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Diocese of Houma-ThibodauxOffice of Worship

Liturgical Notes for the Advent-Christmas Season 2019-2020The Two-fold Character

of Advent

“Advent has a twofoldcharacter: as a season toprepare for Christmas

when Christ's first coming to us isremembered; as a season when thatremembrance directs the mind and heartto await Christ's Second Coming at theend of time. Advent is thus a period fordevout and joyful expectation”(UniversalNorms for the Liturgical Year andCalendar #39, hereafter Universal Norms).

The Advent Wreath

When is it blessed? The blessing of ittakes place on the 1st Sunday of Advent,or on the evening before the 1st Sunday ofAdvent. The blessing may take placeduring Mass, a celebration of the word ofGod, or Evening Prayer (Book of Blessings#1509). The Order of Blessing withinMass places the blessing of the Adventwreath in the context of the UniversalPrayer (General Intercessions). Theprayer of blessing is the conclusion to theUniversal Prayer. The wreath may besprinkled with holy water, and it is at thistime that the first (violet) candle is lit.

Color of Candles on the Advent Wreath. The wreath, constructed of a circle ofevergreen branches may have insertedinto it either 1) three violet and one rosecandle, 2) four violet candles or 3) fourwhite candles (Book of Blessings #1510).

Size of the Advent Wreath in a Church. “Itshould be of sufficient size to be visible tothe congregation. It may be suspendedfrom the ceiling, or placed on a stand. Ifit is placed in the presbyterium, it shouldnot interfere with the celebration of theliturgy, nor should it obscure the altar,lectern, or chair” (Book of Blessings#1512).

Lighting the Wreath on SucceedingSundays of Advent. This is done eitherbefore Mass begins or immediately before

the opening prayer, and without anyadded prayers or rites.

Environment and Art during Advent and Christmas

Advent is a season of joyful expectation,yet, the word “expectation” conveys theidea that we are not yet at our destiny. Liturgical environment in the Churchduring Advent should depict this concept. How do we prepare the environment tosay two things: 1) we are moving towardour celebration of the Lord’s Nativity and2) we are anticipating the return ofChrist? We have already mentioned theAdvent Wreath, which, by its very natureis a symbol of expectation, since thecandles are lit progressively. The key toAdvent environment is “keep it simple.” There should be a big contrast betweenAdvent and Christmas.

Simple Color: blue-purple fabric hung ordraped over liturgical furnishings wouldbe appropriate. Please be reminded thatif a violet cloth drapes the altar thereshould also be a white altar linen and acorporal. Some may even be placed in thenave itself or near its entrance. Duringthe Christmas season gold or white or acombination of these colors shouldreplace the violet. However, be awarethat we have a solemnity (ImmaculateConception) and an important feast (OurLady of Guadalupe) during which thecolors need to shift from violet to white.

Plants: Undecorated Norfolk Pines orevergreens may be placed in thesanctuary and nave. The evergreens inthe sanctuary could be then decoratedappropriately for Christmas. Whendecorating them for Christmas keep tothe seasonal interchangeable colors ofgold and white. Some violet coloredplants, but not many, could be placed inthe sanctuary during Advent. And, ofcourse, everyone loves the poinsettias atChristmas. While the abundance of plantsshould be greater in Christmas than inAdvent, still we need to be careful not to

overdo it. Accentuate the areas of focusduring the Mass, the altar and the ambo. Again, the sanctuary and nave can bepulled together by the placing of the samekind of plants in both.

Living Plants: The following quote fromBuilt of Living Stones (USCCB) is importantin the preparation of liturgicalenvironment. “The use of living flowersand plants, rather than artificial greens,serves as a reminder of the gift of life Godhas given to the human community.”

Between Advent and Christmas: We needto strive as much as possible not to haveChristmas decor in the Church on theFourth Sunday of Advent. With Christmasfalling on a Wednesday this year, you mayhave a little more time to create aliturgical environment for Christmas Eve. If you do find yourself challenged becauseyou can only get volunteers on theweekend, it is important that we try tomaintain the sense of expectancy on theFourth Sunday of Advent. The secularworld will have been celebrating a secularkind of Christmas (whatever that is!) forseveral weeks, and by the Sunday beforeChristmas in a lot of minds Christmas isalready present. How can we do our bestnot to play into secularism?

Celebration of theSacrament of

Penance duringAdvent

Although Adventis not a penitentialseason in thesense that Lent is,

one aspect of our preparation for Christ’sreturn and our celebration of his firstcoming is repentance, even as John theBaptist exhorts us on the 2nd Sunday ofAdvent. Parishes may want to offer a Riteof Reconciliation of Several Penitents withIndividual Confession and Absolution.

On December 18, 2019, from 6:00 to 8:00

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PM all parishes are to participate in “TheLight Is On For You.” During these hoursconfessions are to be offered in allChurches.

Sundays 1 and 2 of Advent

1st Sunday. Flowing outof the end of theprevious liturgical year,Advent begins with afocus on the SecondComing of Christ. Therefore, liturgicalpreparation for the FirstSunday of Adventshould be orientedaccordingly.

The Gospel reading for the first Sunday ofA d v e n t c o m e s f r o m t h eEschatological/Apocalyptic Discourse(Matthew 24-25), the last of the five greatdiscourses in Matthew. As chapter 24begins, Jesus first leaves the Temple, thenpredicts its destruction, which occurred in70 AD. After leaving the Temple, Jesusdirects his teaching to his disciples only. The change of spatial setting and theaudience of his final speech are significantin that he is now addressing the peoplethat will produce fruit for the Kingdom ofGod (Matt 21:43). He has formally madea break with official Judaism, althoughJews will be among the new people ofGod. Apocalyptic in form, chapter 24depicts a struggle between the cosmicpowers of good and evil, a struggle whichplays out in terrestrial life. In 24:37 Jesuscompares the coming time to the daysjust before the great flood (Genesis 6:9-7:5). Whereas those who do not preparefor the flood are destroyed, Noah, who isfaithful to the Lord’s commands and isvigilant is saved. Jesus uses Noah as animage of the need for preparedness inview of the tribulations the discipleswould face. The point is: tumultuoustimes are coming; read the signs of thetimes and be prepared. In the end, theSon of Man will return to cement God’sultimate victory over the forces of evil. Those who live in anticipation of hisvictorious parousia will experiencesalvation; others will not.

The first reading (Isaiah 2:1-5) isparalleled in Micah 4:1-4. Isaiah ofJ e r u s a l e m a n d M i c a h w e r e

contemporaries. It is hard to say to whichprophet the oracle should be attributedor if both got it from a common source. This passage differs from the judgmentoracles in Isaiah 2-4 and points to a timeof universal salvation. If it is original toIsaiah of Jerusalem, whose propheticministry spans from 742-700 BC, its Sitz-im-Leben is most likely the beginning ofHezekiah’s reign, in which Isaiah saw thepromise of a new day of fidelity to theGod of Israel. Paired with the Gospelreading this reading from Isaiahencourages us to anticipate the “Day ofthe Lord,” the parousia, as a day of hope,despite the tumult that will precede it. Jesus’ admonition to “be prepared, for atan hour you do not know the Son of Manwill come” should be anticipated with joyand hope, virtues which are at the heartof the Advent mystery.

The second reading (Romans 13:11-14)comes from the hortatory section (12:1-15:13) of Romans, where Paul developspractical implications of his earliertheological exposition. Paul has made thecase that justification comes about bygrace alone and is accessed through faith. It cannot be achieved by our self-generated attempts to adhere to the Law. By means of grace and faith we have beenreconciled with God. In the hortatorysection, Paul exhorts that our status asjustified and reconciled people should bemanifest in our daily lives. In Romans13:11-14, Paul asserts that there is asense of urgency to put his moralexhortation into practice: the time isnear! He uses the transition of day intonight and our consequent need to wakefrom sleep as a metaphor for the time inwhich we find ourselves. Wakefulness =watchfulness, and our watchfulness isaccomplished by conducting ourselvesaccording “behavior during the day,”when all can be seen.

In the turmoil that Christians both as agroup and as individuals face in the midstof the struggle between good and evil, weneed not be discouraged. Adventreminds us that the raging of evil, whichmakes life difficult for us, is simply a signof its being overcome. We maintain asense of hope in the coming of the Son ofMan to bring his Kingdom to itscompletion.

December 8th,Solemnity of the

ImmaculateConception

T h i s y e a r t h etraditional day for theSolemnity (December8) coincides with the

Second Sunday of Advent. The lattercelebration takes precedence, thereforethe Solemnity is transferred to Monday,December 9. The obligation of thefaithful to participate in Mass, however,remains on December 8th and is thusfulfilled by participating in Mass on thatday.

All parishes, however, should schedule atleast one Mass on Monday, December 9th

for the faithful who wish to participate inthe liturgical celebration that serves asour national patron feast.

2nd Sunday of Advent.The Gospel reading(Matthew 3:1-12) focuseson the precursorymission of John theBaptist in relation toJesus. In 3:2, Matthew

correlates John’s mission with that ofJesus by duplicating Jesus’ later call torepentance in 4:17 in Matthew’sintroduction of John the Baptist. Peopleheed John’s prophetic cry for repentanceby coming to him to be baptized. Matt3:7-10 is a Q passage (cf. Luke 3:7-9) inwhich the Baptist challenges his audiencenot to rest on their claim to be children ofAbraham for assurance of salvation;rather true children of Abraham mustbring the fruits of repentance. Noteworthy is the fact that Matthewchanges the audience of John’sexhortation from the multitudes (Luke3:7) to the Pharisees and Sadducees, twogroups among the Jewish religiousleadership. In the course of Matthew’sstory Jesus’ engagement in multipleconflicts with these and other groups willeventually lead to his death. Here thereligious leaders are challenged by John toavoid the fate of having leadership ofGod’s people wrested from them becausethey are unfit leaders (Matt 21:43).

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The first reading (Isaiah 11:1-10)anticipates the coming of a king of Judahwho shows himself to be wholly devotedto using his God-given authority to carryout God’s will. Consequently, he willestablish justice among the people, andhostility both among the Israelites andbetween the Israelites and other peopleswill cease. When that happens even theGentiles will seek association with theGod of Israel and peace and justice willreign on the earth. The image of this idealking stands in contrast to Judahite rulerssuch as Ahaz who depended on their ownresources or looked to help from othernations rather than depending on God inthe face of military threats, and whosereigns were riddled with tumult andinjustice.

The first coming of Jesus introduced anew age. To encounter Jesus and to be apart of the Kingdom he inaugurates,repentance is necessary. The same is trueif one is to be prepared for his comingagain to bring it to completion.

The second reading is again from thehortatory section of Romans. Rom 15:1-3is an exhortation to “the strong” to put upwith inconvenience, deprivation, evensuffering for the sake of “the weak.” Pauluses Christ as an example of one who didso. Through endurance and mutualencouragement, harmony can prevail inthe community. They are to welcome oneanother as Christ welcomed them.

Music: This is not the time to use themost popular of Advent Hymns, “O Come,O Come Emmanuel,” as I will explainbelow.

Advent Prefaces

Preface I of Advent captures the twofoldcharacter of Advent, in that it mentionsboth comings of Christ and theirinterconnection. This preface is usedexclusively from the First Sunday ofAdvent through December 16th.

Preface II of Advent. Even though thecaption for the preface characterizes it asenvisioning the “twofold expectation ofChrist” the wording of it more preciselyfocuses our anticipation on thecelebration of Christ’s first coming. However, the Thanksgiving of the preface

connects the two comings in its finalsentence when it articulates part of thecause of our gratitude as “already werejoice at the mystery of his Nativity, sothat he may find us watchful in prayer”[at his Second Coming]. This preface isused exclusively from December 17th-24th. It is not used prior to December17th.

Gaudete Sunday (3rd Sunday of Advent).

Gaudete Sunday capturesAdvent’s anticipatory joy. Thetitle comes from the first wordof the Latin introit to the Massof the 3rd Sunday of Advent, anintroit wherein we are urged to“rejoice.” Gaudete Sundaymarks the midpoint of Advent as wemove ever closer to our celebration ofChrist’s First Coming. The note of joy isalso reflected in the Collect and in thefirst two readings this year. In ourliturgical preparation we will want tohighlight this aspect of Advent.

Rose colored vestments may be worn onthis Sunday.

The Advent chord of joy is struck in thefirst reading. Isaiah 35:1-10 is in theform of an oracle of salvation, many ofwhich are found in Deutero Isaiah(chapters 40-55). In fact, some Biblicalscholars think that Isaiah 35:1-10 isactually an oracle of Deutero Isaiah thatwas mistakenly edited into Isaiah ofJerusalem’s corpus (1-39). One fact thatmight lend credence to this opinion isthat Isaiah 35:10 is a doublet of 51:11. The salvation oracle usually contains anexhortation by God to “fear not,” forwhatever the fearful situation theaddressees are experiencing, God isabout to intervene to relieve theirdistress. The addressees here arecharacterized as having “feeble hands”and “weak knees” (35:3). God is comingwith vindication and divine recompense(35:4). God’s specific intervention willconsist of healing those with physicaldisabilities, and removing obstacles tosafe passage (such as wild beasts anddesert terrain). Isaiah 35:8 depicts a“highway” (maslûl), which echoes the“highway” (mìsillâh, 40:3) DeuteroIsaiah calls for that the Lord and theexiles might pass upon unhindered. If

the Sitz-im-Leben of Isaiah 35:1-10 is theend of the Babylonian Exile, the imagesof healing and removal of obstacleswould symbolize the restoration of theexiles, not only physically as they returnto their land, but spiritually andemotionally as well.

In the Gospel reading, Jesus uses thewording of Isaiah 35:5-6 in response tothe messengers from the imprisonedJohn the Baptist who inquires whetheror not Jesus is the Messiah or thatanother should be sought. Jesus citesthe healings he is doing as a sign of theMessianic times, although Isaiah 35:1-10,in the literal sense, has nothing to dowith Messianism.

In any event, these two readings reflect Advent joy in the sense that the negativeexperiences which burden human life arebeing overturned by Jesus’ ministry. Therein may be found a reason for hope.

In the second reading, James exhorts thecommunity members to “be patient” or“to persevere.” He gives two instancesin which forbearance is needed: 1)dealing with persecution and 2) dealingwith the everyday difficulties incommunity relations. Why isperseverance the proper response tothese situations? The coming of the Lordis near. Thus they should not renderthemselves in an unready state formeeting the Lord by compromising theirChristian virtues in the light ofdifficulties.

The message of James resonates with usas well in our own time. We mustalways live in anticipation of the Lord’sadvent.

December 17-24

According to Universal Norms #41, “Theweekdays from 17 December to 24December inclusive serve to prepare moredirectly for the Lord's birth.” A liturgicalfeature of these days is that, since theMiddle Ages, the “O Antiphons” are sung. The antiphons reflect the anticipation ofGod’s definitive and progressiveintervention to save his people by the useof titles for the Savior drawn from the OldTestament. The antiphons on each day ofthis period of Advent have the following

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order:

December 17: O Wisdom.December 18: O Leader.December 19: O Root of Jesse’sStem.December 20: O Key of David.December 21: O Radiant Dawn.December 22: O King of theNations and Keystone of theChurch.December 23: O Emmanuel.

These antiphons have been preserved inthe Gospel acclamations at Masses forthese days and in the antiphons for theMagnificat in the Liturgy of the Hours forthe same period.

It would be advisable to highlight theantiphons during this most proximateperiod of anticipation of our celebrationof Christ’s first coming.

During this period from December 17-24,the hymn “O Come, O Come Emmanuel”is most appropriate, for its verses arebased on the O Antiphons.

4th Sunday of Advent

This Sunday is nestled within thetheological ambience of December 17-24. It is focused intensely on our anticipationof the celebration of Christ’s Nativity. However, the Collect for the Mass reflectsthe concept of the connection betweenChrist’s Nativity and his Passion as twoevents in a continuous act of salvation. The heart of every Mass is the PaschalMystery. Even in the Christmas Masseswe are mindful of the suffering, death andresurrection of Christ.

We want to be careful in our liturgicalpreparation to ensure that our focus onChristmas is still anticipatory and notactualized. With Christmas being on aWednesday this year, parishes have alittle more time prepare the liturgicalenvironment for Christmas betweenChristmas and the 4th Sunday of Advent.

Reenactments: Never, at any time duringthe liturgies for Advent or Christmas,should there be any kind of “reenactmentof the Christmas story” (as is sometimesdone with children). It is important that

the imparting of the Divine Word in theseliturgical celebrations be offered in theform of the proclaimed Word of theSacred Scriptures which carry ourtradition. The form of the Scripturereadings contained in the Lectionary isthe on ly au th orized form ofcommunication of the Sacred Word ofGod during the liturgy. Moreover, suchreenactments tend to harmonize thevarious traditions of the Evangelists androb them of their uniqueness.

The Gospel readingfor the FourthSunday of Advent,Cy c l e A , i s aduplicate of theshort form of theChristmas Vigil Mass Gospel. Followingthe genealogy fromAbraham to Jesus,

Matthew narrates the birth of Jesus asunderstood from Joseph’s experience. Joseph seeks to adhere to the Jewish lawby invoking Deuteronomy 24:1, whichoffers a more compassionate solution tothe finding of an indecency in one who iseither betrothed or married than doesDeuteronomy 22:20-21. However, hisintended action is interrupted by a divinerevelation in a dream (a typical OldTestament mode for divine revelations)wherein Joseph is instructed to completethe marriage contract he initiated withMary. The birth of the child is to result, asMatthew sees it, in the fulfillment ofIsaiah 7:14. Matthew chooses thisparticular passage to shape hisChristology, because for him Jesus is God-with-us. Through Jesus, God is alwayspresent to his Church.

The first reading constitutes the propheticpassage that Matthew uses to shape hisChristological image of Jesus asEmmanuel. For Isaiah, however, the childhe predicts to Ahaz will be born is morethan likely Ahaz’ son, Hezekiah. The lattercan aptly be referred to as “God-with-us”because Hezekiah, at least in part, carriedout his reign as the agent of Yahweh,especially by re-sanctifying the Temple bymeans of removing the Assyrian godimages his father, Ahaz, had put into it toappease the Assyrians. Hezekiahembarked upon a purification of Israelitefaith, but ended up falling back on his

own means and ignoring Isaiah’s advicewhen the powerful Assyrian militaryleader, Sennacherib later threatenedJudah and Jerusalem.

In the second reading, Paul, seeking towin the favor of the Roman Christians ashe passes through Rome to bring theGospel to the “ends of the earth,”introduces himself in a unique way. Afterstating his name he mentions hisappointed mission to announce the“gospel of God.” This gospel is not Paul’sconcoction, but was anticipated by theprophets and finds its culmination inJesus. The good news entails the birth ofJesus, descended from David (aconnection to the Gospel reading) and hisestablishment in power through the HolySpirit in Jesus’ resurrection from the dead. Through his proclamation of the gospelPaul hopes to bring about the “obedienceof faith” especially among the Gentiles. Later he will argue that faith disposes oneto grace which justifies a person.

This reading reinforces the connectionbetween Christmas and Easter.

The Christmas Season

The Character of the Christmas Season

Next to the yearly celebration of thepaschal mystery, the Church holds mostsacred the memorial of Christ's birth andearly manifestations. This is the purposeof the Christmas season (Universal Norms#32)

Christmas as a Celebration of Divine Light

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It is important that we celebrateChristmas as the fulfillment of Adventexpectation and hope.

Celebrated near the Winter Solstice, theChristmas texts characterize the birth ofChrist as a divine intervention wherebyGod’s salvific light dispels the darkness ofhopelessness and sin. We see thisespecially in the Collects for the MassesDuring the Night and at Dawn.

Although not mentioned specifically inthe Collect for Mass during the Day, theconcept of the intervening Divine Light isfound in the Gospel reading from John’sPrologue. “What came to be through himwas life, and this life was the light of thehuman race; the light shines in thedarkness, and the darkness has notovercome it” (John 1:3b-5).

With that said, it is important to note thatChristmas is a Christological feast. EachMass, with its prayers and readings, ismeant to make a theological statementabout the person of Jesus Christ. Eventhe warm narrative of Christ’s birth inLuke 2:1-14 (Mass during the Night) is notabout “baby Jesus,” but about who Jesusis according to Luke.

Eucharistic Prayer during the Masses ofChristmas and Its Octave: Any of the 4common Eucharistic Prayers may be usedfor the Christmas Masses. However,Eucharistic Prayer I is especially pertinentto the liturgical celebrations of Christmasand its octave in that it contains a specialform of the Communicantes forChristmas.

The Anticipated (Vigil) Mass

The Anticipated Mass of Christmastheologically stands on the thresholdbetween Advent and Christmas.

The Collect recalls the Advent expectationof the coming of the Redeemer in theform of God’s Only Begotten Son.

It also recalls the anticipation of Christ’sSecond Coming when it prays that as wewelcome our Redeemer we will also“merit to face him confidently when hecomes as our judge.”

The Gospel reading for this Mass gives the

presider a choice of a long form (includingthe Matthean genealogy) or a short form(which limits the reading to the narrativeof Joseph’s struggle and then faithfuldecision to complete his marriagecontract with Mary).

The Matthean Genealogy (1:1-17) depictsJesus as the fulfillment of Jewish regalMessianic expectation and reflects God’sgradually unfolding plan of salvation,which culminates in Jesus.

Jesus is once again depicted in the contextof salvation history in the second reading. Paul builds up to the significance of Jesusby recalling the patriarchs (who werecalled by God) the Exodus, the rise of themonarchy under Saul, and thesolidification of the nation under David,who deposed Saul. Jesus’ birth, life,death and resurrection represent God’sdefinitive act in his unfolding plan. Ultimately, Jesus is the savior.

While participation in the Vigil fulfillsone’s obligation for the Solemnity of theNativity, it is important to remember thatthis Mass actually anticipates thecelebration of Christmas. Consider theGospel acclamation: “Tomorrow thewickedness of the earth will be destroyed:the Savior of the world will reign over us.”

Mass during the Night

In the past this Mass was traditionallycalled “Midnight Mass,” and, as many ofus remember, was actually celebrated atmidnight on Christmas morning.

Recently it has been the practice, in manyparishes and even in Rome, to celebratethis Mass during the night on ChristmasEve. When should this Mass becelebrated? First, the third edition of theRoman Missal in English translates thetitle of the Mass more precisely from theLatin as “Mass during the Night.”

Secondly, there is no specific liturgical lawwhich requires that the Mass becelebrated during the night on themorning of December 25th. Thirdly, I offerthe following reflection from LiturgyTraining Publications’ Pastoral Liturgy(http://www.pastoralliturgy.org/resources/0709TimingMidnightMass.php):

“Which one is ‘Midnight Mass,’ then, anddoes it matter if a Mass is at midnight?Not really. The formulary is called Mass"during the night," not "at midnight." Ifcelebrating at 10:30 or 11 p.m. meetspastoral need (like the needs of familiesfor a more reasonable hour), as long assuch pastoral need is genuine, it can be areasonable decision. However, it at leastneeds to be during the night, and lateenough that one can see it as genuinelybeginning the celebration of ChristmasDay.”

Chanting the Nativity of the Lord from theRoman Martyrology (Appendix I of theRoman Missal: This chant (or recitation ofit) may be used before Mass during theNight is begun. It may not replace anypart of the Mass.

Pastoral Note: Unfortunately, this text,though valuable as a text from ancientChristian tradition, uses a pre-criticalchronology of events.

In the Gospel reading for Mass during theNight, the angels announcement of Jesus’birth is characterized as “tidings of joy.” This phrase anticipates Jesus’ statementthat his Spirit-inspired mission is to bringglad tidings to the poor.

If Jesus is compared toKing Solomon in theG o s p e l r e a d i n g(“swaddling clothes”),the first reading pointsto a king who wouldestablish justice and put an end to war. This king’s birth is light in the darkness ofthe miseries of slavery and militarybattles. Isaiah does not identify the king,but many commentators see Isaiah 9:1-6as a prophecy of the emergence ofHezekiah, who undid many of his father’s(Ahaz’) misdeeds and sought to returnJudah to fidelity to the Lord. ForChristians, Jesus is the ultimate fulfillmentof this prophecy.

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Masses on Christmas Day

On Christmas Day the Roman Missal andLectionary provide texts for two moreMasses: one at dawn and one “during theday.”

Mass at Dawn: The Collect carries forwardthe theme of “light” from the Mass duringthe Night. Jesus Christ is radiant light,which, as we can see from the next clausein the paragraph, is a metaphor formental enlightenment.

In the Gospel reading the shepherds aresignificant players. They receive thedivine message from the angel, verifywhat they are told by viewing thenewborn child and then announce what“they had heard and seen” (Luke 2:20). Luke comments that what they witnessedwas in accord with what was told them. In other words, we have here a depictionof prophecy and fulfillment, a majortheme in Luke’s Gospel.

The first reading (Isaiah 62:11-12)addresses the people’s difficulties inreestablishing themselves during the earlypost-exilic period. God will manifesthimself as Savior, and the indignity thatIsrael suffered during the exile will bereplaced with positive characterizationsof them. In Jesus’ birth, God echoes theprocess of our restoration.

Titus 3:4-7 was probably chosen as aChristmas Day text because it mentionsthe appearance of “the kindness andgenerous love of God our savior.” “Appearance,” of course, is a keyChristmas word, inasmuch as God andeverything about him is manifested in thebirth of his Son. But the epiphanydepicted here has to do with God. However, Jesus Christ is the visiblemanifestation of God’s saving andmerciful activity.

Mass during the Day. The Gospel readingfor Mass during the Day is the earliestGospel reading we know of which wasassigned to a Mass for the Nativity of theLord. Taken together with the Collect ofthe Mass, the Johannine Prologuecharacterizes this celebration as one ofthe Incarnation. The enfleshment of theDivine, Preexistent Word of God, who islight that dispels a powerful darkness, isalso the source of a new creation of theworld, in whose original creation he hada part.

Hebrews 1:1-6 depicts Jesus as the visiblemanifestation of God’s creative andsalvific word. The author compares thedefinitive word spoken in the Christ eventto the provisional words of the prophets. The author abruptly moves from theimage of Christ just mentioned to hisredemptive mission, described in priestlyterms as “purification.” Havingaccomplished this purpose, he takes his“seat at the right hand of the Majesty onhigh.” Again, we have a cultic image hereof the high priest entering the Holy ofHolies to fulfill his priestly obligations. The author may have in mind a passagesuch as Isaiah 55:10-11: “Yet just as fromthe heavens the rain and snow comedown And do not return there till theyhave watered the earth, making it fertileand fruitful, Giving seed to the one whosows and bread to the one who eats, Soshall my word be that goes forth from mymouth; It shall not return to me empty,but shall do what pleases me, achievingthe end for which I sent it.”

The Christmas “Nativity Scene”

Where isit to bep l a c e d ? “ I f t h emanger isset up int h echurch, itmust not be placed in the presbyterium. A place should be chosen that is suitablefor prayer and devotion and is easilyaccessible by the faithful” (Book ofBlessings # 1544).

When is it to be blessed? “The Blessing ofthe Christmas manger or nativity scene,according to pastoral circumstances, may

take place on the Vigil of Christmas or atanother more suitable time.” The Ordospecifies “a more suitable time” as“during another service, e. g., a service oflessons and carols” or during acelebration of the word of God.

The Order of Blessing within Mass takesplace at the end of the Universal Prayer(General Intercessions) and hasappropriate intercessions to accompanythe ritual.

Feast of the Holy FamilyPope SaintJohn PaulI I , in ah o m i l yd a t e dSunday, 31December1 9 7 8

reflects on the Holy Family as follows:

“The family of Nazareth, which theChurch, especially in today's liturgy, putsbefore the eyes of all families, reallyconstitutes that culminating point ofreference for the holiness of every humanfamily. The history of this Family isdescribed very concisely in the pages ofthe Gospel. We get to know only a fewevents in its life. However what we learnis sufficient to be able to involve thefundamental moments in the life of everyfamily, and to show that dimension, towhich all men who live a family life arecalled: fathers, mothers, parents,children, The Gospel shows us, veryclearly, the educative aspect of the family.‘He went down with them and came toNazareth, and was obedient to them’ (Lk2:51).”

Choice of Readings: This year the Cycle Areadings are to be used. These readingsmay also be used in Cycles B and COrder for the Blessing of Families andMembers of Families: This feast providesan appropriate occasion to use the “Orderfor the Blessing of A Family,” Book ofBlessings ##62-67. The rite of blessing isin the form of the Universal Prayer withintercessions appropriate to the liturgyand with the concluding prayer serving asthe prayer of blessing.

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Solemnity of Mary,Mother of God January 1, 2020

Obligation andMasses: January 1,2 0 2 0 i s aW e d n e s d a y ,therefore this yearthe Solemnity of Mary the Mother of Godis a Holyday of Obligation.

January 1 is also recognized as the WorldDay of Prayer for Peace, first declared byPope Paul VI. Pope Francis usuallypublishes reflection for this observance inadvance of the day.

Solemnity of the Epiphany of our Lord

Date: Traditionally situated on January6th, in the United States the solemnity iscommuted to the Sunday betweenJanuary 1 and the Feast of the Lord’sBaptism.

Choice of Mass: While there is only oneset of readings for this solemnity, theRoman Missal provides a specific set ofprayers for an anticipated (vigil) Mass.

Eucharistic Prayer: As is the case withChristmas, a special form of theCommunicantes for the Epiphany isincluded in Eucharistic Prayer I. Eucharistic Prayers II-IV, however, may beused.

Proclamation: In Appendix I of the RomanMissal is “The Announcement of Easterand the Moveable Feasts.” In accord withancient tradition, this proclamation maybe used at Mass on the Solemnity of theEpiphany. It may be done either after theGospel reading or within the context ofthe homily and, if used, it is chanted by adeacon or cantor.

Wait, Don’t Take Down the ChristmasDecorations and Stop Singing ChristmasCarols Just Yet!: Perhaps since in the

liturgical calendar prior to its reform atVatican II Epiphany marked the end of theChristmas season there is a temptation tostop celebrating the Christmas season. However, the liturgy should look andsound like Christmas through the feast ofthe Lord’s Baptism.

Universal vs. Particular Calendars: In theEcclesiastical Province of Louisiana OurLady of Prompt Succor (January 8, 2020)is elevated to a solemnity, inasmuch as,under this title, Our Lady is the patronessof the State of Louisiana. The solemnityin the particular calendar, then, takesprecedence over the universal calendarfor January 8th, which in 2020 isWednesday after Epiphany.

Masses for the Day:Mass may be takenfrom the Proper orCommon of the BlessedVirgin Mary, especiallyno. III, or from theCollection of Masses ofthe Blessed Virgin Mary#42, “Our Lady, Help ofChristians.

F e a s t o f t h eBaptism of theLord

Culmination of theChristmas Season:th e C h r i s t masseason ends withvespers on thea f t e r n o o n o fJanuary 12, 2020, the Feast of the Lord’sBaptism. This feast marks the transitionbetween our worship in the context ofthe Christmas mystery and our liturgicalencounter of Jesus Christ in his publicministry.

The Gospel reading for this feast in CycleA is Matthew’s account of the baptism ofJesus by John. Matthew has a uniqueinterchange between John and Jesuswherein the former protests to baptizingJesus, because, according to his thinking,it should be the other way around. ButJesus counters that John should complybecause they must “fulfi l l allrighteousness.” This phrase is somewhatobscure, but “righteousness” or “justice”is a primary theme of the Sermon on the

Mount (Matt 5-7). In fact, he exhorts hisdisciples to seek a righteousness thatsurpasses that of the Scribes andPharisees. Righteousness in the context ofJesus’ baptism seems to imply that it isGod’s will that Jesus be baptized by John. This act inaugurates Jesus’ public ministry. The descent of the Spirit upon Jesus is asymbol of his anointed status. Thecharacterization of Jesus as God’s“beloved son” echoes Isaiah 42:1, theservant of God with whom God is well-pleased. Although God’s divine son, hewill exercise service by suffering anddying.

ReflectionChrist, light of light isborn today, and sincehe is born to us, he isborn in us as light andtherefore we whobelieve are born

today to new light. That is to say oursouls are born to new life and new graceby receiving him who is the truth. Christ, invisible in his own nature hasbecome visible in our nature. What elsecan this mean, except that first he hasbecome visible as man; and secondly,he has become visible in his Church? Hewills to be visible in us, to live in us,work in us, and save us through hissecret action in our own hearts and thehearts of our brothers. So we mustreceive the light of the newborn saviorby faith, in order to manifest it by ourwitness in common praise and by theworks of our charity towards oneanother.

We are born in Christ today...Can it besurprising that we feel in our hearts theexultation of the divine light whichstreams into our spirit from thepresence of the newborn Savior andtransforms us from glory to glory in hisimage? This is the mystery of lightwhich shines upon us today.–Thomas Merton, Through the Yearwith Thomas Merton