New Years Indulgences

If you don't know what an indulgence is or how to get one, please view my Indulgences post.

December 31 Indulgence: A PLENARY INDULGENCE is granted when the Te Deum is recited publicly on the last day of the year. Otherwise a partial indulgence is granted to those who recite the Te Deum in thanksgiving.

January 1 Indulgence: A PLENARY INDULGENCE is granted when the Veni, Creator Spiritus is recited on the first of January or Pentecost.

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Saint for the Year Update

With the Christmas and New Years Celebrations, I have not been able to recently contact the person who is kind enough to pull the saints for the Saint for the Year Devotion. I appreciate everyone's patience. I hope to have more results in the next few days. Thank you for understanding.

Also, this is my 2000th post to this blog! This is a terrific milestone!

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Pope St. Anicetus

Simple (1955 Calendar): April 17

Pope St. Anicetus was the 11th pope, who reigned from c. 154 - c. 167 AD. St. Anicetus' papacy was marked by a conflict with the Christians under St. Polycarp of Smyrna, who wanted to celebrate Easter three days after Passover. The Church since the time of St. Peter had instead always ensured the celebration of Easter would be on a Sunday. To alleviate the situation, Pope St. Anicetus allowed the Christians under St. Polycarp to celebrate Easter their way. They continued to do so until the Council of Nicea, which suppressed such practices.

Pope St. Anicetus also forbade priests from having long hair because the Gnostics at this time were characterized by their long hair. It was a decree that allowed the faithful to recognize the difference between the Gnostics and true Christians.

Also in the papacy of St. Anicetus, Montanism was finally condemned. It was a heresy of the time with many differences with Catholicism - Catholicism is the original and true form of Christianity. Most notable of all the adherents to Montanism was Tertullian, the famous Early Christian writer who fell into such heresy later in his life.

Pope St. Anicetus died in c. 167 AD and his feastday is April 17.

Prayer:

Look forgivingly on Thy flock, Eternal Shepherd, and keep it in Thy constant protection, by the intercession of blessed Anicetus, Thy Martyr and Sovereign Pontiff, who Thou didst constitute Shepherd of the whole Church. Through our Lord.

Prayer Source: 1962 Roman Catholic Daily Missal

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Feast of the Holy Innocents

Today is the Feast of the Holy Innocents and the 4th Day of Christmas. It is a great time to start a novena for the unborn. For more information on today's feastday, see my post from last year.

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Words of Inspiration: December 28, 2006

"Jesus calls the poor and simple shepherds by means of angels to manifest Himself to them. He calls the learned men by means of their science. And all of them moved interiorly by grace hasten to adore Him. He calls all of us with divine inspirations and He communicates Himself to us with His Grace. How many times has He not lovingly invited us also? And with what promptitude have we replied? My God I blush and am filled with confusion at having to reply to such a question" (St. Padre Pio)

PS: I would like to ask all readers to pray for a special intention of mine. God knows what it is. I would appreciate your prayers. Thank you.

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Review: Ordinary Work, Extraordinary Grace

I have just read and greating enjoyed "Ordinary Work, Extraordinary Grace: My Spiritual Journey in Opus Dei" by Scott Hahn, which is about Opus Dei. Opus Dei is currently the only personal prelate of the Church. Opus Dei's spiritual foundation is divine filiation, the theological term is based off of 1 John 3:2 meaning "We are God's children". Jesus Christ, the only begotten Son of God, is also God Himself. Yet, through divine filiation we have a share in His sonship. We share not an eternal sonship like Jesus but rather one created by the grace of God through our baptism.

Page 17 states the central concept very well: "This seems paradoxical: the finite contains the infinite. But it is God Himself who made this possible, by assuming human flesh in Jesus Christ. In doing so, He humanized His divinity, but He also divinized humanity, and thus sanctified - made holy - everything that fills up a human life: friendship, meals, family, travel, study, and work."

Thus, Opus Dei is about the sanctification of all aspects of our daily lives. Through a deep prayer like that includes the Mass, Rosary, Liturgy of the Hours, etc along with doing all things in great love, we grow closer to God. For Jesus taught us an example to follow, and we should realize that He too worked continuously to proclaim the Gospel. Work is something that can be made holy.

This book is highly recommended to those interested in Opus Dei.  I have read both positive and negative things on Opus Dei. Please do not base all of your opinions about the organization solely on this book. Several books concerning Opus Dei have already been added to the comment box below by readers. I suggest reading other books on the subject before coming to a conclusion on the organziation.

Note: This book has a Nihil Obstat by Reverend Michael F. Hull, STD, Censor Librorum. It has an Imprimatur by Most Reverend Robert A. Brucato.

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Feastday of St. John

Today is the Feast of St. John the Evangelist as well as the 3rd day in the Octave of Christmas. See my post from last year for more information.

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Feast of St. Stephen

Today is the Second Day in the Octave of Christmas as well as the Feast of St. Stephen. See my post on St. Stephen for prayers and more information.

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Christmas 2006: Urbi et Orbi

Here is the text of Pope Benedict XVI's Urbi et Orbi Address, which is given on Christmas Day and Easter each year by the Holy Father:

"Salvator noster natus est in mundo" (Roman Missal)

"Our Saviour is born to the world!" During the night, in our Churches, we again heard this message that, notwithstanding the passage of the centuries, remains ever new. It is the heavenly message that tells us to fear not, for "a great joy" has come "to all the people" (Lk 1:10). It is a message of hope, for it tells us that, on that night over two thousand years ago, there "was born in the city of David a Saviour, who is Christ the Lord" (Lk 2:11). The Angel of Christmas announced it then to the shepherds out on the hills of Bethlehem; today the Angel repeats it to us, to all who dwell in our world: "The Saviour is born; he is born for you! Come, come, let us adore him!".

But does a "Saviour" still have any value and meaning for the men and women of the third millennium ? Is a "Saviour" still needed by a humanity which has reached the moon and Mars and is prepared to conquer the universe; for a humanity which knows no limits in its pursuit of nature’s secrets and which has succeeded even in deciphering the marvellous codes of the human genome? Is a Saviour needed by a humanity which has invented interactive communication, which navigates in the virtual ocean of the internet and, thanks to the most advanced modern communications technologies, has now made the Earth, our great common home, a global village? This humanity of the twenty-first century appears as a sure and self-sufficient master of its own destiny, the avid proponent of uncontested triumphs.

So it would seem, yet this is not the case. People continue to die of hunger and thirst, disease and poverty, in this age of plenty and of unbridled consumerism. Some people remain enslaved, exploited and stripped of their dignity; others are victims of racial and religious hatred, hampered by intolerance and discrimination, and by political interference and physical or moral coercion with regard to the free profession of their faith. Others see their own bodies and those of their dear ones, particularly their children, maimed by weaponry, by terrorism and by all sorts of violence, at a time when everyone invokes and acclaims progress, solidarity and peace for all. And what of those who, bereft of hope, are forced to leave their homes and countries in order to find humane living conditions elsewhere? How can we help those who are misled by facile prophets of happiness, those who struggle with relationships and are incapable of accepting responsibility for their present and future, those who are trapped in the tunnel of loneliness and who often end up enslaved to alcohol or drugs? What are we to think of those who choose death in the belief that they are celebrating life?

How can we not hear, from the very depths of this humanity, at once joyful and anguished, a heart-rending cry for help? It is Christmas: today "the true light that enlightens every man" (Jn 1:9) came into the world. "The word became flesh and dwelt among us" (Jn 1:14), proclaims the Evangelist John. Today, this very day, Christ comes once more "unto his own", and to those who receive him he gives "the power to become children of God"; in a word, he offers them the opportunity to see God’s glory and to share the joy of that Love which became incarnate for us in Bethlehem. Today "our Saviour is born to the world", for he knows that even today we need him. Despite humanity’s many advances, man has always been the same: a freedom poised between good and evil, between life and death. It is there, in the very depths of his being, in what the Bible calls his "heart", that man always needs to be "saved". And, in this post-modern age, perhaps he needs a Saviour all the more, since the society in which he lives has become more complex and the threats to his personal and moral integrity have become more insidious. Who can defend him, if not the One who loves him to the point of sacrificing on the Cross his only-begotten Son as the Saviour of the world?

"Salvator noster": Christ is also the Saviour of men and women today. Who will make this message of hope resound, in a credible way, in every corner of the earth? Who will work to ensure the recognition, protection and promotion of the integral good of the human person as the condition for peace, respecting each man and every woman and their proper dignity? Who will help us to realize that with good will, reasonableness and moderation it is possible to avoid aggravating conflicts and instead to find fair solutions? With deep apprehension I think, on this festive day, of the Middle East, marked by so many grave crises and conflicts, and I express my hope that the way will be opened to a just and lasting peace, with respect for the inalienable rights of the peoples living there. I place in the hands of the divine Child of Bethlehem the indications of a resumption of dialogue between the Israelis and Palestinians, which we have witnessed in recent days, and the hope of further encouraging developments. I am confident that, after so many victims, destruction and uncertainty, a democratic Lebanon, open to others and in dialogue with different cultures and religions, will survive and progress. I appeal to all those who hold in their hands the fate of Iraq, that there will be an end to the brutal violence that has brought so much bloodshed to the country, and that every one of its inhabitants will be safe to lead a normal life. I pray to God that in Sri Lanka the parties in conflict will heed the desire of the people for a future of brotherhood and solidarity; that in Darfur and throughout Africa there will be an end to fratricidal conflicts, that the open wounds in that continent will quickly heal and that the steps being made towards reconciliation, democracy and development will be consolidated. May the Divine Child, the Prince of Peace, grant an end to the outbreaks of tension that make uncertain the future of other parts of the world, in Europe and in Latin America.

"Salvator noster": this is our hope; this is the message that the Church proclaims once again this Christmas day. With the Incarnation, as the Second Vatican Council stated, the Son of God has in some way united himself with each man and women (cf. Gaudium et Spes, 22). The birth of the Head is also the birth of the body, as Pope Saint Leo the Great noted. In Bethlehem the Christian people was born, Christ’s mystical body, in which each member is closely joined to the others in total solidarity. Our Saviour is born for all. We must proclaim this not only in words, but by our entire life, giving the world a witness of united, open communities where fraternity and forgiveness reign, along with acceptance and mutual service, truth, justice and love.

A community saved by Christ. This is the true nature of the Church, which draws her nourishment from his Word and his Eucharistic Body. Only by rediscovering the gift she has received can the Church bear witness to Christ the Saviour before all people. She does this with passionate enthusiasm, with full respect for all cultural and religious traditions; she does so joyfully, knowing that the One she proclaims takes away nothing that is authentically human, but instead brings it to fulfilment. In truth, Christ comes to destroy only evil, only sin; everything else, all the rest, he elevates and perfects. Christ does not save us from our humanity, but through it; he does not save us from the world, but came into the world, so that through him the world might be saved (cf. Jn 3:17).

Dear brothers and sisters, wherever you may be, may this message of joy and hope reach your ears: God became man in Jesus Christ, he was born of the Virgin Mary and today he is reborn in the Church. He brings to all the love of the Father in heaven. He is the Saviour of the world! Do not be afraid, open your hearts to him and receive him, so that his Kingdom of love and peace may become the common legacy of each man and woman. Happy Christmas!

Source: Vatican

Image Source: REUTERS/Osservatore Romano/Handout

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Pope Benedict XVI celebrates Midnight Mass

Pope Benedict XVI celebrated his second Midnight Mass for Christmas as Pope this year. Here is the text of his homily:

Dear Brothers and Sisters,

We have just heard in the Gospel the message given by the angels to the shepherds during that Holy Night, a message which the Church now proclaims to us: "To you is born this day in the city of David a Savior, who is Christ the Lord. And this will be a sign for you: you will find a babe wrapped in swaddling clothes and lying in a manger" (Lk 2:11-12). Nothing miraculous, nothing extraordinary, nothing magnificent is given to the shepherds as a sign. All they will see is a child wrapped in swaddling clothes, one who, like all children, needs a mother's care; a child born in a stable, who therefore lies not in a cradle but in a manger. God's sign is the baby in need of help and in poverty. Only in their hearts will the shepherds be able to see that this baby fulfills the promise of the prophet Isaiah, which we heard in the first reading: "For to us a child is born, to us a son is given; and the government will be upon his shoulder" (Is 9:5). Exactly the same sign has been given to us. We too are invited by the angel of God, through the message of the Gospel, to set out in our hearts to see the child lying in the manger.

God's sign is simplicity. God's sign is the baby. God's sign is that he makes himself small for us. This is how he reigns. He does not come with power and outward splendor. He comes as a baby defenseless and in need of our help. He does not want to overwhelm us with his strength. He takes away our fear of his greatness. He asks for our love: so he makes himself a child. He wants nothing other from us than our love, through which we spontaneously learn to enter into his feelings, his thoughts and his will we learn to live with him and to practice with him that humility of renunciation that belongs to the very essence of love. God made himself small so that we could understand him, welcome him, and love him. The Fathers of the Church, in their Greek translation of the Old Testament, found a passage from the prophet Isaiah that Paul also quotes in order to show how God's new ways had already been foretold in the Old Testament. There we read: "God made his Word short, he abbreviated it" (Is 10:23; Rom 9:28). The Fathers interpreted this in two ways. The Son himself is the Word, the Logos; the eternal Word became small enough to fit into a manger. He became a child, so that the Word could be grasped by us. In this way God teaches us to love the little ones. In this way he teaches us to love the weak. In this way he teaches us respect for children. The child of Bethlehem directs our gaze toward all children who suffer and are abused in the world, the born and the unborn. Toward children who are placed as soldiers in a violent world; toward children who have to beg; toward children who suffer deprivation and hunger; toward children who are unloved. In all of these it is the Child of Bethlehem who is crying out to us; it is the God who has become small who appeals to us. Let us pray this night that the brightness of God's love may enfold all these children. Let us ask God to help us do our part so that the dignity of children may be respected. May they all experience the light of love, which mankind needs so much more than the material necessities of life.

And so we come to the second meaning that the Fathers saw in the phrase: "God made his Word short". The Word which God speaks to us in Sacred Scripture had become long in the course of the centuries. It became long and complex, not just for the simple and unlettered, but even more so for those versed in Sacred Scripture, for the experts who evidently became entangled in details and in particular problems, almost to the extent of losing an overall perspective. Jesus "abbreviated" the Word he showed us once more its deeper simplicity and unity. Everything taught by the Law and the Prophets is summed up, he says, in the command: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind You shall love your neighbor as yourself" (Mt 22:37-40). This is everything the whole faith is contained in this one act of love which embraces God and humanity. Yet now further questions arise: how are we to love God with all our mind, when our intellect can barely reach him? How are we to love him with all our heart and soul, when our heart can only catch a glimpse of him from afar, when there are so many contradictions in the world that would hide his face from us? This is where the two ways in which God has "abbreviated" his Word come together. He is no longer distant. He is no longer unknown. He is no longer beyond the reach of our heart. He has become a child for us, and in so doing he has dispelled all doubt. He has become our neighbor, restoring in this way the image of man, whom we often find so hard to love. For us, God has become a gift. He has given himself. He has entered time for us. He who is the Eternal One, above time, he has assumed our time and raised it to himself on high. Christmas has become the Feast of gifts in imitation of God who has given himself to us. Let us allow our heart, our soul and our mind to be touched by this fact! Among the many gifts that we buy and receive, let us not forget the true gift: to give each other something of ourselves, to give each other something of our time, to open our time to God. In this way anxiety disappears, joy is born, and the feast is created. During the festive meals of these days let us remember the Lord's words: "When you give a dinner or a banquet, do not invite those who will invite you in return, but invite those whom no one invites and who are not able to invite you" (cf. Lk 14:12-14). This also means: when you give gifts for Christmas, do not give only to those who will give to you in return, but give to those who receive from no one and who cannot give you anything back. This is what God has done: he invites us to his wedding feast, something which we cannot reciprocate, but can only receive with joy. Let us imitate him! Let us love God and, starting from him, let us also love man, so that, starting from man, we can then rediscover God in a new way!

And so, finally, we find yet a third meaning in the saying that the Word became "brief" and "small". The shepherds were told that they would find the child in a manger for animals, who were the rightful occupants of the stable. Reading Isaiah (1:3), the Fathers concluded that beside the manger of Bethlehem there stood an ox and an ass. At the same time they interpreted the text as symbolizing the Jews and the pagans and thus all humanity who, each in their own way, have need of a Savior: the God who became a child. Man, in order to live, needs bread, the fruit of the earth and of his labor. But he does not live by bread alone. He needs nourishment for his soul: he needs meaning that can fill his life. Thus, for the Fathers, the manger of the animals became the symbol of the altar, on which lies the Bread which is Christ himself: the true food for our hearts. Once again we see how he became small: in the humble appearance of the host, in a small piece of bread, he gives us himself.

All this is conveyed by the sign that was given to the shepherds and is given also to us: the child born for us, the child in whom God became small for us. Let us ask the Lord to grant us the grace of looking upon the crib this night with the simplicity of the shepherds, so as to receive the joy with which they returned home (cf. Lk 2:20). Let us ask him to give us the humility and the faith with which Saint Joseph looked upon the child that Mary had conceived by the Holy Spirit. Let us ask the Lord to let us look upon him with that same love with which Mary saw him. And let us pray that in this way the light that the shepherds saw will shine upon us too, and that what the angels sang that night will be accomplished throughout the world: "Glory to God in the highest, and on earth peace among men with whom he is pleased." Amen!

Copyright Vatican Publishing House

Photos:


AFP/Patrick Hertzog

REUTERS/Alessandro Bianchi (VATICAN)

Alessandro Bianchi/Reuters

REUTERS/Alessandro Bianchi (VATICAN)

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