Category Archives: Liturgy

Christ crucified – St Paul of the Cross, (1694-1775), Confessor, Founder of the Passionist Order, “Love is a unifying virtue”

“It is very good and holy to consider the passion of our Lord and to meditate on it, for by this sacred path we reach union with God. In this most holy school we learn true wisdom, for it was there that all the saints learned it. Indeed when the cross of our dear Jesus has planted its roots more deeply in your hearts, then will you rejoice: “To suffer and not to die,” or, “Either to suffer or to die,” or better: “Neither to suffer, nor to die, but only to turn perfectly to the will of God.”

Love is a unifying virtue which takes upon itself the torments of its beloved Lord. It is a fire reaching through to the inmost soul. It transforms the lover into the one loved. More deeply, love intermingles with grief, and grief with love, and a certain blending of love and grief occurs. They become so united that we can no longer distinguish love from grief nor grief from love. Thus the loving heart rejoices in its sorrow and exults in its grieving love.

Therefore, be constant in practicing every virtue, and especially in imitating the patience of our dear Jesus, for this is the summit of pure love. Live in such a way that all may know that you bear outwardly as well as inwardly the image of Christ crucified, the model of all gentleness and mercy. For if a man is united inwardly with the Son of the living God, he also bears his likeness outwardly by his continual practice of heroic goodness, and especially through a patience reinforced by courage, which does not complain either secretly or in public. Conceal yourselves in Jesus crucified and hope for nothing except that all men be thoroughly converted to his will.

When you become true lovers of the Crucified, you will always celebrate the feast of the cross in the inner temple of the soul, bearing all in silence and not relying on any creature. Since festivals ought to be celebrated joyfully, those who love the Crucified should honor the feast of the cross by enduring in silence with a serene and joyful countenance, so that their suffering remains hidden from men and is observed by God alone. For in this feast there is always a solemn banquet, and the food presented is the will of God, exemplified by the love of our crucified Christ.”

Love,
Matthew

Betrayed with a kiss -Lk 22:48

Mohandas Gandhi was known to read the New Testament every day. A British reporter asked him if he intended to become a Christian. Gandhi replied, “Your Jesus I like. If I ever meet a Christian, I will become one.”

-by Don Steiger, pastor of Dakota Ridge Assembly, Littleton, Colorado

“It has been said that there are two reasons why people do not go to church: They do not know a Christian, or they do know a Christian. Several times through the years I have heard people say they are no longer serving God because someone in the church let them down. Our maturity as Christians is put to the test when people disappoint us. No one has gone through life without such experiences.

Several years after I came to Colorado Springs to pastor Radiant Church a fellowship of pastors decided it would be a good thing to bring our churches together for a united worship service. We secured the city auditorium and invited our congregations to gather for a Sunday night service. The response was terrific and the building was packed when we started the worship. The evening went well up to the conclusion of the service. To my surprise, the pastor responsible for the closing prayer departed from the planned order of service and asked all the pastors to come to the front and face the audience. He then said, “If anyone has a grievance against a pastor come forward and work it out.” Billy Graham would have been envious of the response to this altar call. People got out of their seats and moved toward me and my fellow pastors in what looked like a tidal wave of disgruntled parishioners. A line formed in front of me and one by one I listened to their complaints and responded as best I could. This process probably took an hour or two, but it seemed more like an eternity. After it was all over my wife Loretta said, “Don, I don’t know if you realize it, but you had the longest line.” This distinction was not one I wanted when I entered the ministry. I must admit I left that service wounded by the people I had worked so hard to serve.

The apostle Paul also experienced his share of troubling relationships. In his last recorded words Paul includes a listing of several people who played important roles in his life. Some were positive in their influence and some were negative. His response is instructive as we make our way through the variety of relationships life presents to us.

In 2 Timothy 4:9–22, Paul mentions several people by name as he concludes his last epistle. He is writing from a Roman prison cell facing the possibility of martyrdom. Among the names mentioned is a representation of some of the critical relationships we experience in our Christian walk.

First, there was an adversarial relationship—“Alexander the metalworker did me a great deal of harm” (verse 14, NIV). It may be that this person is the Alexander mentioned in Acts 19:33. The idol makers of Ephesus were losing business because of the influence of the church, and incited the city residents against the Christians and their most visible leader, Paul. Consequently, the Jewish community, for fear of being associated with the church, chose Alexander to speak on their behalf. There is also an Alexander mentioned in 1 Timothy 1:19,20. This man’s faith was shipwrecked and Paul delivered him over to Satan that he may be taught not to blaspheme. It is tough enough when unbelievers oppose us, but when a professing Christian does so it is most disheartening. We do not know much about Alexander or the details of his activity, but Paul said he “did me a great deal of harm … because he strongly opposed our message” (verse 14,15).

Responding to an adversarial relationship requires wisdom and prayer. Loving his enemy, and yet guarding himself against Alexander’s attacks, was a skill Paul had acquired in his walk with God. He taught us “Do not repay evil for evil. … Do not take revenge. … ‘It is mine to avenge; I will repay,’ says the Lord. … Do not be overcome by evil, but overcome evil with good” (Romans 12:17–21, NIV). So in response to Alexander’s opposition Paul said, “The Lord will repay him for what he has done” (verse 14, NIV). He rejected a life of resentment and retribution, and gave his hurt to God. Adopting this perspective will prevent the pollution of our spirit when we are tempted to retaliate. Furthermore, Paul protected himself from unnecessary injury by Alexander. He said, “You too should be on your guard against him” (verse 15). Paul was on guard against Alexander, and he advised Timothy to do the same. Loving our enemies does not mean we allow ourselves to be unnecessarily victimized by them.

Second, there was a broken relationship—“for Demas, because he loved this world, has deserted me and has gone to Thessalonica” (verse 10, NIV). Demas was mentioned by Paul in his letters to Philemon and the Colossians as a fellow laborer. Demas’ action at this time was not a matter of opposition; it was a matter of failure. Demas deserted Paul in one of the most difficult moments of Paul’s life, and chose to pursue the things of the world rather than Christ. His timing could not have been worse for Paul. At this point some would throw up their hands and say, “It’s not worth it.” But Paul remained steadfast in his commitment to Christ and healthy in his attitude. The reality is there will be broken relationships resulting from the sins of others. Some times we are unable to repair the damage and are left with the heartache of a friend who chooses to persist in rebellion against God.

Samuel experienced this kind of pain in his relationship with Saul. He did everything he could to help Saul be the man and king God wanted him to be. Unfortunately, Saul repeatedly disobeyed God, and finally the Lord said to Samuel, “How long will you mourn for Saul, since I have rejected him as king over Israel?” (1 Samuel 16:1, NIV). The Lord then sent him to the household of Jesse to anoint David as the next King of Israel. To endure in our Christian faith and service we must be willing to give to God those who have deeply disappointed us and move on.

Third, there was a reconciled relationship—“Pick up Mark and bring him with you, for he is useful to me for service” (verse 11). Mark had disappointed Paul on this first missionary journey. Mark was part of the team, and in Acts 13:13 it states that John (Mark) left them. This departure was early on in the journey and was regarded by Paul as a desertion. When Paul and Barnabas discussed plans for their second missionary trip (Acts 15:36–41) Barnabas suggested taking Mark again. Paul refused and they were unable to agree, so Barnabas took Mark and set out on their own missionary effort. Paul then chose Silas to accompany him on his missionary journey. No doubt it brought great joy to Barnabas and Paul when Mark proved himself to be a reliable coworker in the kingdom of God. It must have been a poignant moment when Paul and Mark reconciled. Clearly they forged a trusted friendship as the years went by, so much so that Paul wanted Mark to be present during his time of suffering.

“As a father has compassion on his children, so the Lord has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust” (Psalm 103:13,14, NIV). Developing a forgiving spirit and a heart for restoration will prevent us from imposing a burden of perfection upon others that neither they nor we can fulfill.

Fourth, there was a faithful human relationship—“Only Luke is with me” (verse 11). For everyone who had let Paul down, several had not. Paul taught us to think on good things. In this text he enumerates some who had brought him heartache, but he also lists the names of others who had consistently strengthened him. In fact, he names more in this category than in the other. He mentions Crescens, Titus, Luke, Tychicus, Priscilla, Aquila, Onesiphorus and his household, Erastus, Trophimas, Eubulus, Pudens, Linus, and Claudia. For each one who fails us there are many who have not. We tend to respond to the failures of a few by concluding that no one is trustworthy.

Luke stands out as one of Paul’s closest and most trusted friends. Some even speculate that Paul’s statement, “Only Luke is with me,” indicates that Luke made himself a legal slave to Paul so he could enter the prison and minister to him. This seems possible given the record of Luke’s loyal friendship with Paul.

Even the best friendship, however, is flawed by our humanity. Notice what Paul said in verse 16, “At my first defense, no one came to my support, but everyone deserted me.” When Paul was taken into a Roman courtroom there was not a single Christian present to support him. Even Luke was not there. Paul felt deserted in his greatest hour of need. What will he do— how will he respond? He could have been overcome with disappointment or anger, but amazingly he was not. He concluded verse 16 by saying, “May it not be held against them.”

Even the most mature saint will sometimes disappoint others. It may not be by grievous sin, but by not meeting their expectations. Being human we sometimes grow weary and cannot do any more in a given situation, or we misjudge what our involvement should be, or the offended party misunderstands us. These human episodes teach us mercy. When we feel disappointed in someone else we should remember that others have been disappointed in us. Hopefully we can respond with the gracious prayer “May it not be held against them.” Jesus gave us the example when on the cross He prayed, “Father, forgive them for they do not know what they are doing” (Luke 23:34, NIV).

Last, there was a faithful divine relationship—“But the Lord stood at my side and gave me strength, so through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth” (verse 17). The faithfulness of God is absolute. I think sometimes He allows circumstances to arise in which we feel disappointed in people to test our dependence on Him. Without question, He has designed the body of Christ to be a sustaining influence for every believer, but our dependence on people can reach unhealthy proportions. Jesus Christ is the author and perfecter of our faith and when we can look beyond the failures of men and remain faithful to God, we have reached an important level of maturity in Christ that contributes strength to the rest of the Body. How we relate to people should be the result of our relationship with Christ. When our relationship with Christ depends on the performance of people, our faith is in peril.

The moment when Paul felt all had deserted him was a critical moment in his walk with God. It was also a critical moment in his service to Jesus Christ. By not giving in to the disappointment, he experienced the empowering presence of Christ and was able to fully accomplish the proclamation of the gospel to the Gentiles in a hostile Roman courtroom. If he had given in, his heart would have been deeply wounded and an important opportunity lost.

“God has said, ‘Never will I leave you; never will I forsake you.’ So we say with confidence, ‘The Lord is my helper; I will not be afraid. What can man do to me?’ ” (Hebrews 13:5,6).”

Love,
Matthew

Earendel’s Light

O Oriens = The Dawn Breaking, the Light of the World

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

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

(Note: A literal translation of the Latin yields “O Rising Sun”, but the poetic “O Morning Star” or “O Dayspring” is often preferred.)

The phrase ‘O Oriens’ comes from Zach. 3: 8: τὸν δοῦλόν μου Ἀνατολήν and servum meum Orientem. This should be compared with the Hebrew tzemach. Isaiah had prophesied:

“The people who walked in darkness have seen a great light; those who lived in a land of deep darkness—on them light has shined.” Isaiah 9:2
Also compare Isaiah 60:1-2 and Malachi 4:2 or Malachi 3:20 (Hebrew text)[Biblia Hebraica Stuttgartensia, p. 1085]

O Earendel was the Old English poetic rendering of the Antiphon “O Oriens,” the fifth of the Great “O” Antiphons chanted in the seven days before Christmas Eve. It was an inspiration to J.R.R. Tolkien’s writings, and his poetic structure inspired the following poem.

Difficult these thoughts to render:
What have I received as son
From first father? Justice’s draining
Death and death’s dark toils begun.
From the second? Graces reigning;
Death of all the ills we’ve done.

Shining light of earthly splendor
Falls on everlasting hills:
Light of souls so brightly shining
Long set ‘neath the world of ills.
Still remains here children’s pining
Twilit intellects and wills

Setting light of ancient sages—
Souls who sought the Sun of God
And with gifts of grace enlight’ning
Many souls from sacred sod—
Even set in death they’re bright’ning
Us by their example awed.

Dimming light of later ages
Fast forgetting tree-born light
Or their glorious end forgetting
Losing fast our godly sight
In despair of His begetting
Thinking we have lost the fight

Our time’s heritage of hate
Ages of unending woe
Loss of wisdom, loss of seeing
Tattered banners circling go
Forfeiting our very being,
Falcons return to the foe.

Fading light of heav’nly grandeur
Darkened towards the close of day;
Souls forgetting whom we’re signing:
Sacraments, yet grow we grey
Think our progress we’re refining,
But forgetting how to pray.

Darkness falls upon our brothers
Hurling selves from heavenly height
Not as Jove of old decreeing
But their own destructive blight
Polypheman in their fleeing
Blinded by their own sad plight

Lost our view of right opinion
Lost in blustery winds our hearts
Lost while headlong rash we hurdling
Lost all sight of sun or stars
Lost while our blood space is curdling
Knowing not where we’ve begun

One the light beyond all others
Truth who never dims nor fades
Rising high and never setting
So ascended life he trades
Goodness towards whom all inclining
Beauty find as hell he raids.

Darkness death and death’s dominion
Die before this shining light
Who, our lowly form assuming,
Assume us to him and give back sight
To all on earth who not presuming
Knowledge seek this sun so bright.

Love,
Matthew

Baptism of the Lord


-“Baptism of Christ”, Domenico Tintoretto (son of Jacopo; also known as Domenico Robusti), after 1588

“Christ is bathed in light; let us also be bathed in light. Christ is baptized; let us also go down with Him, and rise with Him.

John is baptizing when Jesus draws near. Perhaps He comes to sanctify his baptizer; certainly He comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; He who is spirit and flesh comes to begin a new creation through the Spirit and water.

The Baptist protests; Jesus insists. Then John says: I ought to be baptized by You. He is the lamp in the presence of the Sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of Him Who was adored in the womb, the forerunner and future forerunner in the presence of Him who has already come and is to come again. I ought to be baptized by You: we should also add, and for you, for John is to be baptized in blood, washed clean like Peter, not only by the washing of his feet.


-“The Baptism of Christ”, Jacopo Tintoretto (born Jacopo Comin, father of Domenico; also known as Jacopo Robusti), circa 1580

Jesus rises from the waters; the world rises with Him. The heavens, like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to Him as to an equal, bearing witness to his Godhead. A voice bears witness to Him from heaven, His place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honor to the body that is one with God.

Today let us do honor to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom His every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of Him Who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendor, proceeding from the one God, in Christ Jesus our Lord, to Whom be glory and power for ever and ever. Amen.”

-SECOND READING, OFFICE OF READINGS, LITURGY OF THE HOURS of this day,
FROM A SERMON BY ST. GREGORY OF NAZIANZUS (ST. GREGORY NAZIANZEN), BISHOP
ORATIO 39 IN SANCTA LUMINA, 14-16, 20; PG 36, 350-351, 354, 358-359

Love,
Matthew

1/14/18 – 2nd Sunday in Ordinary time?

——– Forwarded Message ——–
Subject: Re: Jan 14 – 2nd Sunday in Ordinary time?
Date: Mon, 8 Jan 2018 08:56:02 -0600
From: Matthew McCormick <matthew.mccormick11@yahoo.com>
To: Patrick Gorman <Patrick.Gorman@madisondiocese.org>

Ohhhhhh, ROMAN THINKING!!!! Like St Paul’s “Roman Warmup” in ALL of his letters!!!!

Thank you very much. Very helpful. 2k yrs is SO fascinating to try and understand, little by little. It would take several lifetimes to become bored, if ever.

Thanks, again!! Happy New Year!!!

===================================================

On 1/8/18 8:42 AM, Patrick Gorman wrote:

Hi Matthew,

Good question!

The Ordinary Time calendar is quirky! Ordinary Time is counted in weeks rather than Sundays. So, the Sunday on which the Baptism of the Lord is celebrated takes the place of “the first Sunday in Ordinary Time” (even though it would never be called that). When the Baptism is celebrated on a weekday, as it is in the USA this year, there is no first Sunday, but simply a first week in Ordinary Time. Thus, Baptism of the Lord is connected to both Christmas and Ordinary Time. I like to think of it as a doorway from one season to another.

I hope this helps a bit.

Pat Gorman

Director of the Office of Worship

Patrick.Gormanmadisondiocese.org

Patrick Gorman, DMA, has served the Diocese of Madison for 25 years.

[Pat Gorman has spoken and written extensively on numerous liturgical topics in our diocese and throughout the United States. He has written several articles for national publication and has given national presentations for such organizations as the National Association of Pastoral Musicians and the National Catholic Partnership on Disability. He served on the national board of directors for the Federation of Diocesan Liturgical Commissions (FDLC) and he chaired the standing committee for liturgical arts and music.

He moved to Madison for doctoral studies in choral conducting at the University of Wisconsin-Madison and he was awarded the degree of Doctor of Musical Arts in 1994. He also is a graduate of the College of Wooster (Ohio) and the University of Notre Dame. Prior to moving to Madison, he worked as director of music and liturgy at Christ the King Catholic Church in South Bend, Indiana. He has served as a member of the music faculty at both the University of Notre Dame and Edgewood College. He lives in Madison with his wife and two daughters. ]

—–Original Message—–
From: Matthew McCormick [mailto:matthew.mccormick11@yahoo.com]
Sent: Sunday, January 07, 2018 3:32 PM
To: Patrick Gorman
Subject: Jan 14 – 2nd Sunday in Ordinary time?

Mr. Gorman, my liturgical calendar shows Jan 14 2018 as the 2nd Sunday in Ordinary time. Ordinary Time begins after Evening Prayer on the Feast of the Baptism of the Lord (January 8, 2018). How can Jan 14 be the 2ND Sunday in Ordinary time, please? Where did the 1ST Sunday in Ordinary time go, please? Thank you.

===================================================

CATHOLIC CHURCH LITURGICAL CALENDAR 2017– 2018

The Season of Advent begins four Sundays before Christmas (December 3, 2017) and ends after the mid‐afternoon prayer on Christmas Eve (December 24, 2017).

The Christmas Season begins with Evening Prayer on Christmas Eve (December 24, 2017) and ends with Evening Prayer on the Feast of the Baptism of the Lord (Monday, January 8, 2018).

Ordinary Time begins after Evening Prayer on the Feast of the Baptism of the Lord (January 8, 2018) until Ash Wednesday (February 14, 2018).

The Season of Lent begins on Ash Wednesday (February 14, 2018) and ends with the Celebration of the Evening Mass of the Lord’s Supper on Holy Thursday (March 29, 2018).

The Paschal Triduum begins on Holy Thursday with the Evening Mass of the Lord’s Supper (March 29, 2018) and ends with Evening Prayer on Easter Sunday (April 1, 2018).

The Easter Season begins on Easter Sunday (April 1, 2018) and ends with Evening Prayer on the Solemnity of Pentecost (May 20, 2018).

Ordinary Time begins after Evening Prayer on the Solemnity of Pentecost (May 20, 2018) and continues until Evening Prayer of the First Sunday of Advent (December 2, 2018).

“Those Catholic Men”…Reflections on Christmas from a convert to Catholicism


-by Mr. Jason Craig

“G.K. Chesterton once said, “There is no more dangerous or disgusting habit than that of celebrating Christmas before it comes… It is the very essence of a festival that it breaks upon one brilliantly and abruptly, that at one moment the great day is not and the next moment the great day is.”

As a convert to The One True Faith from American Consumerism and American Protestantism, I am yearly amazed at the wisdom of the Catholic liturgical calendar.  When entered in to, it purifies and constantly prepares us to meet God by helping us meet God in sacred time and in sacramental reality.  When the spirit of the liturgy is alive, so is the festive heart.  True feast days, after all, are only really still kept by Catholics.  All other attempts at celebrating something come and go as they are “proclaimed” into existence by some so-called authority, only later to morph into a bargaining chips in public school and bank calendars (do we get MLK day off or Presidents Day?).  Along with bargaining chips, of course, they are also bones tossed to various groups, but are forgotten unless candy and card companies see a penny worth picking up – Mother’s Day was a winner in this regard, although I wish national dairy month would be more popular.

Catholics keep feasts because we are by nature festive people.  We have not only reason to celebrate, but the sacramental and mystical connection to the thing itself, meaning we don’t try to conjure up feelings of festivity but reflect reality in the form of festivity, living with open eyes in a good world made and redeemed by a good God.  True festivity, in other words, only belongs to those connected to the Divine.  Holidays “proclaimed” by secular authorities for secular ends will always fail to be truly festive and will slip into meaninglessness that is grotesquely rescued only by consumerism or the brute force of special interest.  As Josef Pieper said, man “can make the celebration, but he cannot make what is to be celebrated, cannot make the festive occasion and the cause for celebration.”  Which is why “we encounter artificial holidays” which ultimately leads a man to hopelessly hope he “is able to bring about his own salvation as well as that of the whole world.”[1]  God saves us from our futile attempts at manufacturing meaning, and those living in the gift of salvation are festive in it.

When speaking of true festivity Pieper is, of course, presuming the living of the True Faith, not like men that keep superficial piety.  “They will preserve all the outward form of religion, although they have long been strangers to its meaning (2 Tim 3:5, Knox).

So, as Chesterton said, we don’t celebrate Christmas before it happens, whipping ourselves into sentimental and consuming frenzies that conjure “Christmas spirit” by brute force and endless ditties, but celebrate it after it “happens” liturgically, at the true Christ-Mass.  Our festivity is a response to a reality we encounter in the Christ-mass.  In fact, to see how serious we take this “moment” when Christmas “happens”, we start the party at the precise moment it becomes liturgically possible – at midnight Mass.  Then (and only then) do we begin both the octave of Christmas, which is the liturgical “time-stop” when we rest for 8 days in the 1 day of Christmas, but then we have the “season” up to Epiphany generally, although the spirit of it has been over the years extended all the way to Candlemas on February 2nd.

Consider how different this is from the world’s “celebration” of Christmas, and Protestants as well who, like the malls, “do” Christmas before Christmas.  The local Protestant radio channel where I live starts Christmas music as close to Thanksgiving as possible, singing songs and offering commentary as if it were already Christmas.  It’s awkward.  It hasn’t happened.  Anyone that has had a baby knows that the lead up is preparation, and only after the fact of birth do you live in a way proper to, well, after the fact of birth.  It can feel nice to act like its Christmas before Christmasbut nicety is far from festivity.  Of course the stores love this because each year they can just “extend” the “season” earlier and earlier so as to get us to spend more.  I think with each “extension” backwards it makes it harder to rest in the peace of Christmas afterwards.

This whole charade has the effect of a cheap bottle rocket.  It feels like its going to be big, but it really just shoots into the air with some sparks and noise (this is the “season” before Christmas that is actually Advent), and then it #pops# with some bigger sparks and a bang, but then is over quickly, in a flash, with an air of disappointment.  Before Catholicism December 26th always felt like a metaphysical hangover – like I was supposed to still be excited, but it’s all just sort of over.

Compare this to the truer celebration of Christmas, the reflection of and response to the encounter with Christ.  Prior to the arrival of the King there is a season of preparation and reckoning where one must deal with the fact that his heart is attached to this world and not well prepared for the coming salvation.  Done well this will temper the consumerism that rises so incessantly from early November through Christmas.  Then the day comes and we burst forth into a series of Masses and feasts that draw our minds to the paradox – the sign of contradiction –the King that has arrived to rule in ways man does not understand.  We get the baby Jesus, then St. Stephen’s stoning, Holy Innocents, Thomas Becket, the Epiphany – and more!  It’s a whirlwind of the reality of faith.  Then we are allowed to rest in this through a season, as it slowly recedes from us.

This type of celebration is more like a large wave on a hot day.  You may see it coming and brace for it, desiring its refreshment but knowing it could be more than you’re ready to handle, but then it hits you with the immensity of what it is, and then it slowly recedes back from where it came – the ocean of God’s mercy –drawing you a little closer to the Source each time it hits.  Or so it should.  (My wife said she didn’t like the analogy because she’s scared of waves, but I think a little fear could help us avoid artificiality in Christmastide.)

The bottle rocket just ends.  It’s over when it’s over.  Nothing shows from it, except maybe some paper trash left on the ground, and an occasional burnt finger.  This is the “artificial” festivity Piper warns us of and the “danger” Chesterton mentions.  The wave of Catholic Christmas, however, hits us hard, but then pulls us back to the place it came from.  It’s not easy, but it’s good.  Christmas, celebrated in the proper context of Catholicism, can knock us over.  For a sinner like me, I need that liturgical weight to hit me and draw me in.

Remember, we’re not done yet.  Keep the party going.”

Love, & Merry Christmas, still,
Matthew

Epiphany of the Lord

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – I recognize in You, O little Jesus, the King of heaven and earth; grant that I may adore You with the faith and love of the Magi.

MEDITATION

“He whom the Virgin bore is acknowledged today by the whole world…. Today is the glorious Feast of His Manifestation” (Roman Breviary). Today Jesus shows Himself to the world as God.

The Introit of the Mass brings us at once into this spirit, presenting Jesus to us in the full majesty of His divinity. “Behold the sovereign Lord is come; in His hands He holds the kingdom, the power, and the empire.” The Epistle (Isaiah 60:1-6) breaks forth in a hymn of joy, announcing the vocation of the Gentiles to the faith; they too will acknowledge and adore Jesus as their God: “Arise, be enlightened, O Jerusalem: for thy light is come…. And the Gentiles shall walk in thy light, and kings in the brightness of thy rising…. All they from [Sheba] shall come, bringing gold and frankincense, and showing forth praise to the Lord.” We no longer gaze upon the lowly picture of the shepherds at the manger; passing before us now is the resplendent procession of the Wise Men from the East, representing the pagan nations and all the kings of the earth, who come to pay homage to the Child-God.

Epiphany, or Theophany, means the Manifestation of God; today it is realized in Jesus who manifests Himself as God and Lord of the world. Already a prodigy has revealed His divinity—the extraordinary star which appeared in the East. To the commemoration of this miracle, which holds the primary place in the day’s liturgy, the Church [formerly added] two others [which She now celebrates separately]: the changing of water into wine at the wedding feast of Cana, and the Baptism of Jesus in the Jordan, when a voice from heaven announced, “This is My beloved Son.” The Magnificat Antiphon [still] says, “Three miracles adorn this holy day”—three miracles which should lead us to recognize the Child Jesus as our God and King, and to adore Him with lively faith.”

COLLOQUY

“O Jesus, I adore You, for You are the Lord my God. “For You, my Lord, are a great God, and a great King above all kings. For in Your hand are all the ends of the earth, and the heights of the mountains are Yours. For the sea is Yours, and You made it; and, Your hands formed the dry land…. We are the people of Your pasture and the sheep of Your hand” [cf Psalm 95]. Yes, O Jesus, I am one of Your lambs, one of Your creatures; and I am happy to acknowledge my nothingness in Your presence, and still happier to adore You, O lovely Infant, as my God and my Redeemer. O that all nations would acknowledge You for what You are, that all might prostrate before You, adoring You as their Lord and God!

O Lord, You can do this. Reveal Your divinity to all mankind, and just as once You drew the Magi from the East to You, now in like manner unite all peoples and all nations around Your manger.

You have shown me that You want my poor cooperation in order to bring about the coming of Your Kingdom. You wish me to pray, suffer, and work for the conversion of those who are near and of those who are far away. You wish that I, too, place before the manger the gifts of the Wise Men: the incense of prayer, the myrrh of mortification and of suffering borne with generosity out of love for You, and finally, the gold of charity, charity which will make my heart wholly and exclusively Yours, charity which will spur me on to work, to spend myself for the conversion of sinners and infidels, and for the greater sanctification of Your elect.

O my loving King, create in me the heart of an apostle. If only I could lay at Your feet today the praise and adoration of everyone on earth!

O my Jesus, while I beg You to reveal Yourself to the world, I also beseech You to reveal Yourself more and more to my poor soul. Let Your star shine for me today, and point out to me the road which leads directly to You! May this day be a real Epiphany for me, a new manifestation to my mind and heart of Your great Majesty. He who knows You more, loves You more, O Lord; and I want to know You solely in order to love You, to give myself to You with ever greater generosity.”

Love & epiphany of Him,
Matthew

Jan 3 – Most Holy Name of Jesus, “Every knee shall bend!” -Phil 2:10

The Irish are particular with the name of Mary, too. Traditionally, no Irish girl-child would be named Mary. However, this custom loosened and variations, in Gaelic, such as Moire’, which means “star of the sea”, meaning, similar to the North Star, by which sailors are ever guided at night, Mary guides to Jesus. Or, Maire’, yet still, Muire’, even today, traditionally reserved ONLY for the Blessed Mother, in Gaelic.

Ave Maris Stella
Dei Mater alma
Atque semper Virgo
Felix coeli porta.

Sumens illud Ave
Gabrielis ore,
Funda nos in pacem,
Mutans Hevae nomen.

Solve vincla reis,
Profer lumen coecis,
Mala nostra pelle,
Bona cuncta posce.

Monstra te esse matrem
Sumat per te presces
Qui pro nobis natus
Tulit esse tuus.

Virgo singularis,
Inter omnes mitis,
Nos culpis solutos,
Mites fac et castos.

Vitam praesta puram
Iter para tutum,
Ut videntes Iesum
Semper collaetemur.

Sit laus Deo Patri,
Summo Christo decus,
Spiritui Sancto,
Tribus honor unus.

Amen.

Hail, o star of the ocean,
God’s own Mother blest,
ever sinless Virgin,
gate of heav’nly rest.

Taking that sweet Ave,
which from Gabriel came,
peace confirm within us,
changing Eve’s name.

Break the sinners’ fetters,
make our blindness day,
Chase all evils from us,
for all blessings pray.

Show thyself a Mother,
may the Word divine
born for us thine Infant
hear our prayers through thine.

Virgin all excelling,
mildest of the mild,
free from guilt preserve us
meek and undefiled.

Keep our life all spotless,
make our way secure
till we find in Jesus,
joy for evermore.

Praise to God the Father,
honor to the Son,
in the Holy Spirit,
be the glory one. Amen.


-by Br Josemaria Guzman-Dominguez, OP

“…Many Anglophone Christians find (the) Latino custom (of naming boy infants Jesus) peculiar and are even discomfited by it. They might ask, “How is it that faithful Christians would name their son with the Name above every other name? Wouldn’t this open the floodgates to pronouncing the Holy Name in vain? And isn’t it too great a burden, too high an expectation, for a small boy to bear the name by which we are to be saved?” These are fair questions. Indeed, we should revere the Lord’s Name, and we should be careful not to misuse it. And certainly, we would not want any ordinary person to be led to think that he needs to save the world, or that all our sins rest on him, or much less that he is the Only-Begotten Son of God!

Does that mean some Latino parents are mistaken in naming their son Jesús? I don’t think so. Look at this sentence again and reflect on it: “When he was baptized, he was named Jesús.”

When we ponder these words, we can see that, in a way, they apply to any Christian. As St. Paul puts it, “through faith you are all children of God in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ.” Through the grace given in baptism, each Christian is brought into Christ; each receives the Spirit of adoption, becoming a son or daughter of God; each is named Jesús.

In baptism, a soul is transformed into the image of Jesus. Beyond the day of baptism, God calls every Christian to become ever more intensely an image of Jesus, the perfect Image of the Father. But this imitation of Christ is not one that keeps Jesus as a model in the distance. No, it is a most intimate movement of conversion, which if left unimpeded by sin, changes every aspect of one’s being. By grace, a Christian can reach union with Jesus and say with St. Paul, “It is no longer I that lives, but Christ lives in me.”

Why do we desire to be called by the Lord’s name, to be baptized into his mystery? The words of Richard Rolle give some incentives. “The name of Jesus,” he says, “purges your sin and kindles your heart; it clarifies your soul, it removes anger and does away with slowness. It wounds in love and fulfills charity. It chases the devil and puts out dread. It opens heaven, and makes you a contemplative.”

In this life, only some of us, perhaps oddly, will actually be called Jesús. However, the fact that there are such men can remind us of our common Christian vocation. If by grace we live the life of Jesus, in the end our true name will be known. We will all be named Jesús because we will be perfectly one with him. For “we shall see his face, and his name shall be on our foreheads. And night shall be no more; we will need no light of lamp or sun, for the Lord God will be our light, and we shall reign for ever and ever” (Rev 22:4-5).”

Love,
Matthew

Dec 28 – Feast of the Holy Innocents, Martyrs, “They cannot speak, yet they bear witness to Christ”


-detail of Une Scene du Massacre des Innocents (A Scene of the Massacre of the Innocents), Jean-Baptiste Marie Pierre (1714-1789), undated

[Feast of the Holy Innocents, also called Childermas, or Innocents’ Day, festival celebrated in the Christian churches in the West on December 28 and in the Eastern churches on December 29 and commemorating the massacre of the children by King Herod in his attempt to kill the infant Jesus (Matthew 2:16–18). These children were regarded by the early church as the first martyrs, but it is uncertain when the day was first kept as a saint’s day. At first it may have been celebrated with Epiphany, but by the 5th century it was kept as a separate festival. In Rome it was a day of fasting and mourning.

It was one of a series of days known as the Feast of Fools, and the last day of authority for boy bishops. Parents temporarily abdicated authority. In convents and monasteries the youngest nun and monk were allowed to act as abbess and abbot for the day. These customs, which mocked religion, were condemned by the Council of Basel (1431).

In medieval England the children were reminded of the mournfulness of the day by being whipped in bed in the morning; this custom survived into the 17th century.

The day is still observed as a feast day and, in Roman Catholic countries, as a day of merrymaking for children.]


-partially restored and enhanced St Quodvultdeus mosaic portrait (San Gennaro catacombs, Naples), Unknown artist, 5th century

-from a sermon by Saint Quodvultdeus, bishop (Sermo 2 de Symbolo: PL 40, 655) and spiritual student or “directee”, friend, and correspondent of St. Augustine, Second Reading, Office of Readings, Liturgy of the Hours for December 28th, Feast of the Holy Innocents, Martyrs.

“A tiny child is born, Who is a great king. Wise men are led to Him from afar [Matthew 2:1]. They come to adore One Who lies in a manger and yet reigns in heaven and on earth. When they tell of One Who is born a king, Herod is disturbed [cf Matthew 2:3]. To save his kingdom he resolves to kill Him, though if he would have faith in the Child, he himself would reign in peace in this life and for ever in the life to come.

Why are you afraid, Herod, when you hear of the birth of a king? He does not come to drive you out, but to conquer the devil. But because you do not understand this you are disturbed and in a rage, and to destroy one child Whom you seek, you show your cruelty in the death of so many children.

You are not restrained by the love of weeping mothers or fathers mourning the deaths of their sons, nor by the cries and sobs of the children. You destroy those who are tiny in body because fear is destroying your heart. You imagine that if you accomplish your desire you can prolong your own life, though you are seeking to kill Life Himself.

Yet your throne is threatened by the source of grace – so small, yet so great – Who is lying in the manger. He is using you, all unaware of it, to work out His own purposes freeing souls from captivity to the devil. He has taken up the sons of the enemy into the ranks of God’s adopted children.

The children die for Christ, though they do not know it. The parents mourn for the death of martyrs. The Child makes of those as yet unable to speak fit witnesses to Himself. See the kind of kingdom that is His, coming as He did in order to be this kind of king. See how the deliverer is already working deliverance, the savior already working salvation.

But you, Herod, do not know this and are disturbed and furious. While you vent your fury against the child, you are already paying Him homage, and do not know it.

How great a gift of grace is here! To what merits of their own do the children owe this kind of victory? They cannot speak, yet they bear witness to Christ. They cannot use their limbs to engage in battle, yet already they bear off the palm of victory.

Love,
Matthew

Conditor alme siderum

for Vespers, 7th century, St Ambrose?

Cónditor alme síderum,
ætérna lux credéntium,
Christe, redémptor ómnium,
exáudi preces súpplicum.

Qui cóndolens intéritu
mortis períre sæculum,
salvásti mundum lánguidum,
donans reis remédium.

Vergénte mundi véspere,
uti sponsus de thálamo,
egréssus honestíssima
Vírginis matris cláusula.

Cuius forti poténtiæ
genu curvántur ómnia;
cæléstia, terréstria
nutu faténtur súbdita.

Te, Sancte, fide quæsumus,
ventúre iudex sæculi,
consérva nos in témpore
hostis a telo pérfidi.

Sit, Christe, rex piíssime,
tibi Patríque glória
cum Spíritu Paráclito,
in sempitérna sæcula. Amen.

Creator of the stars of night,
Thy people’s everlasting light,
Jesu, Redeemer, save us all,
And hear Thy servants when they call.

Thou, grieving that the ancient curse
Should doom to death a universe,
Hast found the medicine, full of grace,
To save and heal a ruined race.

Thou cam’st, the Bridegroom of the bride,
As drew the world to evening-tide;
Proceeding from a virgin shrine,
The spotless victim all divine.

At whose dread name, majestic now,
All knees must bend, all hearts must bow;
And things celestial Thee shall own,
And things terrestrial, Lord alone.

O Thou whose coming is with dread
To judge and doom the quick and dead,
Preserve us, while we dwell below,
From every insult of the foe.

To God the Father, God the Son,
And God the Spirit, Three in One,
Laud, honor, might, and glory be
From age to age eternally.

Love,
Matthew