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As a reminder, the Friday in the Octave of Christmas is still an obligatory day of abstinence. As Catholics, we are still bound to abstain from meat each Friday in the entire year, not just in Lent.
Abstinence Traditionally Required on the Friday in the Octave of Christmas
The 1917 Code of Canon Law stipulated that the requirement to abstain from meat (i.e. Friday penance) was required each and every Friday of the year unless that particular Friday was a Holy Day of Obligation:
"On [Sundays] or feasts of precept, the law of abstinence or of abstinence and fast or of fast only ceases, except during Lent, nor is the vigil anticipated; likewise it ceases on Holy [Saturday] afternoon" (1917 Code, Canon 1252 § 4). [Translation taken from THE 1917 OR PIO-BENEDICTINE CODE OF CANON LAW in English Translation by Dr. Edward Peters]
Friday in the Octave of our Lord's Nativity is not a feast of precept (i.e., a Holy Day of Obligation). While Feastdays of the Comites used to be Holy Days of Obligation, and while even St. Thomas Becket's Day was one of obligation in England in times past, they are no longer days of obligation. The 1917 Code of Canon Law outlined the rules of fasting and abstinence in Canons 1250-1254.
Abstinence Is Even Required on the Friday in the Octave of Christmas Per the 1983 Code
The 1983 Code and the myriad of weakening dispensations offered between 1917 and the present have led to a continual decline in penance and devotion. But even these weakened post-Vatican II Code did not change Friday in the Octave of Christmas to be one that permitted meat. The National Conference of Catholic Bishops (NCCB) issued a statement on November 18, 1966, where abstinence was made obligatory on all Fridays of Lent, except Solemnities (i.e., First Class Feasts), on Ash Wednesday, and on Good Friday. Friday in the Octave of the Nativity is not a solemnity. So even the weakened Code 1251 still obliges abstinence:
Can. 1251 Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday.
Prayer to Infant Jesus of Prague By Venerable Father Cyril, OCD:
O Divine Infant Jesus, I have recourse to Thee. Please through Thy Blessed Mother, assist me in this necessity… mention intention… because I firmly believe that Thy Divinity can help me. I hope with confidence to obtain Thy holy grace. I love Thee with all my heart and with all the strength of my soul.
I repent sincerely of my sins and I beg Thee, O Good Jesus, to grant me the strength to triumph over them. I resolve never more to offend Thee and I come to offer myself to Thee with the intention of enduring everything, rather than to displease Thee. Henceforth, I desire to serve Thee with fidelity and, for the love of Thee, O Divine Infant, I will love my neighbour as myself.
All powerful Infant, O Jesus, I implore Thee again, assist me in this need. Grant me the grace of possessing Thee eternally with Mary and Joseph and of adoring Thee with the angels in the Heavenly Court.
As Catholics, we are still bound to abstain from meat each Friday of the entire year, not just in Lent. This is required during the season of Christmas - even on Friday in the Octave of Christmas.
The 1917 Code of Canon Law stipulated that the requirement to abstain from meat (i.e., Friday penance) was required each and every Friday of the year unless that particular Friday was a Holy Day of Obligation:
"On [Sundays] or feasts of precept, the law of abstinence or of abstinence and fast or of fast only ceases, except during Lent, nor is the vigil anticipated; likewise it ceases on Holy [Saturday] afternoon" (1917 Code, Canon 1252 § 4). [Translation taken from THE 1917 OR PIO-BENEDICTINE CODE OF CANON LAW in English Translation by Dr. Edward Peters]
Friday in the Octave of Christmas is not a feast of precept (i.e., a Holy Day of Obligation), nor is any Friday in the Christmas Season. The 1917 Code of Canon Law outlined the rules of fasting and abstinence in Canons 1250-1254.
By the turn of the 20th century, the Eucharistic Fast, as practiced under the reign of Pope St. Pius X, remained one of complete abstinence from all “food or drink” as the Catholic Encyclopedia published in 1910 testifies to:
“That Holy Communion may be received not only validly, but also fruitfully, certain dispositions both of body and of soul are required. For the former, a person must be fasting from the previous midnight from everything in the nature of food or drink. The general exception to this rule is the Viaticum, and, within certain limits, communion of the sick. In addition to the fast it is recommend with a view to greater worthiness, to observe bodily continence and exterior modesty in dress and appearance. The principal disposition of soul required is freedom from at least mortal sin and ecclesiastical censure. For those in a state of grievous sin confession is necessary. This is the proving oneself referred to by St. Paul (1 Corinthians 11:28).”
The traditional Eucharistic fast of abstinence from all food and water, with limited exceptions, was enshrined in the 1917 Pio-Benedictine Code in Canon 858. Such a fast applied to priests as well as anyone approaching Holy Communion:
“Those who have not kept the natural fast from midnight are not allowed to receive, except in danger of death, or in case it should become necessary to consume the Blessed Sacrament to safeguard it against irreverence.”
"The eucharistic fast, i.e. abstinence from all food and drink from midnight immediately preceding reception. This is a univeral and most ancient custom which has been confirmed by many Councils in the Code of Canon Law, cc. 808 and 858. The law of fasting admits of no parvity of matter either in the quantity of food and drink taken or in time. Three conditions are required in order that what is taken have the character of food or drink: a) it must be digestible, and accordingly such things as small bones, human nails or human hair do not violate the fast; b) it must be taken exteriorly, because what is taken interiorly is not eaten or drunk in the proper sense of the word. This it is not a violation of the fast to swallow saliva or blood from the teeth or nasal cavities; c) it must be taken by the action of eating or drinking. Therefore the fast is not violated by anything received into the stomach a) mixed with saliva, such as a few drops of water swallowed while cleaning the teeth, b) through the action of breathing, v.g. when a man smokes or inhales tobacco smoke, c) through the injection of a nutritive substance.”
He adds how the fast should be calculated by noting concerning midnight:
“Midnight may be computed in accordance with solar or legal time (whether this be regional or otherwise).”
And most importantly, he notes six exceptions from the Eucharistic Fast:
“1. In order to complete the sacrifice of the Mass (after the consecration of a least the bread or the wine) 2. In order to preserve the Blessed Sacrament from irreverence; 3. In order to avoid public scandal (when, for instance, ill-repute would be incurred if the priest did not celebrate Mass); 4. In order to receive Viaticum; 5. In order that Holy Communion may be given to the sick who have been confined to bed for a month without any certain hope of speedy recovery. These may receive Holy Communion twice a week though they have taken medicine or liquid food (c. 858, § 2). The words “liquid food” include anything that is drunk even though ti be nutritive food, such as raw eggs (but not cooked eggs); 6. In order that catechumens may receive Holy Communion after tasting salt during their Baptisms.”
Hence, while the law requiring abstinence from all food and drink from midnight was one of universal law, there were several exceptions permitted in 1917, the most common of which was Viaticum. As a result, even in the centuries before the time of Pope Pius XII, the Church mandated a strict fast before the reception of the Holy Eucharist but did prudently permit various unique exceptions.
Yet even beyond the letter of the law, the spirit of the law always shone. This is seen in particular by the counsel given in the 1946 book “Questions of Catholics Answers” by Father Windfrid Herbst on Holy Communion at Midnight Mass:
“There is no special universal law for the Christmas midnight Mass. If there were any good reason for it, one might take food or drink just before twelve o’clock and yet receive Communion during the Mass. No sin would thereby be committed. However, it is to be strongly recommended that those who receive Holy Communion during the midnight Mass be fasting from at least 8:00 PM out of reverence for the Blessed Sacrament. One should have enough spirit of sacrifice to offer the Eucharistic Savior this little tribute of respect.”
Why 8 PM? Father Herbst explains:
“We say 8:00 PM because when permission was granted some years ago that a Mass beginning at midnight might be regularly said at a certain famous European shrine, at which Mass the faithful might also receive Holy Communion, it was expressly prescribed that they be fasting from 8:00 o’clock on. We here see the mind of the Church, legislating in a particular instance; and we say that this is at least the earnest wish of the Church in all instances, unless otherwise specified.”
This Christmas, if you attend Midnight Mass, make it an effort to conclude your meatless meat on Christmas Eve by 8 PM so that you may have a sufficient fast before receiving the newborn King in Holy Communion.
As highlighted through my A History of Holy Days of Obligation & Fasting for American Catholics in Part I and Part II, Saturday abstinence remained a part of weekly Catholic life for centuries.
The Catholic Encyclopedia mentions, in regard to Saturday abstinence: “Gregory VII (1073-85) speaks in no uncertain terms of the obligation to abstain on Saturdays when he declares that all Christians are bound to abstain from flesh meat on Saturday as often as no major solemnity (e.g. Christmas) occurs on Saturday, or no infirmity serves to cancel the obligation.”
Unknown to the overwhelming majority of even committed Catholics, abstinence from meat was previously required on both Fridays and Saturdays in the United States! For American Catholics, Saturday abstinence ceased around 1837 because the Baltimore fathers requested from Pope Gregory XVI a dispensation from Saturday abstinence. It was a 20-year dispensation that was renewed up until the 1917 Code dispensed the venerable practice of Saturday abstinence universally.
Sadly this aspect of the faithful's weekly penance had been in long decline as The Month - Volume 111 from 1908 mentions:
"Meanwhile, the very severe discipline which prevailed in the matter of fasting and abstinence days had been substantially mitigated by Pius VI and his successors. In 1777, most of the vigils occurring through the year, e.g. those of the feasts of the Apostles, ceased to be fast-days, though compensation was made by substituting the Wednesdays and Fridays of Advent. Still more substantial was the relief afforded in 1781 by the abrogation of the weekly fast on Fridays. The abstinence on Saturdays, on the Rogation days, and on the feast of St. Mark, was abolished in 1830, but it is plain from contemporary evidence, that long before this the Saturday abstinence had been little regarded by a number of the laity, and we may conjecture that the weekly Friday fast also, for some time previous to its abolition had not been very generally or strictly kept."
Additionally, if we model our Saturday abstinence based on our forefathers in the Faith, one of the few exceptions to Saturday fasting - in places that maintained this as law - was the Saturdays (but never Fridays) of Christmastide (i.e. December 25th through February 2nd). France had such an exception as the Catechism of Perseverance makes mention:
"In France, the law of abstinence on Saturday became general. There was no exception, save in some dioceses for the Saturdays between Christmas and the Purification. Hitherto, Spain has introduced no modifications as regards the liberty of eating meat on Saturday beyond this, that the intestines and extremities of animals may be used. The abstinence of Saturday, though less general than that of Friday, should not be less religiously observed. The authority that prescribed both is the same: the authority of our holy Mother the Church, of whom the Savior Himself said, If any one will not obey the Church, let him be to you as the heathen and the publican."
Such an exception also existed in at least some Dioceses of the United States before the dispensation from year-round Saturday abstinence - vigils, Lent, and ember days excepting - that began in the mid-1830s and continued until its complete abrogation by the 1917 Code.
Thus, for those of us seeking to perform additional penance in imitation of our forefathers and in answer to Heaven's call for penance, year-round Saturday abstinence except on the Saturdays of Christmastide and major feasts would be a fitting practice. See my proposed 2022 Traditional Catholic Fasting Calendar for more inspiration. Do note though that year-round Friday abstinence is to be always practiced unless December 25th falls on a Friday - the 1917 Code introduced the exception that any Holy Day of Obligation would dispense but that is a novelty.
We are now within the Octave of Christmas. This is one of only three Octaves retained in the 1962 Missal and one of only two kept in the Novus Ordo. This Octave, like the many in place up until 1955, is worth understanding so we can better enter into its mysteries and continue living and celebrating them throughout the Octave.
The Octave of Christmas is unique since the Feasts of St. Stephen, St. John the Apostle, and the Holy Innocents which are celebrated on the 2nd, 3rd, and 4th days respectively of the Christmas Octave used to be Holy Days of Obligation. The three are sometimes known as the “Comites Christi " (Companions of Christ). An article from a few years ago on liturgical notes for the Octave is worth reading at the New Liturgical Movement.
The Connection of the feasts around Christmas with the Octave is worth a special study. Canon Aaron B. Huberfeld, Rector of St. Mary’s Oratory in Wausau, Wisconsin shared the following reflection that was published on the New Liturgical Movement. He wrote in part:
No sooner do we conclude the office of Christmas Day than we celebrate the feast of the first Martyr. Why is this so? Does the feast of St Stephen just happen to fall on December 26? Why would the Church turn so quickly from the creche to consider the deacon who was stoned to death after Our Lord's Resurrection? And what about the feasts of the following days? What is their connection with Christmas?
The first three feasts of the Christmas Octave have been observed since antiquity. They were always devoutly referred to as the Three Companions. We begin with St Stephen, murdered at the direction of Saul of Tarsus, whose conversion we shall celebrate one month later. Stephen was a martyr loquendo et moriendo, by his words and by his death. The next day we return to white vestments, for St John is the only Apostle not celebrated in red. He was the only Apostle who did not abandon his Savior at Calvary, and so God decreed that he should be a martyr loquendo sed non moriendo, by his words but not by his death, for he would be miraculously preserved from his execution and end his life in peace on the island of Patmos. Then on December 28 we celebrate Childermas, the feast of the Holy Innocents, those little ones of Bethlehem who, as we pray in the collect of their Mass, bore witness to Christ non loquendo, sed moriendo, not by their words, but by their deaths, for they were killed by raging Herod on the chance that one of them might be the newborn King.
Herods are to be found in every age, for sinful rulers always view the kingdom of Christ as a threat to their earthly power. And so on December 29 we keep the feast of Thomas Becket, the holy bishop of Canterbury who upheld the freedom of the Church from the interference of the state and so was cut down by King Henry II’s men during Christmas Vespers.
On December 30 we take up again the Mass and Office of Christmas, like a beautiful refrain, and then remain in white vestments for the conclusion of the Octave. December 31 is the feast of St Sylvester, celebrated in white because he is the first pope who was not a martyr, bringing the age of martyrs to a close with the peace of Constantine.
Brief History of Octaves: By the 8th century, Rome had developed liturgical octaves not only for Easter, Pentecost, and Christmas but also for the Epiphany and the feast of the dedication of a church. After 1568, when Pope Pius V reduced the number of octaves (since by then they had grown considerably), the number of Octaves was still plentiful. Octaves were classified into several types. Easter and Pentecost had "specially privileged" octaves, during which no other feast whatsoever could be celebrated. Christmas, Epiphany, and Corpus Christi had "privileged" octaves, during which certain highly ranked feasts might be celebrated. The octaves of other feasts allowed even more feasts to be celebrated. To reduce the repetition of the same liturgy for several days, Pope Leo XIII and Pope St. Pius X made further distinctions, classifying octaves into three primary types: privileged octaves, common octaves, and simple octaves. Privileged octaves were arranged in a hierarchy of first, second, and third orders. Christmas was a Privileged Octave of the Second Order along with the Octave of Epiphany. Only the Octaves of Easter and Pentecost ranked higher as Privileged Octaves of the First Order.
Collect:
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 . . .
All saints in Heaven surely were devoted to the Holy Mass yet only 42 are named in the Canon of the Mass. We would do well to pray to them and to especially honor them on their annual feastdays. And one of them is St. Anastasia.
In the very midst of her celebration of this mystery of the Birth of Jesus, the Church offers us another object of admiration and joy: it is one of her own children. Whilst solemnizing the divine Mystery of today's Feast, she commemorates in this second Mass one of those glorious heroines who preserved the Light of Christ within their souls, in spite of all the attacks made to rob them of it. Her name is Anastasia. This holy Widow of Rome suffered martyrdom under the persecution of Diocletian, and had the privilege of being thus born to eternal life on the Birthday of that Jesus for whom she suffered death.
She had been married to a Pagan of the name of Publius; himself also a Roman; who, being irritated against her on account of her great charities to the Christians, treated her with every sort of cruelty. She endured all with admirable patience; and when this heavy trial was removed from her by the death of her husband, she devoted herself to visiting and solacing the holy Confessors who had been cast into the prisons of Rome for the Faith. Being at length apprehended as a Christian, she was tied to a stake and burned to death. Her Church in Rome, which is built on the site where formerly stood her house, is the Station for this Second Mass. The Sovereign Pontiffs used formerly to say it here, and the ancient custom was observed in later times by Pope Leo XII.
How admirable is this delicate considerateness of our holy Mother the Church! Wishing to associate one of her Saints with the glory of this present Solemnity, on which the Virginity of Mary receives its triumphant recompense, it is a holy Widow that is chosen for this signal honour; that it might hereby be shown how the Married State, though inferior in merit and holiness to the state of Virginity, is not excluded from the blessings which the Birth of the Son of Mary merited for the world. There was a Virgin, St Eugenia, that might so well have been selected; for she suffered a glorious martyrdom under Galerian on this same feast, and in the same City as did the wife of Publius: but no—the preference is given to Anastasia, the Widow. This choice of the Church, which is dictated by her heavenly wisdom, and by the love she has for all her children, forcibly reminds us of a beautiful passage in one of St Augustine’s Sermons for Christmas Day.
'Exult, O ye Virgins of Christ! for the Mother of Christ is your companion. You could not be his Mother; but for his sake you would be Virgins: he that is not born of you, is born to you. And yet you remember his words: Whosoever shall do the will of my Father, is my brother and sister and mother. Now have you not done the will of his Father?
‘Exult, O ye Widows of Christ! for ye have vowed a holy continency to him, that made Virginity fruitful. And thou too, O nuptial chastity! you, I mean, that are faithful in the married state, you also may exult; for what you lose in the body, you do not lose in your hearts. ... Let your soul be virginal by its faith, for it is by her Faith that the Church is a Virgin. ... Jesus is Truth and Peace and Justice; conceive him by your faith, give him birth by your good works; in order that what the womb of Mary did in the Flesh of Jesus, your heart may do in the law of Jesus. Believe me, you yourselves are children of virginity, for are you not the members of Christ? Mary is Mother of Jesus, who is our Head; and the Church is the mother of you who are his members. Yes, the Church is, like Mary, both Mother and Virgin: she is Mother by her tender charity; and Virgin by the purity of her faith and holiness.'
But the Holy Sacrifice is about to commence. The Introit tells us of the Birth of Jesus our Sun of Justice. The brightness of his first rising is the presage of his mid-day splendour. Strength and Beauty are his. He is armed for victory, and his name is Prince of Peace.
Collect:
Grant, we beseech Thee, almighty God, that we who devoutly keep the Feast of blessed Anastasia, Thy Martyr, may feel the effects of her pleadings with Thee. Through our Lord...
No! The Blessed Virgin Mary was espoused to St. Joseph when she conceived our Lord by the power of the Holy Ghost, and per Jewish law, that espouse rite was when marriage was contracted. The Blessed Virgin Mary was married to St. Joseph and was not an unwed mother.
Father Gardner relates the following in a sermon from earlier this year which is quoted below:
Pious tradition holds that Joseph was about thirty-three or thirty-six years old when he took Mary as his wife. In those times, Jewish marriage was conducted in two stages. First, the consent of the couple was obtained, a marriage contract was signed, and a wedding ring was given to the bride.
After this step, the couple continued to live apart so that they could adequately prepare for their married life together. This period of preparation could last up to a year but was usually about three months. At the end of the time of preparation, the husband would formally process to the bride's home and then the couple would formally process back to the groom's home, where a great celebration would take place.
The important point to remember is that in the ancient Jewish practice at the first betrothal the couple is more than just engaged. They are validly married, yet their marriage is unconsummated.
Thus by God's providential arrangement, the Son of God became Incarnate in the womb of the Blessed Virgin Mary when Joseph and Mary were fully married. Therefore, Jesus is a legitimate member of the Holy Family and the House of David, even though He was conceived before Joseph and Mary "had come together" (Matthew 1:18).
Since we are still in the 12 Days of Christmas that lasts from December 25th through January 7th, here is a good reminder of the history of the Christmas tree.
The Feast of Christmas is a sublime mystery that radiates throughout the earth each year unto the edification of many. To think that the Creator of all things was born into the world as man!
Yet there is still a greater mystery, and that is that the Creator assumed human flesh and became man. This occurred, not when Christ was born, but upon the Blessed Virgin's “fiat” after the angel Gabriel announced to her that she was to be the Mother of God. It was then that the Holy Ghost miraculously engendered Christ in the womb of Mary, who had never nor would ever know man corporeally.
The Mystical City of God by Venerable Mary of Agreda, which has the backing of five centuries of popes, provides a beautiful insight as to what occurred in Mary's soul immediately after the Archangel entered her chamber and announced that she would bring the Son of God into the world.
Her most pure heart, as it were by natural consequence, was contracted and compressed with such force, that it distilled three drops of her most pure blood, and these, finding their way to the natural place for the act of conception, were formed by the power of the Divine and Holy Spirit, into the Body of Christ Our Lord. Thus the matter, from which the most holy humanity of the Word for our Redemption is composed, was furnished and administered by the most pure heart of Mary and through the sheer force of her true love. At the same moment, with a humility never sufficiently to be extolled, inclining slightly her head and joining her hands, She pronounced these words, which were the beginning of our salvation: "Fiat mihi secundum verbum tuum" (Luke 1:31).
At the pronouncing of this "fiat," so sweet to the hearing of God and so fortunate for us, in one instant, four things happened. First, the most holy Body of Christ Our Lord was formed from the three drops of blood furnished by the heart of most holy Mary. Secondly, the most holy Soul of the same Lord was created, just as the other souls. Thirdly, the Soul and the Body united in order to compose His perfect humanity. Fourthly, the Divinity united Itself in the Person of the Word with the humanity, which together became one composite being in hypostatic union; and thus was formed Christ true God and Man, Our Lord and Redeemer. This happened in springtime on the twenty-fifth of March, at break or dawning of the day, in the same hour, in which our first father Adam was made.
One has to wonder if maybe the Feast of the Annunciation will one day be raised to the same solemnity as Christmas, whereupon it too would be a holy day of obligation. At a time when pro-life vs. pro-death is becoming the big issue on earth, this would serve mightily to remind people that life begins when we are conceived, not when we are born.
And too, it would add another star in Our Lady's crown in that it would cause people to take a closer look at this infallible Church teaching concerning how Holy Ghost engendered Christ in the Blessed Virgin without the aid of man. It would place the spotlight right on the miracle!
This no doubt would shed increased light on why Catholics Hail Mary, since it was through the Archangel's salutation to Mary—"Hail, full of grace" (Luke 1:28)—that God opened up the story of man's redemption. This plan for man’s redemption would have never been fulfilled had Mary not consented to God’s proposal.
For she was preordained from the beginning of time to be that spotless receptacle through whom the Messiah was to be channeled into the world. Her predestined role was set in motion when she said "Fiat mihi secundum verbum tuum."
It is an error to think that God would have chosen another woman to birth the Messiah had Mary said no to God. In the same way that God did not choose another Eve after her fall, neither would He have chosen another Mary had she declined from assisting the Almighty. Mary was the second Eve who reversed the mistake of the first Eve, thus opening the way for man's salvation. And how interesting to note that Ave providentially is Eva spelled backwards!
Hence we are indebted to Mary. Like the shepherds who "came with haste" and "found Mary and Joseph, and the infant lying in the manger" (Luke 2:16), we too must approach Our Lady if we ever expect to see her Son. For it is Mary who brings Christ to man, without whom we will never know Christ. For God has given her complete custody over the children of earth. If Mary doesn't show us her Son, who will?
Our reflection on the mystery of the Annunciation should serve to deepen our reflection on the mystery of Christmas, whereby we understand that it concerns Mary's divine motherhood. After all, who do we congratulate at a baby shower, the mother or the child? And whereas we indeed congratulate and prostrate ourselves before the Christ Child at Christmas, we may not leave the mother out of the picture, for it is her Son Whom we celebrate at Christmas. Like the shepherds who came in haste, we too must ask Mary's permission to see her Son, which if we do, we will be given the necessary grace to know who Christ truly is.
The Christmas tree represents the Tree of Life in the Garden of Paradise. But that tree was but a figure of the true Tree of Life which it foreshadowed--the Tree of the Cross upon which Our Lord Jesus Christ Redeemed us by His Death, and obtained for us the life of supernatural grace. Thus, our Christmas tree is also a symbol of Christ Himself, Who hung upon the Cross for love of us. The ornaments and decorations which we place upon the tree represent our acts of love, prayer, and sacrifice, by which our souls are adorned with the beauties of Divine Grace, merited for us by Our Divine Lord upon the Cross. The bright lights shining upon the tree represent Christ as the Light and Life of the whole world. Finally, the gleaming star on top of the tree is a reminder of the Star of Bethlehem, guiding the Three Holy Kings to the stable cave. This radiant star is also a symbol of the Blessed Virgin Mary, who as the Mother given to us from the Cross--the Tree of Life--by our Savior Himself, guides weary mankind to the foot of the manger, wherein lies her Divine Son, the Light of the World, and the Lord and Savior of all mankind.
Traditional Blessing of a Christmas Tree Pre-Vatican II (1955):
Sometime during the evening of December 24th, the Father or other head of the family [Leader:] blesses the Christmas Tree after it has been decorated. It will be lit during the Blessing. The others [All:] make the responses.
[Leader:] O God, come to my assistance.
[All:] O Lord, make haste to help me. 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.
[Leader:] Then shall all the trees of the forest exult before the Lord, for He comes.
Psalm 95
"Cantáte Dómino cánticum novum"
1. Sing to the Lord a new song; * sing to the Lord, all you lands.
2. Sing to the Lord; bless His name; * announce His salvation, day after day.
1. Tell His glory among the nations; * among all peoples, His wondrous deeds.
2. For great is the Lord, and highly to be praised; * awesome is He beyond all gods.
1. For all the gods of the nations are things of nought, * but the Lord made the heavens.
2. Splendor and majesty go before Him; * praise and grandeur are in His sanctuary.
1. Give to the Lord, you families of nations, give to the Lord glory and praise; * give to the Lord the glory due His name!
2. Bring gifts, and enter His courts; * worship the Lord in holy attire.
1. Tremble before Him, all the earth; * say among the nations: The Lord is king.
2. He has made the world firm, not to be moved; * He governs the peoples with equity.
1. Let the heavens be glad and the earth rejoice; let the sea and what fills it resound; * let the plains be joyful, and all that is in them!
2. Then shall all the trees of the forest exult before the Lord, for He comes; * for He comes to rule the earth.
1. He shall rule the world with justice * and the peoples with His constancy.
2. Glory be to the Father and to the Son * and to the Holy Ghost.
1. As it was in the beginning, is now, and ever shall be, * world without end. Amen.
[Leader:] Then shall all the trees of the forest exult before the Lord, for He comes.
[Reader:] A Reading from the Prophet Isaiah:
Thus saith the Lord: The land that was desolate and impassable shall be glad, and the wilderness shall rejoice and shall flourish like the lily. It shall bud forth and blossom, and shall rejoice with joy and praise: the glory of Libanus is given to it: the beauty of Carmel and Saron, they shall see the glory of the Lord and the beauty of our God. Now, O Lord, on us have mercy.
[All:] Thanks be to God.
[Leader:] And there shall come forth a rod out of the root of Jesse.
[All:] And a flower shall rise up out of his root.
[Leader:] O Lord, hear my prayer.
[All:] And let my cry come to Thee.
[Leader:] Let us pray. O God, who hast made this most holy night to shine forth with the brightness of the True Light, deign to bless this tree (the tree is sprinkled with holy water) which we adorn with lights in honor of Him who has come to enlighten us who sit in darkness and in the shadow of death. (The tree is lit.) And grant that we upon whom is poured the new light of Thy Word made flesh may show forth in our actions that which by faith shines in our minds. Through Christ our Lord.
Lest we forget the spiritual treasures of the Church and the importance Holy Mother Church places on this Sacred day of our Lord's Nativity, here is a reminder of what is contained in the Raccolta. Let us seek to pray the Divine Office on Christmas and join the Church in triumphant joy:
In order to increase the devotion of all faithful Christians towards the feast of the birthday of our Divine Saviour Jesus Christ, and that they may celebrate it with spiritual profit to their souls, Pope Sixtus V., by his brief, Ut fidelium devotio, dated Oct. 22, 1586, granted the following Indulgences, viz.:
i. The indulgence of 100 years to all those who, being truly penitent, having Confessed and Communicated, shall recite the Divine Office on that day, or assist in person in any church where Matins and Lauds are said;
ii. One hundred years indulgence for the Mass, and the same for first and second Vespers;
iii. The indulgence of forty years for each of the hours of Prime, Tierce, Sext, None, and Compline.
Hodie nobis coelorum rex de virgine nasci dignatus est, ut hominem perditum ad coelestia regna revocaret. Gaudet exercitus angelorum: Quia salus aeterna humano generi apparuit. Gloria in excelsis Deo et in terra pax hominibus bonae voluntatis: quia salus aeterna humano generi apparuit.
Today the king of heaven has deigned to be born of a virgin in order that fallen man can be recalled to the heavenly kingdom. The army of angels rejoice because eternal salvation has appeared to the human race. Noel, Noel!
Pope Saint Leo the Great Sermon I On the Nativity of Our Lord Jesus Christ
I. Our Saviour, dearly Beloved, is born this day, let us rejoice. It is not fitting that sadness be where there is the birth of Life, Life which abolishes the fear of death and fills us with gladness of promised immortality. No one is excluded from sharing in this gaiety, there is one common reason of joy for all : Our Lord, the Destroyer of sin and death, just as He found no one free from guilt, so came to free all.
Let him who is sanctified exult, for he draws nigh to the palm of victory. Let the sinner rejoice, for he is invited to receive pardon. Let the Gentile be revived, for he is called to life. For the Son of God, in the fullness of time, decreed by the inscrutable depths of the divine counsel, has assumed the nature of the human race to reconcile it to its author, so that the devil, the inventor of death, might be vanquished by that very nature he had vanquished.
In this combat that He entered into for us, the contest was fought with a great and wonderful fairness : the omnipotent God took on this most cruel enemy, not in His majesty, but in our lowliness, presenting to him the same form and the same nature as ours, sharing in our mortality but free from all sin.
Far removed indeed from this nativity is what we read with regard to all men : “No one is free from sin, not even the infant whose life upon the earth is but a day” (Job 14 : 4). Nothing, therefore, of the concupiscence of the flesh passed into this unique nativity, nothing of the law of sin flowed into it.
A royal virgin of the house of David is chosen as the bearer of the Sacred Fruit, who had conceived her divine and human Offspring in her soul, before she conceived Him in her body. And lest, ignoring the divine plan, she be fearful at such unheard of tidings, she learns from an angelic colloquy what was to be wrought in her by the Holy Ghost. Nor did she, who was about to become the Mother of God, believe that this betokened the loss of her virginity. Why should she doubt this new manner of nativity, she to whom the power of the Most High is promised ? The faith of she who believed is confirmed by the witness of a preceding miracle, and to Elizabeth is given surprising fruitfulness; that it might not be doubted, that He Who had given to the barren to conceive, would do likewise to a virgin.
II. The Word of God, therefore, God, the Son of God, Who in the beginning was with God, by Whom all things were made, and without Whom was made nothing that was made, became man, that He might free man from eternal death : so inclining Himself to take on our lowliness without lessening His majesty, that remaining what He was, and taking upon Himself what He was not, He might join the true form of a servant to that form in which He is equal to God the Father; and by such a bond so link both natures, that neither glorification consume the lower, nor assumption lessen the higher.
What is proper to each substance being preserved, then, and coming together in One Person, lowliness is assumed by majesty; infirmity, by power; mortality, by immortality : and to pay the debt of our present state, an inviolable nature is united to our suffering one; and true God and true man are combined into the unity of One Lord, so that, as was needed for our healing, one and the same Mediator of God and men, might, by the one, suffer death, and by the other, rise again from the dead. Rightly then, did the birth of our salvation bring no taint of corruption to the Virginal integrity; for the birth of Truth, was the guardian of virginity.
Such a Birth, dearly Beloved, befitted Christ, the Power of God, and the Wisdom of God; whereby He would be both similar to us by His humanity and far above us by His divinity. For unless He were true God, He could bring us no remedy; and were He not true man, He could offer us no example. The exulting angels, therefore, sing at the birth of the Lord : “Glory to God in the Highest” and “peace on earth” is proclaimed “to men of good will”. For they see the heavenly Jerusalem being constructed from all the peoples of the earth. With what joy must not lowly mankind be glad in this unspeakable work of the divine compassion, when the sublimity of the angels rejoices so much ?
III. Let us, therefore, give thanks, dearly Beloved, to God the Father, through the Son, in the Holy Ghost; Who, because of the exceeding great love wherein He has loved us, has had compassion on us : and “even when we were dead in sins, hath quickened us together in Christ” [Eph. 2:5], that in Him we might be a new creature, and a new work. Let us put off therefore the old man with his deeds; for being made partakers of the birth of Christ, let us renounce the deeds of the flesh [Col. 3:9].
Acknowledge, O Christian, the dignity that is yours, and having been made a partaker of the divine nature, do not by a degenerate manner of living fall back into your former vileness. Remember of Whose Head, and of Whose Body, you are a member. Remind yourself that having been rescued from the powers of darkness, you have now been transferred into the light and the kingdom of God.
By the sacrament of baptism you have become the temple of the Holy Ghost : do not, by evil deeds, drive out from you such a great Guest and submit yourself again to the slavery of the devil; for your price was the Blood of Christ; because in truth He shall judge you, He Who in mercy has redeemed you, Who with the Father and the Holy Ghost, livest and reignest, world without end. Amen.
In an effort to make available the traditional Catholic pre-1955 spirituality, I will be posting the Traditional Mass Propers for the Octave Day of the Holy Innocents, which was traditionally celebrated today.
Dom Gueranger writes in his seminal work on the Liturgical Year for this Octave Day:
"We finish to-day the Octave consecrated to the memory of the Holy Innocents of Bethlehem. Thanks be to God, who has given them to us to be our intercessors and our models! Their name will not reappear on the Church’s Calendar until the return of the Christmas Solemnity; let us therefore devoutly approach these sweet Infant Saints—venerate them, love them, and address to them our farewell prayers.
"The Holy Church, which on the Feast vested in the colour of mourning, and this out of condolence with Rachel’s grief, now on the Octave Day clothes herself in the red of her Martyrs, in order to honour these Babes who shed their Blood for Jesus. Notwithstanding, she is full of tender compassion for those poor Mothers, who suffered such agonies of grief at the sight of the murder of their little ones; she continually alludes to them in to-day’s Liturgy, and reads in the Office of Matins a passage from an ancient Sermon which vividly describes their feelings...
"Among these Children thus cruelly massacred, from the age of two years and under, there were some belonging to those Shepherds of Bethlehem who had been called on the Night of our Saviour's Birth to go and adore him in his Crib. These, after Mary and Joseph the first worshippers of the Incarnate Word, thus offered to the God who had called them the most precious treasure they possessed. They knew to what Child their children were sacrificed, and a holy pride filled their souls as they thought of this new proof of God's singular mercy to them in preference to so many others of their fellowcreatures.
"As to Herod, he was foiled in his schemes, as must ever be the case with those who wage war against Christ and his Church. His edict for the murder of every male child that was two years old or younger, included Bethlehem and its entire neighbourhood; but the Child he alone cared for, and wished to destroy, escaped the sword and fled into Egypt. It was another proof of the world's folly in opposing the designs of God; and, in this instance, the very measure that was intended to effect evil produced good: the tyrant enriched the Church of heaven with Saints, and the Church militant with so many fresh patrons."
The American Ecclesiastical Review published in 1902, shared courtesy of Aleteia, explains a very interesting custom observed in a few places, sadly not even kept in the 1962 Missal, on the unique color vestments for both December 28th and January 3rd in honor of the Holy Innocents:
"On Holy Innocents [December 28] violet is ordinarily used at the Mass and Office. For the spirit of the feast indicates a twofold sentiment—that of sorrow with the weeping Hebrew mothers, and that of limbo where the little Innocents were necessarily to be detained until after the sealing of our Redemption in the Resurrection of our Lord. But when the feast of Holy Innocents happens on a Sunday, its spirit mingles with that of the joy peculiar to the octave of Christmas … Hence the Church does not permit violet, which is the color both of sorrow and of penance, on Sunday, indicating by the red color that on that day she forgets the sadness and regards the little victims of Bethlehem simply as martyrs of Christ.
"However, on the eighth day of Holy Innocents she uses rose color. Rose is red tempered by white. Red is the martyr’s sign; white the vane of peace and truth and innocence. Thus the Church indicates by the choice of this color on the eighth day, that at the termination of their course of martyrdom these little ones obtain the heavenly reward of innocence; they are virgins that have passed through the purifying process of a singular baptism by blood … white and red commingled mark the color of our little Innocents in fair, scarce-blushing rose."
Many other sources (e.g. Matters Liturgical, the Catholic Encyclopedia, the 8th Edition of the Baltimore Ceremonial, etc) just refer to the Octave Day of Holy Innocents as a day with red vestments, in contrast to the pre-1955 rubrics which prescribe violet for their December 28th feastday.
Collect:
O God, whose praise the martyred Innocents on this day confessed, not by speaking, but by dying, destroy all the evils of sin in us, that our life also may proclaim in deeds, thy faith which our tongues profess. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen.
Christ is born, glorify Him. Christ from heaven, go out to meet Him. Christ on earth, be exalted. Sing to the Lord all the whole earth; and that I may join both in one word, let the heavens rejoice, and let the earth be glad, for Him who is of heaven and then of earth. Christ in the flesh, rejoice with trembling and with joy; with trembling because of your sins, with joy because of your hope.
Again, the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. The people who sat in the darkness of ignorance, let them see the great Light full of knowledge. Old things have passed away, behold all things have become new. The letter gives way, the Spirit comes to the front. The shadows flee away, the truth comes in on them. Melchizedek is concluded. He who was without Mother becomes without Father (without mother of His former state, without father of His second). The laws of nature are upset; the world above must be filled. Christ commands it, let us not set ourselves against Him. O clap your hands together all you people, because unto us a Child is born, and a Son given unto us, whose government is upon His shoulder (for with the cross it is raised up), and His name is called The Angel of the Great Counsel of the Father. Let John cry, prepare the way of the Lord; I too will cry the power of this Day. He who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the same yesterday, and today, and forever. Let the Jews be offended, let the Greeks deride; let heretics talk until their tongues ache. Then shall they believe, when they see Him ascending into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.
This is our present Festival; it is this which we are celebrating today, the Coming of God to Man, that we might go forth, or rather (for this is the more proper expression) that we might go back to God - that putting off of the old man, we might put on the new; and that as we died in Adam, so we might live in Christ, being born with Christ and crucified with Him and buried with Him and rising with Him. For I must undergo the beautiful conversion, and as the painful succeeded the more blissful, so must the more blissful come out of the painful. For where sin abounded grace did much more abound; and if a taste condemned us, how much more does the passion of Christ justify us? Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own, but as belonging to Him who is ours, or rather as our master's; not as of weakness, but as of healing; not as of creation, but of re-creation.
Coronation of the Virgin with St. Catherine of Alexandria, St. John the Evangelist, St. John the Baptist
Simple (1954 Calendar): January 3rd
Just as I mentioned yesterday on the Octave Day of St. Stephen, very little information is readily available on the Internet for the celebrations that were part of the Catholic Calendar before the 1950s, when changes to the Missal became more profound.
This Octave is a Simple Octave, meaning with the reforms of 1911, that only the Feastday and the Octave Day itself was kept. The intra Octave days are not commemorated in the Mass or in the Breviary, which is a departure from the pre-1911 practice where they would have been commemorated in the intervening days. Those interested in the Breviary for the Octave Day of St. John as in place before the pre-1911 changes should click here.
"The Octave of the Beloved Disciple closes to-day: let us devoutly offer him our parting homage. We shall meet him again, during the year; for, on May 6, when the Resurrection of his Divine Master is gladdening the Church with the Easter joys, we shall have the Feast of our Apostle's Confession made before the Latin Gate: but his grand Feast ends to-day, and he has done too much on our behalf this Christmas for us to allow this Octave Day to pass without returning him our warmest thanks. Let us begin by exciting ourselves to a great reverence for our Saint; and to this end, let us continue the considerations we were making this day week on the favours conferred upon him by Jesus."
Collect:
Shine upon thy Church, O Lord, in thy goodness, that, enlightened by the teachings of Blessed John, thy Apostle and Evangelist, she may attain to everlasting gifts. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen
For information on today's feast, besides these Proper Prayers, please click here.
INTROIT
At the name of Jesus every knee should bend of those in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of the Father.
Ps. 8:2. O Lord, our Lord, how glorious is Your name over all the earth!
V. Glory be . . .
COLLECT - O God, it was You who conferred the name of Jesus upon Your only-begotten Son, the Savior of the world. Grant that by venerating His holy name on earth we may enjoy His presence in heaven. Through the same Jesus Christ, Your Son, our Lord, who lives and rules with You in the unity of the Holy Spirit, one God forever and ever.
EPISTLE
Acts 4:8-12
In those days, Peter, filled with the Holy Ghost, said to them: "Ye princes of the people and ancients, hear. If we this day are examined concerning the good deed done to the infirm man, by what means he hath been made whole: Be it known to you all and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him, this man standeth here before you, whole.
" This is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved."
GRADUAL
Save us, O Lord our God, and gather us from among the nations that we may give thanks to Your holy name and glory in praising You.
V. You, O Lord, are our Father, our Redeemer. From eternity is Your name.
Alleluia, alleluia! V. Ps. 144:21
My lips shall speak the praise of the Lord; let all men bless His holy name.
Alleluia!
GOSPEL
Luke 2:21
At that time, after eight days were accomplished, that the child should be circumcised, his name was called JESUS, which was called by the angel before he was conceived in the womb.
Adoration of the Holy Name of Jesus - by El Greco
OFFERTORY
Ps. 85:12, 5
I will praise You, O Lord my God, with all my heart, and I will glorify Your name forever. For You, O Lord, are sweet and mild, abounding in kindness to all who call upon You, alleluia!
SECRET
May Your blessing, O most merciful God, which makes all creation flourish, sanctify this our sacrifice, which we offer You to the glory of the Name of Your Son, our Lord Jesus Christ, and may it be pleasing to Your majesty as an act of praise and be profitable to us for our salvation.
Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.
R. Amen.
COMMUNION
Ps. 85:9-10
All the nations You have made shall come and worship You, O Lord, and glorify Your name. For great You are and do wondrous deeds. You alone are God. Alleluia!
POST COMMUNION - O Almighty and eternal God, who created and redeemed us, graciously hear our petitions. Receive kindly and favorably this saving Sacrificial Victim, which we have offered to Your majesty in honor of the name of Your Son, our Lord Jesus Christ. Pour out Your grace upon us, that we may rejoice to see our names written in heaven under the glorious name of Jesus, who is the pledge of our eternal predestination. Through the same Jesus Christ, our Lord . . .
Very little information is readily available on the Internet for the celebrations that were part of the Catholic Calendar before 1955 when changes to the Missal became more profound. The 1962 Roman Catholic Missal does not include some of these older celebrations and is missing over a dozen octaves.
Like St. John the Evangelist and the Holy Innocents, the Octave of St. Stephen was a simple octave. The collect prayer for this Octave was as a result only said on the Octave Day and not on the intervening days within the Octave. When today is celebrated as the Holy Name of Jesus (on years when neither January 2nd, 3rd, 4th, nor 5th falls on a Sunday), the Mass is said for the Holy Name and not said for the Octave of St. Stephen. Rather, a second oration would be added for this Octave Day and a commemoration would be made during the praying of Lauds. Before the 1911 changes under Pope St. Pius X, the Holy Name of Jesus was always kept on the Second Sunday after Epiphany as one of the three Octave Days of the Comites, all previously ranked as Doubles, would have occupied this Sunday.
Yesterday we finished the Octave of the Birth of Jesus; to-day we shall finish the Octave of St Stephen; but this without losing sight one moment of the Divine Babe, whose Court is formed by Stephen, John the Beloved Disciple, the Holy Innocents, and St Thomas of Canterbury. In five days we shall see the Magi prostrate before the Crib of the new-born King; they are already on the way, and the Star is advancing towards Bethlehem. Let us spend the interval in reconsidering how great is the glory of our Emmanuel in his having lavished such extraordinary favours on these Saints whom he has chosen to be near him at his first coming into the world.
Let us begin with Stephen, for this is the last day of the Octave dedicated to him by the Church. We must take leave of him now till the month of August, when we shall again meet him on the Feast of the Finding of his Relics.
In a sermon which was for a long time thought to have been written by St Augustine, we find it mentioned that St Stephen was in the flower of his youth when he was called by the Apostles to receive the sacred character of deaconship. Six others were ordained deacons with him; and these seven, whose office was to minister at the Altar here below, represented the seven Angels, whom St John saw standing near the Altar in heaven. Stephen was appointed as the head of the Seven, and St Irenæus, who lived in the second century, calls him the Arch-Deacon.
The characteristic virtue of a Deacon is fidelity. Hence, he is intrusted with the care of the treasures of the Church, treasures which consist not merely in the alms destined for the poor, but in that which is the most precious thing in heaven and earth—the Blood of our Lord Jesus Christ, of which the Deacon is the minister, in virtue of his Order. For this reason, the Apostle St Paul, in his first Epistle to Timothy, bids the Deacons hold the Mystery of Faith in a pure conscience.[1]
It was, therefore, more than an appropriate coincidence, that the first of all the Martyrs was a Deacon, for Martyrdom is the great proof of fidelity, and fidelity is the official virtue of the Diaconate. This same truth is still more strongly impressed upon us by the fact that the three who stand pre-eminent amongst the Martyrs of Christ are vested in the holy Dalmatic—the three glorious Deacons: Stephen, the glory of Jerusalem; Laurence, the pride of Rome; and Vincent, of whom Spain so justly boasts. The present holy season gives us Stephen, who has been gladdening us with his festal presence ever since Christmas Day, and Vincent, whose feast falls on January 22. Laurence will come to us, with his rich waving Palm, in the sunny month of August; and Stephen, in the same month, will visit us, a second time, in the Feast of the Finding of his Relics.
With the intention of paying respect to the Holy Order of Deaconship in the person of its first representative, it is a custom in a great many Churches, on the Feast of St Stephen, that Deacons should fulfil every office which is not beyond their Order. For example, the Chanter yields his staff of office to a Deacon; the Choristers, who assist the Chanter, are also Deacons, vested in Dalmatics; and the Epistle of the Mass is sung by a Deacon, because it is the passage from the Acts of the Apostles which relates the history of the holy Martyr’s death.
The institution of St Stephen’s Feast, and its being fixed on the day immediately following that of our Lord’s Birth, are so ancient that it is impossible to assign their date. The Apostolic Constitutions, which were compiled at the latest towards the close of the third century, mention this Feast as already established, and that, too, on the morrow of Christmas Day. St Gregory of Nyssa and St Asterius of Amasea, both of them earlier than the miraculous discovery of the Holy Deacon’s Relics, have left us Homilies for the Feast of St Stephen, in which they lay stress on the circumstance of its having the honour to be kept the very day after the solemnity of Christmas. With regard to its Octave, the institution is less ancient, though the date cannot be defined. Amalarius, who wrote in the ninth century, speaks of this Octave as already established; and Notker's Martyrology, compiled in the tenth century, makes express mention of it.
But how comes it that the Feast of a mere Deacon has been thus honoured, whilst almost all those of the Apostles have no Octave? The rule followed by the Church in her Liturgy is to give more or less solemnity to the Feasts of the Saints, according to the importance of the services they rendered to mankind. Thus it is that the honour she pays to St Jerome, for example, who was only a Priest, is more marked than that she gives to a great number of holy Popes. It is her gratitude which guides her in assigning to the Saints their respective rank in her Calendar, and the devotion of the Faithful to the saintly benefactors whom she now venerates as members of the Church Triumphant is thus regulated by a safe standard. St Stephen led the way to Martyrdom; his example inaugurated that sublime witnessing by shedding one’s own blood, which is the very strength of the Church, ratifies the truths she teaches to the world, and confirms the hopes of eternal reward promised by those truths. Glory, then, and honour to the Prince of Martyrs! As long as time shall last, so long shall the Church on earth celebrate the name of Stephen, who was the first to shed his blood for the God who died on Calvary!
Collect: O God, the teacher and ruler of them that are thy ministers, who didst adorn the early days of thy Church by the ministry and precious blood of blessed Stephen the Levite; grant, we beseech thee, that meeting with pardon at the hour of our death, we may deserve to follow his example, and be aided by his intercession. Through Jesus Christ our Lord.
For information on the spirituality and devotions for today's feast, not just the Mass Prayers, please click here.
Traditional Propers:
INTROIT Isaiah 9:6 A Child is born to us, and a son is given to us; upon his shoulder is supreme sovereignty, and his name shall be called the Angel of great counsel. Ps. 97:1. Sing a new canticle to the Lord, for He has done wondrous things. V. Glory be . . .
COLLECT - O God, it was through the Motherhood of the Blessed Virgin Mary that You bestowed the gift of eternal life upon mankind. Grant that we may feel the powerful intercession of Mary, through whom we were privileged to receive the giver of life, Jesus Christ, Your Son, our Lord; who lives and rules with You . . .
EPISTLE Titus 2:11-15 Beloved: The grace of God our Saviour 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 Saviour 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 and rebuke with all authority. Let no man despise thee.
GRADUAL Ps. 97:3-4, 2 All the ends of the earth have seen the salvation of our God. Sing joyfully to God, all the earth. V. The Lord has made His salvation known; in the sight of the nations He has revealed His justice.
Alleluia, alleluia! V. Heb. 1:1-2 God, who in divers manners spoke in times past to the fathers by the prophets, last of all in these days has spoken to us by His Son. Alleluia!
GOSPEL Luke 2:21 At that time, when eight days were fulfilled for the circumcision of the Child, His name was called Jesus, the name given to Him by the Angel before He was conceived in the womb.
OFFERTORY Ps. 88:12, 15 Yours are the heavens and Yours are the earth; the world and its fullness You have founded. Justice and judgment are the foundation of Your throne.
SECRET - Accept our offerings and prayers, O Lord. Cleanse us by this heavenly rite and in Your mercy hear our petitions. Through Our Lord . . .
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:
COMMUNION Ps. 97:3 All the ends of the earth have seen the salvation of our God.
POST COMMUNION - O Lord, may this Communion cleanse us from sin, and bestow on us spiritual health from heaven through the intercession of the Blessed Virgin Mary, Mother of God. Through the same Jesus Christ, our Lord . . .
Today is the annual Blessing of Wine for the Feast of St. John. Read more here. Photos were taken this morning at the Shrine of Christ the King in Chicago.
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Matthew is a Third Order Dominican from Chicago and an expert on Catholicism, with an emphasis on Traditional Fasting. He has written for "A Catholic Life" since 2005. Matthew is a Certified Catechist and is a speaker available to address your next parish or Catholic conference gathering. Matthew spends his leisure time traveling, teaching, writing, and enjoying Catholic culture. He is also a writer for "Catholic Family News" and "The Fatima Center." Please contact Matthew directly regarding advertising requests for A Catholic Life or in regard to speaking engagements.
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