Prior to this time, there were celebrations and fasts resembling our current Advent season. St. Hilary of Poitiers (d. AD 367) and the Spanish Council of Saragossa (AD 380) spoke of a three week fast before Epiphany. Pope St. Leo the Great preached on "the fast of the tenth month (i.e. December)." The Gelasian Sacramentary (AD 750) provided liturgical material for the five Sundays before Christmas as well as Wednesdays and Fridays. The Western Church eventually settled on 4 Sundays of Advent, which has the season beginning at the very end of November or the very beginning of December, starting immediately after Ordinary Time. Until the 12th century, in many geographical areas, Advent had a more festive tone, and white vestments were still occasionally used. However, Advent became more closely related to Lent as Christ's second coming became more and more a prominent Advent theme, as especially seen in the seventh century Bobbio Missal. Advent proper is unknown in the East, although the Eastern Churches have a long fast before Christmas. This fast lasts longer than the Western Advent season and begins in mid-November. Advent, or the Eastern equivalent fast, is celebrated in all Catholic and Orthodox Churches.

During the Reformation, many Protestants attacked or de-emphasized many Christian holy days and seasons, disconnecting Protestantism from the rhythms of the Church Year. However, some Reformation churches, like the Anglicans, retained Advent. Possibly because of the liturgical movement or maybe as a reaction to the excesses of secular Christmas values, celebrating Advent has become more popular in non-Catholic and non-Orthodox churches. Lutherans, Anglicans, Methodists, Presbyterians, and even many evangelical groups have incorporated Advent into their worship service to varying degrees. However, many Protestant churches have fallen short of celebrating the true meaning of Advent, treating the season as more of an early extension of Christmas. As non-Catholics and non-Orthodox begin to rediscover the Church year, Advent (like Lent) is one of the first results, flowing naturally from churches looking to fill in the gaps around Christmas and Easter.

From ChurchYear.Net

The Advent season is upon us. This excerpt from the Catechism connects God's long preparation of Israel for the Lord with our own need to participate in that preparation during Advent.

522   The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes everything converge on Christ: all the rituals and sacrifices, figures and symbols of the "First Covenant". He announces him through the mouths of the prophets who succeeded one another in Israel. Moreover, he awakens in the hearts of the pagans a dim expectation of this coming.

523   St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. "Prophet of the Most High", John surpasses all the prophets, of whom he is the last. He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being "the friend of the bridegroom", whom he points out as "the Lamb of God, who takes away the sin of the world". Going before Jesus "in the spirit and power of Elijah", John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom.

524   When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Savior's first coming, the faithful renew their ardent desire for his second coming. By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: "He must increase, but I must decrease."

Catechism of the Catholic Church

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The season of Advent began on November 30th, and it will continue until Christmas mass on December 24th. Part 1 of this series can be read here.

Advent Wreaths

Placing four candles on green fronds has become a symbol of Advent in many Christian home, especially in the Germanic countries and in North America. season of Advent.

The Advent wreath, with the progressive lighting of its four candles, Sunday after Sunday, until the Solemnity of Christmas, is a recollection of the various stages of salvation history prior to Christ's coming and a symbol of the prophetic light gradually illuminating the long night prior to the rising of the Sun of justice (cf. Ml 3,20; Lk 1,78).

Advent Processions

In many regions, various kinds of processions are held in Advent, publicly to announce the imminent birth of the Savior (the "day star" in some Italian processions), or to represent the journey to Bethlehem of Joseph and Mary and their search for a place in which Jesus would be born (the posadas in the Hispanic and Latin American tradition).

The Winter Interstice

Advent is celebrated during the Winter interstice in the northern hemisphere. This indicate a change of seasons and a moment of rest in many spheres of human endeavor. Popular piety is extremely sensitive to the vital cycle of nature. While the Winter interstice is celebrated, the seed lays in the ground waiting for the light and heat of the sun, which begins its ascent with the Winter solstice, and eventually causes it to germinate.

In those areas where popular piety has given rise to the celebration of the changing season, such expressions should be conserved and used as a time to pray the Lord, to reflect on the meaning of human work, which is a collaboration with the creative work of God, a self-realization of the person, service to the common good, and an actualization of the plan of redemption.

From the Directory on Popular Piety and the Liturgy (98-100)

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On Thursday, December 4th at 7:30 p.m., there will be an Advent Penance Service at St. Thomas Aquinas parish.

There will be six confessors coming in from the Dominican House of Studies in Washington to assist in hearing confessions.

For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy. - St. Thérèrse of Liseaux

The Holy Father's prayer intentions for December are:

General:   That in the face of a spreading of a culture of violence and death the Church through her apostolic and missionary activity may promote with courage the culture of life.

Mission:   That especially in mission countries Christians may show with acts of fraternal love that the Child born in the stable at Bethlehem is the luminous Hope of the world.