Good King Wenceslas (Feast of St. Stephen) Hymn

In honor of this 2nd Day of Christmas and today's Feast of St. Stephen:

 


"Good King Wenceslas" is a popular Christmas carol about a king who goes out to give alms to a poor peasant on the Feast of Stephen (the second day of Christmas, December 26). During the journey, his page is about to give up the struggle against the cold weather, but is enabled to continue by the heat miraculously emanating from the king's footprints in the snow. The legend is based on the life of the historical Saint Wenceslaus I, Duke of Bohemia (907-935), known in the Czech language as Svatý Václav.

The lyrics of the carol are by English hymn-writer John Mason Neale, Warden of Sackville College, East Grinstead, Sussex (18181866). He may have written his carol sometime earlier, since he carried on the legend of St. Wenceslas on which it is based in his Deeds of Faith (1849). Neale was known for his devotion to High Church traditions. According to older Czech sources, Neale's lyrics are a translation of a poem by Czech poet Václav Alois Svoboda, written in Czech, German and Latin.

The tune is that of "Tempus Adest Floridum" ("It is time for flowering"), a 13th-century spring carol, first published in the Swedish/Finnish Piae Cantiones, 1582.

In or around 1853, G. J. R. Gordon, her majesty's envoy and minister in Stockholm, gave a rare copy of the 1582 edition of Piae Cantiones to Reverend Neale and to Reverend Thomas Helmore (Vice-Principal of St. Mark's College, Chelsea). The book was entirely unknown in England at that time.
Neale translated some of the carols and hymns, and in 1853, he and Helmore published twelve carols in Carols for Christmas-tide (with music from Piae Cantiones). In 1854, they published a dozen more in Carols for Easter-tide. The inspirational copy of Piae Cantiones is now said to be in the British Museum.

The lyrics of Neale's carol bear no relationship to the words of "Tempus Adest Floridum". A text beginning substantially the same as the 1582 "Piae" version is also found in Carmina Burana as CB 142, where it is substantially more carnal.

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Christmas in the Cloister: Traditional Gregorian Chants

Today is the release of Jade's newest album, Christmas in the Cloister.  Christmas in the Cloister is Jade Music's first collaboration with the Nuns of Mount St. Mary's. The album combines traditional Gregorian Chant with more recent and popular Christmas Carols. 

 

The album features the following tracts:

 

1. Christmas Midnight Mass (Introit, Gradual, Alleluia, Offertory, Communion)

2. Christmas Lauds Hymn: A Solis Ortus Cardine

3. Third Mass of Christmas Morning  (Introit, Gradual, Alleluia, Offertory, Communion)

4. Susani

5. In Dulce Jubilo

6. Il est Ne

7. Silent Night

8. How Far to Bethlehem

9. Coventry Carol

10. While Shepherds in Meadows

11. Welcome, Son of Mary

12. Lullay, My Liking

13. The Christmas Child

14. Abbey Bells

 

At the time of the founding of Mount St. Mary's, in the age-long tradition of the Church, the music for the Eucharist and the Divine Office was all Gregorian Chant in Latin. However, almost from the beginning, the sisters sang a program of carols before Midnight Mass.

The community, which began with thirteen sisters, grew rapidly, and by 1962, there were over sixty members. We were blessed with two outstanding mentors: Dom Desroquettes, O.S.B. for chant, and C. Alexander Peloquin, director of music at the cathedral of Providence, Rhode Island, for polyphony. It seemed a good time to make a recording—a long-playing record at the time--Christmas in the Cloister.

That was 50 years ago. Since good music has a timeless appeal, and since there is a growing interest in chant, this seemed like a good time to reissue the original record as a CD.

It is only natural that song, the inseparable companion of joy and love, is so often on the lips of the contemplative. This recording is a celebration of God's greatest expression of love for us - the gift of Christ. The song in which the sisters are here reflecting on the mystery of Christmas is of two kinds: first, Christmas Biblical texts set to ancient and prayerful melodies of Gregorian Chant, and secondly, carols in modern polyphonic arrangements.   

I have been pleased to review the entirety of this album prior to its release and I am very pleased to fully endorse and recommend this to everyone.  Please purchase a copy today (either as a CD or digitally) and help support the Nuns of Mount St. Marys.

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Nativitate Domini (Christmas)

The following Mass Propers are from the First Mass at Midnight.  For all priests saying more than three Masses on Christmas, since priests are permitted to say three Masses on this day, they should be familiar with the rules for celebrating Mass more than once the same day. See The Celebration of Mass - A Study of the Rubrics of the Roman Missal by Rev. O'Connell pages 371 - 373 for more information specific to Christmas. Also, while the time in which Mass may traditionally be said is specified in the 1917 Code of Canon Law as no earlier than one hour before dawn, Canon 821 §2 provides the specific exception for the time of midnight Mass.

Epistle (Titus 2: 11-15) - Dearly beloved, The grace of God our Savior hath appeared to all men, instructing us, that, denying ungodliness and worldly desires, we should live soberly and justly and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ: Who gave Himself for us, that He might redeem us from all iniquity, and might cleanse to Himself a people acceptable, a pursuer of good works. These things speak and exhort: in Christ Jesus our Lord.

Secret - May our offering on this day's feast be acceptable to Thee, O Lord, we beseech Thee: that by Thy bounteous grace, though this sacred intercourse, we may be found like unto Him, in whom our nature is united to Thee. Who with Thee liveth and reigneth...

Special Form of Communicantes - Communicating, and keeping this most holy night, in which the spotless virginity of blessed Mary brought forth a Savior to this world; and also reverencing the memory first of the same glorious Mary, ever Virgin, Mother of the same our God and Lord Jesus Christ: as also . . .

Post Communion - Grant to us, we beseech Thee, O Lord, that we, who rejoice in celebrating by these Mysteries, the Birth of Our Lord Jesus Christ, may by worthy lives, deserve to attain unto fellowship with Him. Who with Thee liveth and reigneth in the unity . . .

For the full Mass propers for Christmas Day for all three Masses, please click here.

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Feast of the Synaxis

On the second day of the Nativity, the Christian Church gives glory and thanksgiving to the Most-holy Theotokos, who gave birth to our Lord, God and Savior Jesus Christ. This feast is called 'the Synaxis' because on this day all of the faithful gather to glorify her, the Most-holy Theotokos, and to solemnly and universally celebrate a feast in her honor.

In 431, after the Council of Ephesus, the Byzantine Church established a special feast of the Maternity of Mary on Dec. 26.


KONTAKION (TONE 6)

He who before the birth of the Morning Star was born of the Father, without a mother, became incarnate on earth of you, O mother of God, without a father. Wherefore a star annouces to wise men that you have given birth without human seed, and the angels and shepherds glorify you, O Woman full of grace!

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The Vigil of the Nativity of our Lord Jesus Christ

Office of Prime on the Vigil of the Nativity presided by His Eminence, Cardinal Burke, at our Seminary in Gricigliano. Taken in 2019. 

Privileged Vigil (1955 Calendar): December 24

Christmas Eve Is A Distinct Liturgical Day Separate From Christmas.

This is the final day of Advent.  This is a day of fasting and abstinence. It is also the day when Italian generally have as their meatless meal the "Feast of Seven Fishes."

The following is quoted from Dom Gueranger:

“At length,” says St. Peter Damian in his sermon for this holy eve, “we have come from the stormy sea into the tranquil port; hitherto it was the promise, now it is the prize; hitherto labor, now rest; hitherto despair, now hope; hitherto the way, now our home. The heralds of the divine promise came to us; but they gave us nothing but rich promises. Hence our psalmist himself grew wearied and slept, and, with a seemingly reproachful tone, thus sings his lamentation to God: ‘But thou hast rejected and despised us; Thou hast deferred the coming of Thy Christ’ (Ps. 138).

At another time he assumes a tone of command and thus prays: ‘O Thou that sittest upon the Cherubim, show Thyself!” (Ps. 129) Seated on Thy high throne, with myriads of adoring angels around Thee, look down upon the children of men, who are victims of that sin, which was committed indeed by Adam, but permitted by Thy justice. Remember what my substance is (Ps. 138); Thou didst make it to the likeness of Thine own; for though every living man is vanity, yet inasmuch as he is made to Thy image, he is not a passing vanity (Ps. 38). Rend Thy heavens and come down, and turn the eyes of Thy mercy upon us Thy miserable supplicants, and forget us not unto the end!

This holy eve is, indeed, a day of grace and hope, and we ought to spend it in spiritual joy. The Church, contrary to Her general practice, prescribes that if Christmas Eve fall on a Sunday, the Office and the Mass of the Vigil should take precedence over the Office and Mass of the 4th Sunday of Advent. How solemn, then, in the eyes of the Church, are these few hours, which separate us from the great Feast! On all other Feasts, no matter how great they may be, the solemnity begins no earlier then First Vespers, and until then the Church restrains Her joy, and celebrates the Divine Office and Mass of most vigils according to the Lenten rite. Christmas, on the contrary, seems to begin with the Vigil; and one would suppose that this morning’s Lauds were the opening of the Feast; for the solemn intonation of this portion of the Office is that of a Double, and the antiphons are sung before and after each psalm or canticle. The violet vestments are used at the Mass, but the rubrics are less somber than on the Advent ferias.

Let us enter into the spirit of the Church, and prepare ourselves, in all the joy of our hearts, to meet the Savior Who is coming to us. Let us observe with strictness the fast which is prescribed; it will enable our bodies to aid the promptness of our spirit. Let us delight in the thought that, before we again lie down to rest, we shall have seen Him born, in the solemn midnight, Who comes to give light to every creature. For surely it is the duty of every faithful child of the Catholic Church to celebrate with Her this happy night, when, in spite of all the coldness of devotion, the whole universe keeps up its watch for the arrival of its Savior. It is one of the last vestiges of the piety of ancient days, and God forbid it should ever be effaced!

Let us, in a spirit of prayer, look at the principal portions of the Office of this beautiful Vigil. First then, the Church makes a mysterious announcement to Her children. It serves as the Invitatory of Matins, and as the Introit and Gradual of the Mass. They are the words which Moses addressed to the people of God when he told them of the heavenly manna, which they would receive on the morrow. We too are expecting our Manna, our Jesus, the Bread of Life, Who is to be born in Bethlehem, which translated means the "House of Bread":

This day you shall know that the Lord will come, and in the morning you shall see His glory.

The Responsories are full of sublimity and sweetness. Nothing can be more affecting than their lyric melody, sung to us by our Mother the Church, on the very night which precedes the night of Jesus’ Birth:

R. Sanctify yourselves this day, and be ready: for on the morrow you shall see * the Majesty of God amongst you. V. This day you shall know that the Lord will come, and in the morning you shall see * the Majesty of God amongst you.

R. Be constant; you shall see the help of the Lord upon you: fear not, Judea and Jerusalem: * Tomorrow you shall go forth, and the Lord shall be with you: V. Sanctify yourselves, children of Israel, and be ready. * Tomorrow you shall go forth, and the Lord shall be with you.

R. Sanctify yourselves, children of Israel, saith the Lord: for on the morrow, the Lord shall come down: * And He shall take from you all that is languid. V. Tomorrow the iniquity of the earth shall be cancelled, and over us shall reign the Savior of the world. * And He shall take from you all that is languid.

  Monks in solemn prostration at the announcement of the Nativity of Our Lord Jesus Christ

At the Office of Prime, in cathedral chapters and monasteries, the announcement of tomorrow’s Feast is made with unusual solemnity. The lector, who frequently is one of the dignitaries of the choir, sings with a magnificent chant the following lesson from the Martyrology. All the assistants remain standing during it, until the lector comes to the word Bethlehem, at which all genuflect, and continue with bended knee until all the glad tidings are told:

The Eighth of the Calends of January. The year from the creation of the world, when in the beginning God created Heaven and earth, five thousand one hundred and ninety-nine: from the deluge, the year two thousand nine hundred and fifty-seven: from the birth of Abraham, the year two thousand and fifteen: from Moses and the going out of the people of Israel from Egypt, the year one thousand five hundred and ten: from David’s being anointed king, the year one thousand and thirty-two: in the sixty-fifth week according to the prophecy of Daniel: in the one hundred and ninety-fourth Olympiad: from the building of the city of Rome, the year seven hundred and fifty-two: in the forty-second year of the reign of Octavian Augustus: the whole world being in peace: in the sixth age of the world: Jesus Christ, the eternal God, and Son of the eternal Father, wishing to consecrate this world by His most merciful coming, being conceived of the Holy Ghost, and nine months since His conception having passed, in Bethelehem of Juda, is born of the Virgin Mary, being made Man: The Nativity of Our Lord Jesus Christ According to the Flesh!

Thus have passed before us, in succession, all the generations of the world. (It should be noted that on this one day alone, and on this single occasion, does the Church adopt the Septuagint chronology, according to which the Birth of our Savior took place five thousand years after the Creation; whereas the Vulgate version, and the Hebrew text, place only four thousand years between the two events. This shows us the liberty which the Church allows us on this question.) Each generation is asked if it may have seen Him Whom we are expecting, and each is silent; until the Name of Mary is pronounced, and then is proclaimed the Nativity of Jesus Christ, the Son of God made Man. St. Bernard, speaking of this announcement, says: “The voice of joy has gone forth in our land, the voice of rejoicing and of salvation is in the tabernacles of the just. There has been heard a good word, a word that gives consolation, a word that is full of gladsomeness, a word worthy of all acceptance. Resound with praise, ye mountains, and all ye trees of the forests clap your hands before the face of the Lord, for He is coming. Hearken, O ye heavens, and give ear, O earth! Be astounded and give praise, O all ye creatures! But thou, O man, more than all they! Jesus Christ the Son of God, is born in Bethlehem of Juda! O brief word of the Word abridged (Rom. 9: 28), and yet how full of heavenly beauty! The heart, charmed with the honeyed sweetness of the expression, would fain diffuse it and spread it out into more words; but no, it must be given just as it is, or you spoil it: Jesus Christ, the Son of God, is born in Bethlehem of Juda!” (Second Sermon for Christmas Eve)

 

The Gospel of today’s Mass is the passage which relates the trouble of St. Joseph and the visit he received from the Angel. This incident, which forms one of the preludes to the Birth of our Savior, could not be omitted from the Liturgy for Advent; and so far, there was no suitable occasion for its insertion. The Vigil of Christmas was the right day for the Gospel, for another reason: the Angel, in speaking to St. Joseph, tells him that the Name to be given to the Child of Mary is Jesus, which signifies that He will save His people from their sins.

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Christmas Eve: Fasting and Abstinence

It has been a long-standing custom up until Vatican II to observe fasting & abstinence from meat on Christmas Eve.  It is a custom I still observe and encourage you to do so as well.  The feasts and celebration of the Lord's Nativity should wait until the Nativity begins.

This day is known as the Feast of Seven Fishes for many Italians who will customarily have a dinner of seven fishes in honor of the seven Sacraments and seven days of Creation.

The 1917 Code stated for all Latin Rite Catholics in Canon 1252:

§ 1. The law of abstinence alone is to be observed on all Fridays.
§ 2. The law of abstinence and fast together is to be observed on Ash Wednesday, the Fridays and Saturdays of Lent, the Ember days [all day], and on the Vigils of Pentecost, the Assumption, All Saints, and the Nativity.
§ 3. The law of fast alone is to be observed on the other days of Lent.
§ 4. On Sundays and days of obligation the law ceases except on a feast of obligation during Lent; and the vigils are not anticipated; likewise the law ceases on Holy Saturday at noon.

This Tradition of Fasting is still observed in the Byzantine Tradition.  I quote:

The Christmas Fast, in preparation for the feast of the Nativity on December 25, is one of the minor fasts of the Church. This fast of forty days was introduced in the 12th century. Counting back 40 days from the feast of the Nativity, the fast begins on the evening of November 14 - the feast of the holy apostle Phillip. As a result, it is traditionally called Phillip's Fast or the Phillipian Fast (in Slavonic, Filipovka).

This fast is not penitential, but is rather a fast of preparation, like the pre-Communion fast. By abstaining from certain foods, we are opening up a "space" in our lives through asceticism and obedience, into which God may enter.

One final day of strict fasting awaits us. Normally, this would be the Vigil (in Greek, Paramony) of the Nativity, December 24. But Saturday and Sunday are never days of strict fasting in the Byzantine Rite (with the single exception of Great and Holy Saturday). So when December 24 falls on one of these two days, the day of strict fast is anticipated on Friday. 

On this day, a special service called the Royal Hours is celebrated. This service consists of the daytime services of the First Hour, Third Hour, Sixth Hour, Ninth Hour, and Typika, celebrated with special psalms and readings for the Nativity. (This service is called royal because, at one time, the Emperor himself always attended the service.) Each part of the service has an Old Testament prophecy, an Epistle reading, and a reading from the Holy Gospel.

The Vigil of the Nativity

Finally, we have come to the very eve of the Nativity - the Paramony or Vigil of Christmas (December 24). If it is a weekday, it is a day of strict fasting, with the Royal Hours celebrated during the day, and Vespers and the Divine Liturgy of Saint Basil in the evening. 

If December 24 is a Saturday or Sunday, the Divine Liturgy may be celebrated in the morning, and we sing the troparion of the Vigil:

At that time, Mary registered in Bethlehem with the elder Joseph, who was of the house of David. She had conceived without seed and was with child; and her time to give birth had come. They found no room in the inn, but the cave became a pleasant palace for the Queen. Christ is born to raise up the likeness that had fallen.

The fast is not quite over; if there is a meal or Holy Supper in the evening of December 24, after Vespers, it is a meatless one. But we have arrived at the feast of the Nativity of our Lord, God and Savior Jesus Christ.

Source: Byzantine Catholic Archeparchy of Pittsburg

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Christmas Homily of Pope Benedict XVI

FEAST OF CHRISTMAS THE LORD

HOMILY OF POPE BENEDICT XVI

Vatican Basilica
December 24, 2010

Dear brothers and sisters!

"You are my son, today I have begotten you" - with these words of the second Psalm, the Church begins the liturgy of the Holy Night. She knows that this phrase belongs, originally, the rite of coronation of the king of Israel. The king, who alone is a human being like other men, becomes a "son of God through the call and enthronement in its function: it is a sort of adoption by God, a record of decision in which he gives this man a new life, drawing them into your own being. Even more clear, reading from the Prophet Isaiah, we have just heard, has the same process in a situation of distress and threat to Israel: "A child is born to us a son is given to us. Has power over his shoulder "(9, 5). The royal enthronement function is like a new birth. And just like baby for God's personal decision, as a child of God, the king is a hope. The future rests on their shoulders. It is the keeper of the promise of peace. On the night of Bethlehem, this prophetic word was held in a way that at the time of Isaiah, he would have been unimaginable. Yes, now the one on whose shoulders lies the power is truly a boy. In him appears the new royalty that God creates in the world. This boy truly born of God. It is the eternal Word of God, which unites mutually humanity and divinity. For this boy, are valid evidence of the dignity which it assigns the coronation hymn of Isaiah: "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (9, 5). Yes, this king does not need advisers belonging to the worldly wise. Himself brings the wisdom and counsel of God. Precisely the weakness of boy he is, He is strong and so God shows us, given the pretentious world powers, the strength of God itself.

In fact, the words of the rite of coronation in Israel were mere ritual words of hope, that far predicting a future that would be given by God. None of the kings, so honored, corresponded to the sublimity of such words. Them, all the expressions about affiliation to God, enthroned on the heritage of the people on the field of distant lands (Ps 2, 8) remained only a portent of the future - as if panel flags of hope, signs pointing to a future which then was still inconceivable. So keeping one's word, which begins on the night of Bethlehem, is at once vastly larger and - from the viewpoint of the world - more humble than let the prophetic word intuit. It is larger, because this boy is truly the Son of God, is truly "God from God, Light from Light, begotten, not made, consubstantial with the Father." Is conquered the infinite distance between God and man. God did not merely tilt the look down, as the Psalm says, he "fell" truly entered the world, became one of us to draw all to himself "This kid is truly the Emmanuel, God- us. His realm extends to the ends of truly earth. Universal in the immensity of the Holy Eucharist, he truly established islands of peace. Everywhere where it is celebrated, we have an island of peace, that peace which is God himself. This kid lit, in men, the light of kindness and gave them the strength to resist the tyranny of power. In every generation, He builds his kingdom from within, from the heart. But it is also true that "the baton of the oppressor 'has not been broken. Also today the shoe noisy march of soldiers and we have constantly to 'dress stained with blood "(Isaiah 9: 3-4). So part of the joy of this night by the closeness of God. We thank God because, as a child, If you trust in our hands, as it were begging for our love, infuses his peace in our hearts. But this joy is also a prayer: Lord, fulfill your promise fully. Break down the rod of the oppressor. Burn the noisy footwear. Grant that the time of blood-stained garments over. Accomplishment the promise of "peace without an end" (Isaiah 9, 6). We thank you for your kindness, but also ask Thee, shew your strength. Institutes in the world the domain of your truth, your love - the "kingdom of justice, love and peace."

"Mary gave birth to her firstborn son" (Lk 2, 7). With this sentence, Saint Luke recounts, in an absolutely sober, the big event that the prophetic words in the history of Israel, had envisioned beforehand. Luke refers to the boy as "the firstborn". In language that was formed in the Scriptures of the Old Covenant, "the firstborn" does not mean the first of a series of other children. The word "firstborn" is a title of honor, whether to follow after other brothers and sisters or not. Thus, in the Book of Exodus, Israel is called by God "my firstborn" (Ex 4, 22), expressing themselves in this way to his election, his unique dignity, particularly the love of God the Father The early Church knew that the word gained a new depth in Jesus, which are summed up in him the promises made to Israel. Thus the Letter to the Hebrews calls Jesus "the firstborn" simply in order to qualify, then the preparations in the Old Testament as the Son of God sending to the world (Heb 1, 5-7). The oldest belongs in a special way to God, and therefore - as happens in many religions - should be delivered in a special way to God and redeemed by a sacrifice of substitution, as St. Luke says in the episode of Jesus' presentation in the temple. The firstborn belongs to God in particular, as it is for the sacrifice. In the sacrifice of Jesus on the cross, takes place in a unique way the fate of the firstborn. Himself, Jesus offers humanity to God, uniting man and God in such a way that God may be all in all. São Paulo, in the Letters to the Colossians and Ephesians, broadened and deepened the idea of Jesus as firstborn: Jesus - tell us those letters - is the firstborn of creation, the true archetype according to which God formed the man-creature. Man may be the image of God because Jesus is God and Man, the true image of God and man. He is the firstborn from the dead: yet tell us those letters. In Resurrection, crossed the wall of death for us all. Opened to man the size of eternal life in communion with God. Finally, we are told: He is the firstborn of many brothers. Yes, now he is also the first in a series of brothers, ie the first that opens for us the life in communion with God. Creates true brotherhood, no fraternity, distorted by sin, Cain and Abel, Romulus and Remus, but the new brotherhood in which we are the very family of God. This new family of God begins the moment Mary involves the 'firstborn' in the tracks and recline in the manger. Let us pray to Him, Lord Jesus, you who have wished to be born as the first of many brothers, give us the true brotherhood. Help us to become like Thee. Help us to recognize another one that needs me, those who suffer or are abandoned, all men, your face, and live together with you as brothers and sisters to become a family, your family.

In the end, the Christmas Gospel tells us that a multitude of the heavenly host of angels praising God and saying: "Glory to God in the highest and on earth peace among those whom he loves" (Lk 2, 14). The church expanded in the hymn "Glory ...», this praise the angels sang the sight of the holy night of the event, making it a hymn of jubilation about the glory of God. "We thank you for your glory." We thank you for beauty, for greatness, for thy goodness, which, tonight, become visible to us. The manifestation of beauty, beautiful, makes us happy that we should not wonder about its usefulness. The glory of God, whence all beauty, explodes in us the wonder and joy. Who sees God, feel joy, and tonight, we see something from your light. But the message of the angels on that Holy Night also tells men: "Peace to those whom God loves." The Latin translation of this phrase that we use in the liturgy and goes back to St. Jerome interprets differently: "Peace to men of good will." Just during the last decades, the words' men of good will in particular entered the vocabulary of the Church. But what is a fair translation? We read together, the two versions, only then we rightly understand the words of the angels. It would be a wrong interpretation that would recognize only the unique act of God, as if he had not called the man a free and loving response. But it would be wrong also an uplifting response, whereby a man with such good will power it would, so to speak, to redeem himself. The two things go together: grace and freedom, love of God that precedes us and without whom we can love Him not, and our response, which he hopes and prays it up in the birth of his son. The intertwining of grace and freedom, the entanglement of appeal and response can not divide it into parts separated from one another. Both are inseparably interwoven with each other. So this sentence is both promise and appeal. God preceded us with the gift of his Son. And ever anew and unexpectedly, God goes before us. Never ceases to seek, to stand up every time you need it. Do not abandon the lost sheep in the desert, where they lost. God is not confused by our sin. Again and again starts with us. However expects us to love Him with Love us so that we can become the people they love with him and thus could be peace on earth.

Lucas did not say that the angels sang. Very soberly, writes that the heavenly host praising God and saying: "Glory to God on high ..." (Lk 2, 13-14). But men have always heard that the talk of angels is different from that of men, and that precisely this evening of joyful message, such talk was a corner in which shone the sublime glory of God. So from the beginning, this song of angels is understood to music coming from God, nay, an invitation to come together in the corner with his heart in joy because we are loved by God. Saint Augustine says: Cantare Amantis est - singing is for one who loves. Thus over the centuries, the song of angels became ever again a song of love and joy, a corner of loved ones. At this time, Let us join together, full of gratitude, this chanting of all ages, that unites heaven and earth, angels and men. Yes, Lord, we give you thanks for your glory. We thank you for your love. Make us more and more people that love with you and therefore, people of peace. Amen.


Image Source: AP Photo/Andrew Medichini

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Papal Mass for the Octave of Christmas

Each year the Holy Church celebrates on January 1st, the Octave Day of Christmas, a day on which we recall the Divine Motherhood of the Blessed Virgin Mary, the giving of the Holy name to the Infant Christ, and the Circumcision of our Lord, who even as an infant began to offer His blood for our redemption.

The Holy Father celebrated Mass on the Octave Day of Christmas this year in a beautiful set of vestments. These vestments are strikingly similar to the vestments he wore this year on the Feast of the Epiphany.

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Christmas Novena Prayers

The Nativity by Jacob Jordaens

Please join me in praying a Christmas Novena.

December 16: O Shepherd that rulest Israel, Thou that leadest Joseph like a sheep, come to guide and comfort us.One Our Father, one Hail Mary, and one Glory be

December 17: O Wisdom that comest out of the mouth of the Most High, that reachest from one end to another, and orderest all things mightily and sweetly, come to teach us the way of prudenceOne Our Father, one Hail Mary, and one Glory be.

December 18: O Adonai, and Ruler of the house of Israel, Who didst appear unto Moses in the burning bush, and gavest him the law in Sinai, come to redeem us with an outstretched armOne Our Father, one Hail Mary, and one Glory be

December 19: O Root of Jesse, which standest for an ensign of the people, at Whom the kings shall shut their mouths, Whom the Gentiles shall seek, come to deliver us, do not tarry.One Our Father, one Hail Mary, and one Glory be

December 20: O Key of David, and Sceptre of the house of Israel, that openeth and no man shutteth, and shutteth and no man openeth, come to liberate the prisoner from the prison, and them that sit in darkness, and in the shadow of death.One Our Father, one Hail Mary, and one Glory be

December 21: O Dayspring, Brightness of the everlasting light, Son of justice, come to give light to them that sit in darkness and in the shadow of deathOne Our Father, one Hail Mary, and one Glory be

December 22: O King of the Gentiles, yea, and desire thereof. O Corner-stone, that makest of two one, come to save man, whom Thou hast made out of the dust of the earthOne Our Father, one Hail Mary, and one Glory be

December 23: O Emmanuel, our King and our Law-giver, Longing of the Gentiles, yea, and salvation thereof, come to save us, O Lord our GodOne Our Father, one Hail Mary, and one Glory be

December 24: O Thou that sittest upon the cherubim, God of hosts, come, show Thy face, and we shall be saved.One Our Father, one Hail Mary, and one Glory be.

Image Source: Believed to be in the Public Domain

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First Sunday of Advent

Traditional Propers:

INTROIT
Psalms 24: 1-3
To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed. Neither let my enemies laugh at me: for none of them that wait on Thee shall be confounded. Ps. Show, O Lord, Thy ways to me, and teach me Thy paths. Glory be to the Father, and to the Son, and to the Holy Ghost As it was in the beginning, is now, and ever shall be, world without end. Amen. To Thee...

COLLECT - Bestir, O Lord, Thy might, we pray Thee and come; That, defended by Thee, we may deserve rescue from approaching dangers brought on by our sins, and being set free by Thee, obtain our salvation. Who livest and reignest with God the Father in the unity of the Holy Ghost, God, world without end. Amen.

EPISTLE
Romans 13:11-14
Brethren, knowing the time, that it is now the hour for us to rise from sleep; for now our salvation is nearer than when we believed. The night is past, and the day is at hand; let us therefore cast off the works of darkness, and put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and impurities, not in contention and envy; but put ye on the Lord Jesus Christ.

Gradual
Psalms. 24: 3-4
None of them that wait on Thee shall be confounded. Show, O Lord, Thy ways to me, and teach me Thy paths.

LESSER ALLELUIA - ALLELUIA, alleluia. V. Ps. 84, 8. Show us, O Lord, Thy mercy: and grant us Thy salvation. Alleluia.
GOSPEL
Luke 21:25-33

At that time, Jesus said to His disciples: There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves: men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved; and then they shall see the Son of man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand. And He spoke to them a similitude: See the fig tree, and all the trees; when they now shoot forth their fruit, you know that summer is nigh; so you also, when you shall see these things come to pass, know that the kingdom of God is at hand. Amen I say to you, this generation shall not pass away till all things be fulfilled. Heaven and earth shall pass away, but My words shall not pass away.

OFFERTORY
Psalms 24:1,-3
To Thee have I lifted up my soul: in Thee, O my God, I put my trust, let me not be ashamed: neither let my enemies laugh at me: for none of them that wait for Thee shall be confounded.

SECRET - May, O Lord, these Sacred Rites enable us, whom by Thy mighty power Thou hast cleansed from sin, to come pure in heart before Thee who art their author. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.. .

PREFACE (Preface of the Most Holy Trinity) - It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying:

COMMUNION
Psalms 84: 13
The Lord will give goodness: and our earth shall yield her fruit.

POST COMMUNION - May we in the midst of Thy holy temple, O Lord, receive of Thy mercy, who seek with fitting honour to welcome the coming festival of our Redemption. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.

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Old Roman Chant

While many are aware that Gregorian Chant remains the official music of the Catholic Church, considerable attention should also be focused on Old Roman Chant.  To illustrate the style of Old Roman Chant, we begin with the following video of the Graduale of the Christmas Midnight Mass.

The encyclopedia Britannica describes Old Roman as "[a] repertory of liturgical melodies written in Rome between the 11th and the 13th century and discovered about 1890".  Staying true to its name, the chant originated and largely remained in use in Rome although there is some indication that it spread to central Italy and possibly the areas of present-day Great Britain and Ireland.  

Notably, Gregorian Chant and Old Roman Chant not only share similar melodic qualities but also the same liturgical texts.  For example, the video above of the Gradual chanted in Old Roman Chant uses the Gradual text which is commonly chanted using Gregorian Chant.  In fact, Gregorian Chant is closest to Old Roman Chant than to Ambrosian chant, Mozarabic chant, and Gallican chant.  It is believed that Gregorian Chant and Old Roman Chant split into different styles after 800 AD since the feast of All Saints, a later addition to the liturgical calendar, has markedly different chants in the two traditions.

Liturgica.com offers a good overview of Old Roman Chant:

The two principal positions regarding Old Roman Chant result from the fact that there are no manuscripts from before the 13th century that accurately and indisputeably represent the form, and thus (at best) accurately documenting the chant form would be a function of "oral tradition." What comprised Old Roman Chant tends to be seen two ways. What might be described as the “academic liturgical” view essentially begins with the thesis that the Roman chant that was completed by about 750 is inaccessible to us in its original form. Further, it is only the Roman chant that was transmitted to the Franks after 754 AD and was modified in significant ways by them (giving us what we know as Gregorian chant), that is accessible to us via extant manuscripts. In the Roman Catholic chant manuscript corpus, it is known that the five manuscripts labeled as “Old Roman Chant” are dated from the late 11th to the mid-12th centuries. Thus, by general agreement, the Old Roman and Gregorian sources each represent a development or modification of the same original, the Roman chant of around 750. Little, if anything, however, is said by proponents of this view about the nature of the liturgical chant sung in the Church of Rome up to that time and it is no surprise that their interpretation of Old Roman Chant sounds like a simplified Gregorian chant. Examples are recordings by Schola Hungarica.

In contrast, what might be described as the “historical reconstructionist” view begins with the common sense assumption that the early church exemplified a high degree of homogeneity, and therefore since early Christian music forms were based on older Greek music forms, it can be safely assumed that Old Roman Chant had its roots in, and probably sounded very similar to pre-Byzantine chant in the early church period. Most of the proponents of this understanding of Old Roman Chant have begun with the oldest manuscripts they have available, and informed by a variety of "extra-musical" datum, set out to try and recreate Old Roman chant--this is an undertaking akin to playing classical compositions on original instruments with the goal or recreating the original sound intended by the composer. In addition, this approach considers manuscripts outside the traditional Roman Catholic corpus to be valid, and since the earliest have notation akin to Byzantine notation, are not afraid to involve Byzantine musicologists to try to understand and recreate the sound. Thus it is no surprise that their interpretation of Old Roman Chant sound somewhat like early Byzantine chant. Examples are recordings by Marcel Peres and Ensemble Organum.

There are a couple major purveyors of reconstructed Old Roman Chant these days, notably Marcel Peres and Schola Hungarica. I would say that Marcel Peres is better because he uses exclusively male voices, which is more historically accurate. Here are some samples of Marcel Peres and his Ensemble Organum. 

More Information

• Apel, Willi (1990). Gregorian Chant. Bloomington, IN Indiana University Press. ISBN 0-253-20601-4. 
• Hiley, David (1995). Western Plainchant: A Handbook. Clarendon Press. ISBN 0-19-816572-2. 
• Hoppin, Richard (1978). Medieval Music. W. W. Norton & Company. ISBN 0-393-09090-6. 
• Wilson, David (1990). Music of the Middle Ages. Schirmer Books. ISBN 0-02-872951-X.

We conclude with a final video of "Qui habitat in adiutorio altissimi" chanted in Old Roman style. This prayer is taken from the Adoration of the Cross on Good Friday.

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Sunday within the Octave of Christmas

A good video for Mass said for the Sunday within the Octave of Christmas. This Mass is said at the St. Martin of Tours Church in Louisville, KY.

For the Mass propers for this Octave Sunday, click here.

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Midnight Mass Celebrated by Fr. Daniel Couture

Midnight Mass, celebrated by Fr. Daniel Couture, SSPX.  Photos are from True Restoration Photos and True Restoration via Facebook.

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Mass of Christmas Day Celebrated at St. Jude Roman Catholic Church

A child is born to us, and a Son is given to us: Whose government is upon His shoulder: and His Name shall be called, the Angel of Great Counsel. -- (Ps.97. 1). Sing ye to the Lord a new canticle: because He hath done wonderful things. V.: Glory be to the Father . . . A child is born to us . . .

Grant, we beseech Thee, almighty God, that the new birth of Thine only-begotten Son in the flesh may set us free, who are held by the old bondage under the yoke of sin. Through the same Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost, God . . . 

God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, whom He hath appointed heir of all things, by whom also He made the world: Who being the brightness of His glory and the figure of His substance, and upholding all things by the word of His power, making purgation of sins, sitteth on the right hand of the Majesty on high: being made so much better than the angels as He hath inherited a more excellent name than they. For to which of the angels hath He said at any time: Thou art my Son, today have I begotten Thee? And again: I will be to Him a Father, and He shall be to Me a Son? And again, when He bringeth in the first begotten into the world, He saith: He that maketh His angels spirits, and His ministers a flame of fire. But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of Thy kingdom. Thou hast loved justice and hated iniquity: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows. And: Thou in the beginning, O Lord, didst found the earth: and the works of Thy hands are the heavens. They shall perish, but Thou shalt continue: and they shall all grow old as a garment: and as a vesture shalt Thou change them and they shall be changed: but Thou art the selfsame, and Thy years shall not fail.

All the ends of the earth have seen the salvation of our God: sing joyfully to God, all the earth. V.: The Lord hath made known His salvation: He hath revealed His justice in the sight of the Gentiles.

Alleluia, alleluia. V.: A sanctified day has shone upon us: come ye Gentiles and adore the Lord: for this day a great light hath descended upon the earth. Alleluia

In the beginning was the Word, and the Word was in God's presence, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made nothing that was made: in Him was life, and the life was the Light of men; and the Light shineth in darkness, and the darkness did not comprehend it.There was a man sent from God, whose name was John. This man came for a witness, to testify concerning the Light, that all might believe through Him. He was not the Light, but he was to testify concerning the Light. That was the true Light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him to them He gave power to become sons of God, to them that believe in His Name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.[Here all kneel.] And the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the Only begotten of the Father, full of grace and truth.

Images of the Mass of Christmas Day Celebrated at St. Jude Roman Catholic Church (SSPX).  Photos are the property of Jim, the Photographer via Flickr.

Text: Parts of the Propers from the 3rd Mass of Christmas

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Pope Pius XII Midnight Mass of 1944

A solis ortus cardine ad usque terrae limitem, Christum canamus Principem, natum Maria Virgine. Beatus auctor saeculi servile corpus induit: ut carne carnem liberans, ne perderet quos condidit.

Christmas Message of His Holiness Venerable Pope Pius XII, 1942.

My Dear Children of the Whole World:

As the Holy Christmas Season comes round each year, the message of Jesus, Who is light in the midst of darkness, echoes once more from the Crib of Bethlehem in the ears of Christians and re-echoes in their hearts with an ever new freshness of joy and piety. It is a message which lights up with heavenly truth a world that is plunged in darkness by fatal errors. It infuses exuberant and trustful joy into mankind, torn by the anxiety of deep, bitter sorrow. It proclaims liberty to the sons of Adam, shackled with the chains of sin and guilt. It promises mercy, love, peace to the countless hosts of those in suffering and tribulation who see their happiness Shattered and their efforts broken in the tempestuous strife and hate of our stormy days.

The church bells, which announce this message in every continent, not only recall the gift which God made to mankind at the dawn of the Christian Era; they also announce and proclaim a consoling reality of the present, a reality which is eternally young, living and life-giving; it is the reality of the "True Light which enlighteneth every man that cometh into this World," and which knows no setting. The Eternal Word, Who is the Way, the Truth and the Life, began His mission of saving and redeeming the human race by being born in the squalor of a stable and by thus ennobling and hallowing poverty.

He thus proclaimed and consecrated a message which is still, today, the Word of Eternal Life. That message can solve the most tortuous questions, unsolved and insoluble for those who bring to their investigations a mentality and an apparatus which are ephemeral and merely human; and those questions stand up, bleeding, imperiously demanding an answer, before the thought and the feeling of embittered and exasperated mankind.

The watchword "I have compassion on the multitude" is for Us a sacred trust which may not be abused; it remains strong, and impelling in all times and in all human situations, as it was the distinguishing mark of Jesus.

The Church would be untrue to herself, ceasing to be a mother, if she turned a deaf ear to her children's anguished cries, which reach her from every class of the human family. She does not intend to take sides for any of the particular forms in which the several peoples and States strive to solve the gigantic problems of domestic order or international collaboration, as long as these forms conform to the law of God. But on the other hand, as the "Pillar and Ground of Truth" and guardian, by the will of God and the mandate of Christ, of the natural and supernatural order, the Church cannot renounce her right to proclaim to her sons and to the whole world the unchanging basic laws, saving them from every perversion, frustration, corruption, false interpretation and error.

This is all the more necessary for the fact that from the exact maintenance of these laws, and not merely by the effort of noble and courageous wills, depends in the last analysis the solidity of any national and international order, so fervently desired by all peoples. We know the qualities of courage and sacrifice of those peoples, and We also know their straitened conditions and their sorrow; and in this hour of unspeakable trial and strife We feel Ourselves bound to each and every one of them without exception, by a deep, all-embracing, unmovable affection, and by an immense desire to bring them every solace and help which is in any way at Our command.

Image Source: Worshippers standing on top of confessional booth to view unprecedented Christmas midnight mass conducted by Pope Pius XII fr. the high altar; the first time since Charlemagne's coronation that a Pope has said Midnight Mass at St. Peter's Cathedral. December 1944, Taken by Margaret Bourke-White

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Christmas Day Chants

These are some of the prayers said at the Tridentine Masses for the Mass of Christmas day. Please pray along to these beautiful chants:

Christmas (Day Mass) - Introit: Puer
Christmas (Day Mass) - Gradual: Viderunt omnes
Christmas (Day Mass) - Alleluia
Christmas (Day Mass) - Offertory: Tui sunt
Christmas (Day Mass) - Communion: Viderunt omnes
Christmas - Vespers Hymn: Christe redemptor omnium 

Image Source: Annunciation by Domenico Beccafumi, 1545-1546

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Sunday within the Octave of the Nativity

Note: The feasts of the Comites (i.e. St. Stephen, St. John the Apostle, and the Holy Innocents), in addition to St. Thomas Becket, would take precedence over the Sunday within the Octave of the Nativity until the 1960 reform of the Missal. In that case, if the Sunday after Christmas is December 26, 27, 28, or 29, the Sunday within the Mass and Office for Octave of Christmas is transferred to December 30th. In the 1962 Missal, the Sunday within the Octave of the Nativity displaces any of the saints feastdays and the Comites are reduced to a mere Commemoration, even though their feasts used to be in times past Holy Days of Obligation.

Traditional Propers:

INTROIT Wisdom 18:14-15 While all things were in quiet silence, and the night was in the midst of her course, Thine almighty Word, O Lord, leaped down from heaven from Thy royal throne. -- (Ps.92. 1). The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself. V.: Glory be to the Father . . . -- While all things were in quiet silence . . .

COLLECT - O almighty and everlasting God, direct our actions according to Thy good pleasure; that in the Name of Thy beloved Son we may deserve to abound in good works: Who with Thee liveth and reigneth in the unity of the Holy Ghost...

EPISTLE 1 Galatians 4: 1-7 Brethren, as long as the heir is a child, he differeth nothing from a servant, though he be Lord of all: but is under tutors and governors until the time appointed by the father: so we also, when we were children, were serving under the elements of the world. But when the fulness of the time was come, God sent His Son, made of a woman, made under the law, that He might redeem them who were under the law, that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father. Therefore now he is not a servant, but a son; and if a son, an heir also through God.

GRADUAL Psalms. 44: 3, 2 Thou art beautiful above the sons of men: grace is poured abroad in Thy lips. V.: My heart hath uttered a good word, I speak my words to the king: my tongue is the pen of a scrivener, that writeth swiftly.

Alleluia, alleluia. V.: The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself. Alleluia

GOSPEL Luke 2:33-40

At that time Joseph and Mary the mother of Jesus were wondering at those things which were spoken concerning Him. And Simeon blessed them, and said to Mary His Mother: Behold, this child is set for the fall, and for the resurrection of many in Israel: and for a sign which shall be contradicted: and thine own soul a sword shall pierce, that out of many hearts thoughts may be revealed. And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years: who departed not from the temple, by fastings and prayers serving night and day. Now she, at the same hour, coming in, confessed to the Lord: and spoke of Him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. And the Child grew and waxed strong, full of wisdom: and the grace of God was in Him.

OFFERTORY Psalm 92:1,2 God hath establised the world, which shall not be moved: Thy throne, O God, is prepared from of old, Thou art from everlasting.

SECRET - Grant, we beseech Thee, almighty God, that the offering made in the sight of Thy Majesty may obtain for us the grace of loving devotion, and the reward of a blessed eternity. Through our Lord Jesus Christ, thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost...

PREFACE (Preface of the Nativity) - It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God, for through the Mystery of the Word made flesh, the new light of Thy glory hath shone upon the eyes of our mind, so that while we acknowledge God in visible form, we may through Him be drawn to the love of things invisible. And therefore with Angels and Archangels, with Throne and Dominations, and with all the hosts of the heavenly army, we sing the hymn of Thy glory, evermore saying:

SPECIAL FORM OF COMMUNICANTES (Communicantes for Christmas) - Communicating, and keeping this most holy day, on which the spotless virginity of blessed Mary brought forth a Savior to this world; and also reverencing the memory first of the same glorious Mary, ever Virgin, Mother of the same our God and Lord Jesus Christ: as also...

COMMUNION Matthew 2:20 Take the Child and His Mother, and go into the land of Israel: for they are dead who sought the life of the Child.

POST COMMUNION - By the working of this Mystery, O Lord, may our vices be cleansed, and our just desires fulfilled. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost.

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Novena to the Magi

Today is the beginning of the Novena to the Magi, in anticipation for the Epiphany of the Lord.

28 December:
O holy Magi! You were living in continual expectation of the rising of the Star of Jacob, which would announce the birth of the true Sun of justice; obtain for us an increase of faith and charity, and the grace to live in continual hope of beholding one day the light of heavenly glory and eternal joy. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

29 December:
O holy Magi! who at the first appearance of the wondrous star left your native country to go and seek the newborn King of the Jews; obtain for us the grace of corresponding with alacrity to every divine inspiration. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

30 December:
O holy Magi! who regarded neither the severity of the season, nor the inconveniences of the journey that you might find the newborn Messiah; obtain for us the grace not to allow ourselves to be discouraged by any of the difficulties which may meet us on the way of salvation. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

31 December:
O holy Magi, who, when deserted by the star in the city of Jerusalem, sought humbly, and without human respect, from the rulers of the Church, the place where you might discover the object of your journey; obtain for us grace to have recourse, in faith and humility, in all our doubts and perplexities to the counsel of our superiors, who hold the place of God on earth. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

1 January:
O holy Magi, who were gladdened by the reappearance of the star which led you to Bethlehem; obtain for us from God the grace, that, remaining always faithful to Him in afflictions, we may be consoled in time by His grace, and in eternity by His glory. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

2 January:
O holy Magi, who, entering full of faith into the stable of Bethlehem, prostrated yourselves on the earth, to adore the newborn King of the Jews, though he was surrounded only by signs of poverty and weakness; obtain from the Lord for us a lively faith in the real presence of Jesus in the blessed Sacrament, the true spirit of poverty, and a Christ-like charity for the poor and suffering. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

3 January:
O holy Magi, who offered to Jesus Christ gold, incense, and myrrh, thereby recognizing Him to be at once King, God, and Man; obtain from the Lord for us the grace never to present ourselves before Him with empty hands; but that we may continually offer to Him the gold of charity, the incense of prayer, and the myrrh of penance and mortification. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

4 January:
O holy Magi, who, when warned by an angel not to return to Herd, traveled back to your country be another road; obtain for us from the Lord, the grace that, after having found Him in true repentance, we may avoid all danger of losing Him again. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end.

5 January:
O holy Magi, who were first among the Gentiles called to the knowledge of Jesus Christ, and who persevered in the faith till your deaths, obtain for us of the Lord the grace of living always in conformity to our baptismal vows, ever leading to a life of faith; that like you we may attain to the beatific vision of that God Who now is the object of our faith. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end..

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