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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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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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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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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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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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.

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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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.

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.

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.

Sunday's Readings: 2 Samuel 7:1-5, 8-11,16 Psalm 89:2-5,27,29 Romans 16:25-27 Luke 1:26-38

Here are several 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

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.

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

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http://www.sancta.org/

The Church celebrates the feast of Our Lady of Guadalupe on December 12th.

This lovely web site provides extensive information about Our Lady of Guadalupe, Patroness of the Americas and other aspects of devotion to Mary.

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.

As the Catechism helps us understand, our desires should be orientated toward God in order that we might truly enjoy the desires that God has given us.

2541   The economy of law and grace turns men's hearts away from avarice and envy. It initiates them into desire for the Sovereign Good; it instructs them in the desires of the Holy Spirit who satisfies man's heart.

   The God of the promises always warned man against seduction by what from the beginning has seemed "good for food . . . a delight to the eyes . . . to be desired to make one wise."

2542   The Law entrusted to Israel never sufficed to justify those subject to it; it even became the instrument of "lust." The gap between wanting and doing points to the conflict between God's Law which is the "law of my mind," and another law "making me captive to the law of sin which dwells in my members."

2543   "But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe." Henceforth, Christ's faithful "have crucified the flesh with its passions and desires"; they are led by the Spirit and follow the desires of the Spirit.

Catechism of the Catholic Church

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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

From EWTN

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The Church celebrates the the feast of Our Lady of Guadalupe on December 12th.

One of the most beautiful series of apparitions of the Queen of Heaven occurred on the American continent on a December day of 1531, only ten years after the Spanish conquest. A fervent Christian Indian in his fifties, Juan Diego, a widower, was on his way to Mass in Mexico City from his home eight miles distant, a practice he and his wife had followed since their conversion, in honor of Our Lady on Her day, Saturday. He had to pass near the hill of Tepeyac, and was struck there by the joyous song of birds, rising up in the most melodious of concerts; he stopped to listen. Looking up to the hilltop, he perceived a brilliant cloud, surrounded by a light brighter than a fiery sun, and a gentle voice called him by name, saying, "Juan, come." His first fear was transformed into a sweet happiness by this voice, and he mounted the slope. There he beheld the One he had intended to honor by hearing Her Mass. She was surrounded by a radiance so brilliant it sent out rays that seemed to transform the very rocks into scintillating jewels.

"Where are you going, My child?" She asked him. "To Saint James to hear the Mass sung by the minister of the Most High in honor of the Mother of the Saviour." "That is good, My son; your devotion is agreeable to Me, as is also the humility of your heart. Know then that I am that Virgin Mother of God, Author of Life and Protector of the weak. I desire that a temple be built here, where I will show Myself to be your tender Mother, the Mother of your fellow citizens and of all who invoke My name with confidence. Go to the bishop and tell him faithfully all you have seen and heard."

Juan continued on his way, and the bishop, Monsignor Juan de Zumarraga, a Franciscan of great piety and enlightened prudence, heard him kindly and asked questions, but sent him home without any promises. Juan was disappointed, but on his way past the hill, he once again found the Lady, who seemed to be waiting for him as though to console him. He excused himself for the failure of his mission, but She only repeated Her desire to have a temple built at this site, and told him to return again to the bishop. This he did on the following day, begging the bishop to accomplish the desires of the Virgin. Monsignor said to him: "If it is the Most Holy Virgin who sends you, She must prove it; if She wants a church, She must give me a sign of Her will." On his way home, Juan Diego found Her again, waiting, and She said to him, "Come back tomorrow and I will give you a certain mark of the truthfulness of your words."

The next day Juan was desolate to find his uncle, with whom he lived, fallen grievously sick; the old gentleman was clearly on the brink of death. Juan had to go and find a priest in the city. As he was passing the hill, Our Lady again appeared to him, saying, "Do not be anxious, Diego, because of your uncle's illness. Don't you know that I am your Mother and that you are under My protection? At this moment your uncle is cured." "Then please give me the sign you told me of," replied Juan. Mary told him to come up to the hilltop and cut the flowers he would find there, place them under his cloak, and bring them to Her. "I will tell you then what to do next." Juan found the most beautiful of roses and lilies, and chose the most fragrant ones for Mary. She made a bouquet of them and placed it in a fold of his cloak or tilma -- a large square of coarse cloth resembling burlap. "Take these lilies and roses on My behalf to the bishop," She said. "This is the certain sign of My will. Let there be no delay in raising here a temple in My honor." With joy Juan continued on to the city and the bishop's residence, where he had to wait nearly all day in the antechamber. Other visitors noted the fragrance of his flowers, and went so far as to open his mantle to see what he was carefully holding in it, but found only flowers pictured on the cloth. When finally he was admitted to the presence of the prelate, he opened his cloak and the fresh flowers fell on the floor. That was not the only sign; on his cloak there was imprinted a beautiful image of the Virgin. It remains today still visible in the Cathedral of Mexico City, conserved under glass and in its original state, having undergone no degeneration in 470 years.

Juan found his uncle entirely cured that evening; he heard him relate that Our Lady had cured him, and had said to him also: "May a sanctuary be raised for Me under the name of Our Lady of Guadalupe." The bishop lost no time in having a small church built at the hill of Tepeyac, and Juan Diego himself dwelt near there to answer the inquiries of the pilgrims who came in great numbers. In effect, nearly all of the land became Catholic in a few years' time, having learned to love the gentle Lady who like God their Father showed Herself to be the ever-watchful friend of the poor. In 1737 the pestilence ceased immediately in Mexico city after the inhabitants made a vow to proclaim Our Lady of Guadalupe the principal Patroness of New Spain. In 1910 She was proclaimed by Saint Pius X "Celestial Patroness of all Latin America." Recent studies of the image of Our Lady on the tilma have discovered in one of Her eyes the portrait of Juan Diego, the son She chose to favor by this triduum of heavenly apparitions and conversations.

From Editions Magnificat

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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 several 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: What John the Baptist Teaches us about Humility and Joy en Español Un Enfoque Católico a Obsequiar Regalos en Navidad from The Crossroads Initiative


• Rejoicing and Waiting – Third Sunday of Advent from Salt+Light Television

http://www.chcweb.com/

Catholic Heritage Curricula (CHC) is a family-run apostolate that provides orthodox Catholic materials to help families instruct their children from a truly Catholic perspective. Of special note is a section of curricula resources that includes everything from coloring pages to study guides that will help children of all ages live and learn their Catholic Faith. This site is a great resource, not only for Catholic homeschoolers, but all families who want to promote Catholic culture.

From Catholic Culture.

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The Church celebrates the Solemnity of the Immaculate Conception of the Blessed Virgin Mary on December 8th. It is a Holy Day of Obligation.

We declare, pronounce and define that the doctrine which asserts that the Blessed Virgin Mary, from the first moment of her conception, by a singular grace and privilege of almighty God, and in view of the merits of Jesus Christ, Savior of the human race, was preserved free from every stain of original sin is a doctrine revealed by God and, for this reason, must be firmly and constantly believed by all the faithful.

With these words, spoken in 1854, Pope Pius IX, in the Papal Bull Ineffabilis Dei, declared Mary's Immaculate Conception to be dogma. Pius did not invent the concept. Rather, he was affirming a belief held by many Christians that came before him, from East and West, that Mary was conceived free of the stain of original sin, on account of Christ's work. God caused this immaculate conception in order to render Mary a pure vessel to bear God-made-flesh.

Mary, the one who is "full of grace" and the one whom "all generations will called 'blessed'" has been viewed as unique since the earliest days of the Christian faith. Just as Christ has been called the "new Adam," the Church Fathers, especially Saints Justin (AD 150) and Irenaeus (AD 180), saw Mary as the "new Eve," who humbly obeyed God, even though Eve disobeyed. The Church Fathers also called Mary the "new ark of the covenant" and theotokos, God-bearer. It is from these titles that the doctrine of Mary's Immaculate Conception and sinlessness unfolded. Thus St. Ephrem the Syrian (d. AD 373) spoke of Mary as without stain or blemish, calling her "all-pure, all-immaculate, all-stainless, all-undefiled, all-incorrupt, all-inviolate" (see Nisibine Hymns, and "Precationes ad Deiparam"). St. Ambrose (d. AD 397) wrote "lift me up not from Sarah, but from Mary, a Virgin not only undefiled, but a Virgin whom grace has made inviolate, free of every stain of sin" (Commentary on Psalm 118). Augustine left open the possibility of Mary's sinlessness, even using language similar to the Catholic dogma of the Immaculate Conception:

We must except the holy Virgin Mary, concerning whom I wish to raise no question when it touches the subject of sins, out of honor to the Lord; for from Him we know what abundance of grace for overcoming sin in every particular was conferred upon her who had the merit to conceive and bear Him who undoubtedly had no sin (On Nature and Grace, 42).

Later Fathers, such as St. John of Damascus (d. AD 755) and St. Andrew of Crete (d. AD 740) continued this emphasis on Mary's sinlessness as bearer of God. John of Damascus wrote:

The Father's...sanctifying power overshadowed her, cleansed and made her holy, and, as it were, predestined her. Then Thou, Word of the Father...didst take flesh of the Blessed Virgin, vivified by a reasoning soul, having first abided in her undefiled and immaculate womb...(Sermon I: On the Assumption)

John also spoke of Mary's "holy, undefiled, and stainless soul" (Sermon II: On the Assumption). However, there was no official dogma of the Immaculate Conception as of this period. Most Church Fathers agreed that Mary was sinless at the time she gave birth to Christ. They disagreed as to whether Mary was made sinless at conception, birth, or when she said "yes" to God's call. Even some prominent medieval Western theologians (notably St. Bonaventure and St. Thomas Aquinas*) denied Mary's Immaculate Conception, although not her sinlessness. Even today, Catholic and Orthodox theologians agree that Mary is the all-holy, blameless, "new ark"; the debate is not about Mary being sinless, but about when Mary was made sinless. Part of this disagreement is because the East does not believe in original sin as the Western Church defines it. Orthodox theologian John Myendorff, in Byzantine Theology, has suggested the East would likely accept the Catholic dogma of the Immaculate Conception if they had a Western understanding of Original Sin. The East and West nonetheless seem to be getting at the same "mystery": Mary's sinlessness and holiness in her role as theotokos.

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. In 1847, Pope Pius IX proclaimed Mary as patroness of the United States, under the title of her immaculate conception. Thus, to this day, the Solemnity of the Immaculate Conception is the patronal feast of the United States.

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.

*- St. Thomas believed, like most at the time, in the entire personal sinlessness of Mary, and believed that Mary was made immaculate before her birth; His writings place this sanctification somewhere between conception and birth, at the time when her soul and body were joined, an event some medieval theologians believed occurred a short time after conception.

From ChurchYear.Net

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Through modesty, the Catechism teaches us that obedience to the Tenth Commandment enables us to keep our desires order to that which is good for us and for others.

2535   The sensitive appetite leads us to desire pleasant things we do not have, e.g., the desire to eat when we are hungry or to warm ourselves when we are cold. These desires are good in themselves; but often they exceed the limits of reason and drive us to covet unjustly what is not ours and belongs to another or is owed to him.

2536   The tenth commandment forbids greed and the desire to amass earthly goods without limit. It forbids avarice arising from a passion for riches and their attendant power. It also forbids the desire to commit injustice by harming our neighbor in his temporal goods:

When the Law says, "You shall not covet," these words mean that we should banish our desires for whatever does not belong to us. Our thirst for another's goods is immense, infinite, never quenched. Thus it is written: "He who loves money never has money enough."

2537   It is not a violation of this commandment to desire to obtain things that belong to one's neighbor, provided this is done by just means. Traditional catechesis realistically mentions "those who have a harder struggle against their criminal desires" and so who "must be urged the more to keep this commandment":

. . . merchants who desire scarcity and rising prices, who cannot bear not to be the only ones buying and selling so that they themselves can sell more dearly and buy more cheaply; those who hope that their peers will be impoverished, in order to realize a profit either by selling to them or buying from them . . . physicians who wish disease to spread; lawyers who are eager for many important cases and trials.

2538   The tenth commandment requires that envy be banished from the human heart. When the prophet Nathan wanted to spur King David to repentance, he told him the story about the poor man who had only one ewe lamb that he treated like his own daughter and the rich man who, despite the great number of his flocks, envied the poor man and ended by stealing his lamb. Envy can lead to the worst crimes. "Through the devil's envy death entered the world":

We fight one another, and envy arms us against one another.... If everyone strives to unsettle the Body of Christ, where shall we end up? We are engaged in making Christ's Body a corpse.... We declare ourselves members of one and the same organism, yet we devour one another like beasts.

2539   Envy is a capital sin. It refers to the sadness at the sight of another's goods and the immoderate desire to acquire them for oneself, even unjustly. When it wishes grave harm to a neighbor it is a mortal sin:

St. Augustine saw envy as "the diabolical sin." "From envy are born hatred, detraction, calumny, joy caused by the misfortune of a neighbor, and displeasure caused by his prosperity."

2540   Envy represents a form of sadness and therefore a refusal of charity; the baptized person should struggle against it by exercising good will. Envy often comes from pride; the baptized person should train himself to live in humility:

Would you like to see God glorified by you? Then rejoice in your brother's progress and you will immediately give glory to God. Because his servant could conquer envy by rejoicing in the merits of others, God will be praised.

Catechism of the Catholic Church

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

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

Here are several 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


• Who is Coming to Town? en Español Preparar el Camino from The Crossroads Initiative


• John the Baptizer, the Advent Prophet from Salt+Light Television


• Preacher's Sketchbook: Second Sunday in Advent (Cycle B) from The Dominican Province of St. Joseph

http://www.nationalshrine.com/

As the United States' preeminent Marian shrine, the Basilica of the National Shrine of the Immaculate Conception is truly a national center of prayer and pilgrimage. The National Shrine is literally "America's Patronal Church," and has become the spiritual home to hundreds of thousands of pilgrims who journey there each year from every state and many foreign lands. The site itself provides general and historical information about the Shrine, as well as a list of regular and special events.

From Catholic Culture.

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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 December are:

General:   That all peoples may grow in harmony and peace through mutual understanding and respect.

Mission:   That children and young people may be messengers of the Gospel and that they may be respected and preserved from all violence and exploitation.

Pro-Life Prayer Intention

That the observance of Advent and Christmas may inspire patience and joy in all who learn that they have conceived a child.