Octave of Prayer for Christian Unity

From January 18 through January 25, Christians throughout the world will be keeping the Week of Prayer for Christian Unity. The official material composed for it each year is fine, but it tends to be pretty non-specific, as far as what we’re actually supposed to pray for – other than nice feelings and politeness – whereas the original prayers and intentions for the Octave of Prayer zero in much more on the fact that unity according to the mind of Christ is a specific kind of unity.

The Octave was first conceived by Father Paul of Graymoor on 30 November 1907, before his entrance into the Catholic Church. The initial success in 1908 was so encouraging that he decided to promote it annually, and he regarded the Octave as one of the special means which brought his Society of the Atonement into the Church on 30 October 1909. It was given papal blessing by Pope St. Pius X on 27 December 1909, just two months after the Society of the Atonement had entered the Catholic Church. Other popes have given it their blessings over the years, including Pope St. John XXIII (who urged its observance more widely throughout the world) and Pope St. Paul VI (who had promoted it in his archdiocese when he was the Cardinal Archbishop of Milan). Father Paul considered the Octave as the greatest project which came from Graymoor, and even though it was overshadowed by the less-specific "Week of Prayer for Christian Unity" during his own lifetime, he rejoiced that those separated from the Catholic Church felt called to observe the January period as a time of prayer for unity. Even though their concept of unity differs from that of the Catholic Church, it is significant that so many pray for that unity which God desires for His people.

The Octave, as originally conceived by Father Paul, reflects the unchanging truth that there can be no real unity apart from union upon that Rock, established by Christ Himself, which is Peter and his successors. For that reason, St. Peter is considered the special Patron of the Octave of Prayer for Christian Unity.

THE OCTAVE PRAYERS

ANTIPHON: That they all may be one, as Thou, Father, in me and I in Thee; that they also may be one in Us; that the world may believe that Thou hast sent me.

V. I say unto thee, thou art Peter;

R. And upon this rock I will build my Church.

[Here is brought to mind the intention for the day's prayer.]

January 18: For the return of the "other sheep" to the One Fold of our Lord Jesus Christ.

January 19: For the return of the Eastern Orthodox Christians to communion with the Apostolic See.

January 20: For the return of the Anglicans to the authority of the Vicar of Christ.

January 21: For the return of all Protestants throughout the world to the unity of the Catholic Church.

January 22: That Christians in America (or, in my own country) may be one, in union with the Chair of Saint Peter.

January 23: That lapsed Catholics will return to the Sacraments of the Church.

January 24: That the Jewish people will be converted to the Catholic Faith.

January 25: That missionary zeal will conquer the world for Christ.

Let us pray. O Lord Jesus Christ, who saidst to thine Apostles, Peace I leave with you; my peace I give unto you: regard not our sins, but the faith of thy Church; and grant to her peace and unity according to thy will; who livest and reignest with the Father and the Holy Spirit, ever one God, world without end. Amen.

Forgiveness and healing

When Jesus returned to Capernaum after some days, it was reported that he was at home. And many were gathered together, so that there was no longer room for them, not even about the door; and he was preaching the word to them. And they came, bringing to him a paralytic carried by four men. And when they could not get near him because of the crowd, they removed the roof above him; and when they had made an opening, they let down the pallet on which the paralytic lay. And when Jesus saw their faith, he said to the paralytic, "My son, your sins are forgiven." Now some of the scribes were sitting there, questioning in their hearts, "Why does this man speak thus? It is blasphemy! Who can forgive sins but God alone?" And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, "Why do you question thus in your hearts? Which is easier, to say to the paralytic, `Your sins are forgiven,' or to say, `Rise, take up your pallet and walk'? But that you may know that the Son of man has authority on earth to forgive sins" – he said to the paralytic – “I say to you, rise, take up your pallet and go home." And he rose, and immediately took up the pallet and went out before them all; so that they were all amazed and glorified God, saying, "We never saw anything like this!"

-St. Mark 2:1-12

Jesus was in a house teaching. Like all houses in that time and place, it was flat-roofed and composed of beams laid from wall to wall, quite a short distance apart. The space between the beams was filled with close packed twigs, then covered with a coating of a clay mixture. It was easy to take out the packing between two beams, so that’s how these men let their friend down through the roof on his pallet, so that he was right in front of our Lord.

This Gospel is about Christ healing, and it’s also about Christ forgiving sin. It teaches us that sin and suffering often are connected, and sometimes it’s our own personal sin which causes suffering. There are choices people make which might be dangerous, or have a bad effect on their health, and that choice can cause suffering to them and to others.

The Pharisees went further and believed that if a man was suffering it automatically meant that he had sinned. Although we know that’s not universally true, yet because it was the way of thinking at that time, so it’s why Jesus began by forgiving the sins of the sick man, and it was through that forgiveness that Christ restored him to health. Because of the connection they made between sin and sickness, so the Pharisees’ objections to Jesus fell apart. Logically, and according to what the Pharisees believed, the man’s sin caused his sickness; but Jesus declares the man to be forgiven of sin, and he is completely restored to health; therefore, his newfound health proved that Jesus was able to forgive sin – the very thing the Pharisees said He couldn’t do!

There’s one more thing here. Notice that the man who was forgiven and healed was brought to Jesus by his friends. It’s a pretty powerful reminder to each of us that we have a responsibility to help our friends, and all those around us, to come to know God – and we do it by our words and by our example. Whenever we speak, or when we do something, we should ask, “Is this helping others to know God better?”

St. Anthony of Egypt, Abbot

Before the conversion of the Emperor Constantine in 312 AD, back in the days when Christianity was still a persecuted religion, the act of becoming a Christian meant that a person turned his back on security, prestige, popularity, and success as far as the world was concerned. After the Emperor Constantine had changed Christianity from being a persecuted religion into one that was acceptable to society, and it became fairly easy to be a Christian, many who were serious about their faith felt that they needed to make a bigger sacrifice. As a result, some of them wanted to show their Christian commitment by leaving society and going out into the desert to become hermits, where they could devote themselves to a life of solitude, fasting, and prayer. Although this had begun to happen even before Christianity became legal, after Constantine this “going out into the desert” was seen more and more. One of the earliest examples is St Anthony of Egypt, who is considered to be the founder of Christian monasticism.

St Anthony of Egypt was the son of Christian parents, and from them he inherited a large estate. On his way to church one day, he found himself thinking about the words of Jesus, where He said, "Sell all that you have, and give to the poor, and come follow me." When he got to church, he heard the preacher speaking on those very words. He took this as a message from God for him, so having provided for the care of his sister, he gave his land to the tenants who lived on it, and gave his other wealth to the poor, and became a hermit, living alone for twenty years, praying and reading, and doing manual labor. As more Christians sought out that solitary life, they tended to gravitate towards the place where St Anthony was, so in the year 305, he decided to give up his solitude, and he became the head of a group of monks, living in a cluster of huts or cells, devoting themselves to communal singing and worship, to prayer and study and manual labor under Anthony's direction. They weren’t there simply to renounce the world, but they wanted to develop their lives of prayer for others, and they worked with their hands to earn money so they could give it to the poor, and they gave spiritual guidance to those who sought them out.

In 321, Christians in Alexandria were beginning to experience persecution again, this time by the Emperor Maximinus – even though the Christian faith had been made legal by Constantine – and Anthony visited Alexandria to encourage those who were facing the possibility of martyrdom. He visited again in 335, when Arianism had become strong in the city, and he converted many by his preaching and testimony, and by prayer and the working of miracles. What we know of Anthony’s life we learn from the writings of St Athanasius, one of the followers of St Anthony. It was Athanasius who said about Anthony: "No one ever met him grieving, without failing to go away rejoicing."

Anthony died after a long, prayerful life in 356. He was 105.

Most gracious God, who didst call thy servant Anthony to sell all that he had and to serve thee in the solitude of the desert: grant that we, through his intercession and following his example, may learn to deny ourselves and to love thee before all things; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Cleansed by Christ

At that time: a leper came to Jesus beseeching him, and kneeling said to him, "If you will, you can make me clean." Moved with pity, he stretched out his hand and touched him, and said to him, "I will; be clean." And immediately the leprosy left him, and he was made clean. And he sternly charged him, and sent him away at once, and said to him, "See that you say nothing to any one; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a proof to the people." But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was out in the country; and people came to him from every quarter.

-St. Mark 1:40-45

As we read the scriptures – both Old and New Testaments – we see there was no disease that struck more terror in men’s hearts and minds than the disease of leprosy, now known medically as Hansen’s disease. To contract leprosy meant a condemnation to a slow death, and it meant complete social ostracization, too.

We can see that Jesus treated it with the seriousness with which society viewed it. For instance, when He sent the twelve disciples out, he commanded them to “heal the sick, cleanse lepers.”

The fate of the leper was truly horrible. The body becomes covered with ulcers; the appearance is changed over the course of time, losing the human look; the voice becomes hoarse; fingers and toes are lost – it really is a kind of “living death.”

Because of all of this, the leper was pronounced to be “unclean” and he was banished from living within society. He had to live apart, either alone or with other lepers. If anyone came close to him, he had to shout out “Unclean, unclean...” So the leper had to bear not only the physical pain of his disease, but also the mental anguish of being completely banished from family, friends, and society in general.

What we read in this account from St. Mark’s gospel gives a simple and beautiful picture of Jesus and His care for those in need. This particular leper had broken the law, since he had approached Jesus, which was something strictly forbidden. However, Jesus simply met this desperate act with understanding and compassion. He actually reached out and touched him. It was the general belief that physical contact with a leper was contagious, but to Jesus the man wasn’t unclean. He was simply a human being in desperate need. Then, having miraculously cleansed him, Jesus sent him to fulfill Jewish law by going to one of the temple priests. The man would need a certificate to show that he was free of leprosy. In directing the man to do that we see that Jesus didn’t defy conventions, but He submitted to them.

So, in Christ, we see compassion, power and wisdom all joined to bring healing and wholeness to a man in need of God’s loving embrace.

Christ the Healer

“At that time: Jesus left the synagogue, and entered the house of Simon and Andrew, with James and John. Now Simon's mother-in-law lay sick with a fever, and immediately they told him of her. And he came and took her by the hand and lifted her up, and the fever left her; and she served them. That evening, at sundown, they brought to him all who were sick or possessed with demons. And the whole city was gathered together about the door. And he healed many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. And in the morning, a great while before day, he rose and went out to a lonely place, and there he prayed. And Simon and those who were with him pursued him, and they found him and said to him, ‘Every one is searching for you.’ And he said to them, ‘Let us go on to the next towns, that I may preach there also; for that is why I came out.’ And he went throughout all Galilee, preaching in their synagogues and casting out demons.”

-St. Mark 1:29-39

Just before the events recounted in this section of St. Mark’s Gospel Jesus had been in the synagogue where He had spoken to the people and where He had cast out the evil spirit from the man who was suffering. When the synagogue service ended He went a short distance away to the house of Simon Peter. Peter’s wife’s mother was there, very sick with fever, and our Lord healed her of this sickness.

These things our Lord had said and done couldn’t be concealed. The manifestation of such great power and authority wasn’t something that could be kept secret, and so that evening there were crowds gathering outside Simon Peter’s house, people wanting to experience Christ’s healing touch. And as they came, so Jesus healed.

In these Gospel readings early in Epiphanytide we’ve already seen Jesus healing on three different occasions and in three different circumstances. First, He healed in the synagogue; second, He healed in the house of Simon Peter; third, He healed outside in the street. The people were flocking to Jesus because they recognized in Him one who could actually do things. There were plenty of religious leaders who could talk and expound and lecture and preach; but here was one who dealt not only in words but also with action.

But there is the beginning of trouble here. The crowds came, but they came, for the most part, because they wanted something out of Jesus. They didn’t come because they loved Him; they didn’t come because they had caught a glimpse of some new vision; in the last analysis they wanted to use Him.

One of the very important lessons for us in what we see in this excerpt from the Gospel is that God isn’t someone to be used only in difficult times, but He is someone to be loved and worshipped and obeyed every day of our lives.

He came to be at one with us...

Like so many other pious Jews, our Lord Jesus Christ came to John and let him baptize Him. And in first thinking about it, it’s strange that he would have done that. If Jews were receiving John’s baptism as a sign of repentance and to mark a new beginning, why would Christ go through it? As the sinless Incarnate God, He certainly had nothing for which he had to repent, and as the eternal Son of God – in whom is no beginning and no end – He wouldn’t be marking a new beginning. So we can understand John’s initial reaction of being hesitant. God had already revealed to John the real identity of Jesus, so of course John would protest the whole idea of baptizing Christ.

When we put together all the Gospel accounts of the baptism of Christ, we learn a number of things.

The scripture is clear in telling us that the Lord was baptized “when all the people were baptized.” In other words, it was done publicly, at the same time as others were being baptized. When Christ was baptized, He looked like the countless other Jews who were lined up along the Jordan River. And this is an important point: although He was the Incarnate Word of God, outwardly Jesus led a life like the lives of other Jews. As an infant He was circumcised, and then was presented in the Temple in accordance with traditional Jewish practice. He took part in the customary pilgrimages to Jerusalem. He attended the synagogue, and He worked like other Jewish men. Nothing particularly distinguished Him from those around Him – so much so, that later on during His earthly ministry, people began to ask, “Where does He get these ideas? Isn’t He the son of Joseph the carpenter? Isn’t Mary His mother? Don’t we know His family?” To all outward appearances, Jesus was a typical Jewish boy who grew into typical Jewish manhood, faithfully following the demands of the Law.

And this principle applies to His baptism, too. Christ wanted to make it clear that He was truly “at one” with those he had come to save. Now, certainly, He didn’t have any sin or guilt for which he had to ask pardon; rather, His baptism was a profound expression of union with mankind. And this is reason enough for His baptism to be important to us. It shows Christ to be one of us. It reminds us that He knows our deepest needs. He knows our longing to be forgiven and to be restored to a right relationship with God. But His baptism proclaims much more than that.

The Gospel tells us that the heavens were opened, the Holy Spirit descended, and the Father’s voice said “You are my Son, in whom I am well pleased.” The prophet Isaiah had foretold this generations before, when he wrote, “Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him.” And ever since that prophecy the people had been looking for the coming of this servant. He would be a servant who would inaugurate a new age. He would “bring forth justice to the nations.” In Him, the old darkness would be swept away, and the new age of God’s light would dawn. This servant would “open the eyes that are blind.” He would “bring prisoners from the dungeon, from the prison those who sit in darkness.” No more would mankind have to grope blindly for the truth, hoping to find God. No, now God would seek out man, and would come to him. And in Christ, God had come very near indeed; in fact, He was in the world, even though the world didn’t recognize Him.

So, with the baptism of Jesus, something new was beginning, something that would give mankind access to God in a way which had never existed before. It was as though every twisting road of history was converging at this point, when Jesus was publicly manifested as the Son with whom the Father was well-pleased. Christ was the long-awaited Servant who had come to do the Father’s will. And the Father’s will is to open the way of salvation to the whole world – not just to the Jews, but to everybody.

In this baptism, the first public act of his earthly ministry, Christ wanted to manifest His closeness and unity with us. He wanted to emphasize the unique importance of what He had come to do. He wanted it to serve as a pledge that He would strengthen us in all that God has called us to do as a result of our own baptism.

"They were astonished..."

 

In Capernaum on the Sabbath, Jesus entered the synagogue and taught. And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. And immediately there was in their synagogue a man with an unclean spirit; and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God." But Jesus rebuked him, saying, "Be silent, and come out of him!" And the unclean spirit, convulsing him and crying with a loud voice, came out of him. And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him." And at once his fame spread everywhere throughout all the surrounding region of Galilee.

-St. Mark 1:21-28

Our Lord’s earthly ministry is inaugurated at His baptism. He was then tested by the devil in the wilderness. He announced the purpose of His ministry with the proclamation of the coming of the Kingdom of God. He gathered His initial circle of followers, the apostles, to assist Him in carrying out His work. And now, He begins in earnest.

St. Mark makes note of the fact that the people were “astonished at His teaching, for He taught them as one who had authority, and not as the scribes.”

So then, how did Jesus’ teaching differ so much from the teaching of the scribes? Primarily it was because He taught with His own personal authority. This was vastly different from the technique of the scribes. No scribe ever gave a decision on his own. He would always begin with a phrase like, “There is a teaching that says thus and so...” and he would then quote all his various authorities. But when our Lord spoke, He needed no authority beyond Himself. He spoke with absolute independence; He cited no authorities; He quoted no experts. To those who heard Him, it was like a fresh breeze blowing in and they were truly “astonished” at His teaching. And no wonder, since they were hearing the very voice of God Himself!

If our Lord’s words had astonished the people in the synagogue, then what He did next left them absolutely thunderstruck! In the synagogue there was a man who was possessed by an “unclean spirit.” All through the gospels we come across people who had unclean spirits, who were possessed by demons or devils. This was a manifestation of evil – a manifestation of the work of Satan, that fallen “angel of light” who “goes about like a roaring lion, seeking to devour whom he will...” Unfortunately, our world today feels that it’s too “sophisticated” to believe in such things, and this is just what Satan loves. He is never more successful than when he can get us to deny his existence because then he can have free reign.

Our Lord knew this, of course. That’s why we see Him exercise His divine power over this power of evil in men’s lives. It’s a reminder to us that God is always stronger than Satan. And as Jesus showed the power He had over these malevolent forces, so He became better and better known, and the power of God was manifested.

St. Hilary, Bishop and Doctor

In the early days and years of the Church, it was constantly persecuted by outside forces – sometimes by groups of Jews, frequently by the civil government – and that persecution continued until the conversion of the Emperor Constantine in the year 312. But scarcely had the days of bloody persecution ended, when there arose up within the Church a most dangerous enemy of another sort, Arianism. The heresy of Arianism denied the divinity of Christ; it was, in fact, hardly more than a form of paganism masquerading as the Christian Gospel. The smoldering strife soon flared into a mighty conflict endangering the whole Church; and its spread was all the more rapid and powerful because emperors, who called themselves Christian, proved its best supporters. Once again countless martyrs sealed in blood their belief in Christ's divinity; and orthodox bishops who voiced opposition were forced into exile amid extreme privations.

Among the foremost defenders of the true faith stood Hilary. He belonged to a distinguished family and had received an excellent education. Though a married man, he was made bishop of Poitiers by reason of his exemplary life. It was not long before his valiant defense of the faith precipitated his exile to Phrygia. Here he composed his great work on the Blessed Trinity (in twelve books). It is a vigorous defense of the faith, which, he said, "triumphs when attacked." Finally, after four years he was permitted to return to his native land. He continued his efforts, and through prudence and mildness succeeded in ridding Gaul of Arianism. Because of his edifying and illustrious writings on behalf of the true religion, the Church honors him as one of her doctors.

He wrote to his fellow bishops, “Be ready for martyrdom! Satan himself is clothed as an angel of light.” A favourite motto of St. Hilary was, "Servants of the truth ought to speak the truth."  [adapted from CatholicCulture.org]

Almighty, everlasting God, whose servant Hilary steadfastly confessed thy Son our Saviour Jesus Christ to be very God and very Man: grant that we may hold to this faith, and evermore magnify his holy Name; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The Baptism of Christ

The sinless Son of God, who has no need to be baptized, submits to a sinner’s baptism.

The Light of God, in whom is no darkness at all, goes into the depths of the River Jordan, buried before His death.

The pure Word of God, who came to proclaim the truth, stands mute before the Voice which prepared His way.

A divine whisper proclaims the Beloved as the Father’s own. Fluttering wings form a nimbus. And with the Baptism of our Lord all water becomes holy.

The water created by God at the beginning; the water through which the ark safely traveled; the water through which the Israelites marched dry-shod -- all is made holy.

The water which flowed over the Word Made Flesh has gone on to mingle with all the water of the whole earth, and by that water we are made clean.

Almighty and everlasting God, who by the Baptism of thy well-beloved Son Jesus Christ in the river Jordan didst sanctify water to the mystical washing away of sin; Mercifully look upon us, who have been cleansed of sin and sanctified with the Holy Ghost, that we may be kept safe in the ark of Christ’s Church; and grant that we, being steadfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally we may come to the land of everlasting life, there to dwell with thee for ever and ever, world without end. Amen.

Theophany: Showing the Divine

The Epiphany involves more than the visit from the Wise Men.  In what is referred to as the Theophany, the Church links three events - the visit of the Magi, the Baptism of Our Lord, and Christ's first miracle at the wedding in Cana - and together these are the Epiphany: the manifestation of the God-Man to the world.

Almighty God, whose Son our Saviour Jesus Christ is the Light of the world: Grant that thy people, illumined by thy Word and Sacraments, may shine with the radiance of Christ’s glory, that he may be known, worshiped, and obeyed to the ends of the earth; through the same Jesus Christ our Lord, who with thee and the Holy Spirit liveth and reigneth, ever one God, world without end. Amen.

Saturday is Mary's day...

Every Saturday in the Catholic Church (provided there is no other commemoration of greater importance) is dedicated to the Blessed Virgin Mary. A priest may celebrate a special votive Mass on Saturday morning in honor of Our Lady. But why is Saturday marked in this way?

Holy Scripture reveals to us that Saturday is the day when creation was completed and so is celebrated as the day of the fulfillment of the plan of salvation, which found its realization through Mary.  Sunday is the Lord’s Day, so it is appropriate to observe the preceding day as Mary’s day.

In addition, as the book of Genesis describes, God rested on the seventh day, Saturday. The seventh day, Saturday, is the Jewish Sabbath. But we as Christians rest on Sunday, because we celebrate the Resurrection as our Sabbath Day. In parallel, Jesus rested in the womb and then in the loving arms of Mary from birth until she held His lifeless body at the foot of the Cross; thus God Himself rested in Mary before His birth and before His resurrection.

And there is a further tradition: it is a remembrance of the maternal example and discipleship of the Blessed Virgin Mary who, strengthened by faith and hope, on that great Saturday on which Our Lord lay in the tomb, held vigil in expectation of the Lord’s resurrection. And so it is a prelude and introduction to the celebration of Sunday, the weekly memorial of the Resurrection of Christ. Indeed, it is a sign that the Virgin Mary, Mother of God, is continuously present and active in the life of the Church.

St. Raymond of Peñafort

St. Raymond of Peñafort lived to be a hundred years old, and with such a long life, he had the opportunity to do many things.  He certainly took full advantage of all the time God gave him on this earth. St. Raymond was born into a Spanish family of noblemen, which meant that he had the resources and the education to get a very good start in life.

By the time he was twenty, St. Raymond was teaching philosophy. By the time he was little more than thirty years old he had earned a doctorate in both canon law and civil law. When he was forty-one he entered the Dominican order. Pope Gregory IX called him to Rome to work for him and to be his confessor. One of the things the pope asked him to do was to gather together all the decrees of popes and councils. St. Raymond compiled five books called the Decretals, and this was really the beginning of an organized system of canon law for the Church. In fact, since St. Raymond’s work, there was no other actual Code of Canon Law organized until 1917.

St. Raymond wrote a book for confessors which was a collection of various situations and sins, and in this book he discussed the different doctrines and laws of the Church which would be applied in the various cases – a work which was very helpful to confessors.

At the age of sixty, St. Raymond was appointed archbishop of Tarragona, the capital of Aragon. It was a position which he found to be very difficult.  It caused him to become sick and after two years he resigned.

The peace he felt from that resignation was soon over, however, because when he was sixty-three he was elected by his fellow Dominicans to be the head of the whole Order, the successor of St. Dominic. St. Raymond worked hard, visited on foot all the Dominican houses, reorganized their constitutions, and managed to put through a provision that a master general be allowed to resign. When the new constitutions were accepted, St. Raymond, then sixty-five, resigned as the head of the Dominicans. He still had thirty-five years ahead of him, and he spent those years very productively, opposing heresies and working for the conversion of the Muslims who were occupying Spain.

The most famous miracle associated with him was when St. Raymond accompanied the King of Aragon on an expedition to Majorca. While they were there the saint rebuked the king for giving public scandal. However, finding that his rebuke had no effect on the king, Raymond prepared to return to Barcelona. The king attempted to keep St. Raymond on the island by force, but the saint put his mantle into the sea.  With his staff serving as a mast, and he sailed on his mantle, like a boat, the nearly one hundred miles back to the mainland. On reaching Barcelona, St. Raymond took up his mantle, which was perfectly dry, and was transported through the locked doors of the convent and beyond the astonished crowd that had witnessed his landing. Touched by the miracle, the King of Aragon renounced his evil ways and forevermore led a good life.

O God, who didst appoint blessed Raymond excellently to minister the Sacrament of Penance, and didst wondrously make for him a passage upon the waves of the sea: grant, we pray thee; that, at his intercession, we may bring forth fruits worthy of repentance, and be found meet to attain to the harbour of everlasting salvation; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

God in Man made manifest...

Many newspapers and magazines and television news programs use these first days of the new year to publish a recap of the previous year. At a glance we’re reminded of those things that captured our attention and were the subjects of our conversations. But we should also remember that during those same twelve months there were approximately 130 million babies born in the world, almost every one of them anonymous. Unless they were family or friends, their births meant little to us, whereas the big news events were what kept our attention.

A few thousand years ago the world was filled with political intrigue. The enormous military might of Rome captured the attention of the world. The emperor Caesar Augustus had ordered a census to be taken so he could increase taxes. The greed of one man caused an upheaval in the lives of millions of anonymous people. Everyone was thinking about this oppressive empire, and all the talk was of the hardship it was causing.

While the attention of the whole world was on Rome, few people noticed a young couple making an eighty-mile trip south from Nazareth to Bethlehem. Who cared about a Jewish couple heading for Bethlehem, when Rome was making such an impact on the world? Who cared that the young woman was expecting a child, when there were bigger things to be concerned with? Yet the impact of this anonymous birth upon the world would be beyond anything Caesar Augustus could have imagined. While Rome was busy making history, God had descended into history in the person of Jesus Christ, who had been conceived by the power of the Holy Spirit, and who was now about to be born in an obscure corner of the greatest empire ever to exist.

Time and time again, man has been caught up in the events of history, but misses what’s really important. And just as those who were living at the time ignored the birth of the God-Man, so men have continued to ignore it since that time, and there are even many today who still overlook the birth of Jesus and its consequences. Times have changed, but Man has not; and the reactions to the birth of Christ at the time have been repeated throughout history.

Look at how Herod the king reacted. Herod was first and foremost a self-absorbed and wicked man. If he showed any mercy or justice, it was only because he would eventually benefit from it himself. He married his wife only because he thought that by marrying a Jewish woman it would soften the hearts of his subjects towards him. He was a jealous man, suspicious, and constantly afraid that someone would take his position and power from him. And because of his jealousies and suspicions, he had his brother-in-law drowned, he had his wife and her mother killed, and finally he killed three of his own sons. In fact, shortly before his own death, he had the most distinguished citizens of Jerusalem imprisoned and ordered them executed the moment he died. Why? Because he wanted to make sure there was mourning when he died, and if people didn’t mourn his death, they’d at least be mourning something! And that barbaric act was surpassed only by his slaughter of all the male children two years and younger who were in Bethlehem and in the surrounding area, in an attempt to kill the one of them whom the wise men had said was born king of the Jews.

The hostility shown by Herod towards Christ has been a thread throughout history ever since. The leaders of the Roman Empire did their best to stamp out the Church, murdering countless of Christ’s followers, because they perceived the Gospel to be a threat to their own position and power. Whole political systems have been founded upon a hatred of God, with an institutional hostility to the birth of Jesus and all that it means. And we don’t need to look as far away as systems such as communism to find that hostility; we have it increasingly in our own country, where freedom of religion has been twisted into freedom from religion, attempting to go so far as to outlaw the public mention of God, and the banishment of any public display of Christian symbols. Even innocent human life is wantonly destroyed because of the greed and selfishness that so often accompanies godlessness.

But it wasn’t just Herod’s hostility that greeted the birth of Christ. There was that equally damaging attitude called indifference – and we see this attitude in the chief priests and scribes. The Gospel tells us that when Herod heard that a king had been born, he gathered these Jewish leaders to find out where prophecy foretold that the Christ would be born. They gave him the information he asked: “In Bethlehem of Judea, for so it has been written by the prophet.” And that’s all we hear from them. Now understand who these people were. They were the religious leaders in the Temple. They were the expert scholars of Judaism. But when Herod called them together to find out where the Messiah was to be born, did they show any interest, or any curiosity about what the wise men had reported? Not at all. They were able to tell Herod what he wanted to know, but they showed no excitement whatsoever when the wise men said that they had seen a star indicating the birth of the Messiah. And these were the people who had been waiting for the Messiah for generations!

How is it today that people can hear the Gospel and they can see what Christ does in people’s lives, and yet be indifferent towards Him? How is it that the greatest mystery of all time can be celebrated at every Catholic altar, and yet people find excuses to stay away? How is it that Christ can hold out the promise of healing and wholeness and eternal life, and yet people feel no need to respond to him? The indifference of the chief priests and scribes later turned into animosity towards Christ, until they became His enemies. And that can happen to anyone who ignores Him. We cannot stay indifferent forever; men will either love Christ, or eventually they’ll come to hate Him.

But Epiphany tells us of one more attitude at the birth of Christ. Herod had his hostility; the Jewish leaders had their indifference; but the wise men gave their worship. When they left Herod, they went to Bethlehem. The star stood over the place where the child King was, and when they found the One for whom they had searched, they fell down and worshipped Him. And not only did they worship Him, but they presented gifts to him. Their giving was part of their worship. They gave because of the love and adoration they had for the Incarnate God.

Now, having looked at these three attitudes, the obvious question is, “What about us?” No doubt, every one of us wants to be counted in with the wise men. But every one of us would also have to admit that there are times when we’re hostile to Christ – when we feel as though what He asks of us cramps our style, or isn’t convenient for us. When we know what Christ requires of us, but we willfully ignore it, we’re putting ourselves right there with Herod. Christ demands our obedience, not just when we agree with Him, but also when He asks something difficult of us.

And every one of us would have to admit to moments of indifference – those times when we convince ourselves that something else is more important than prayer, or missing Mass once in while isn’t going to hurt, or someone else can take care of that person in need. Unfortunately, every one of us can find all sorts of ways to ignore Christ.

No, we should want to be like the wise men, who sought the Promised One, and when they found Him, they could do nothing but fall down before Him, and present Him with the best they had. The Gospel tells us that they were warned in a dream not to return to Herod, so they went back to their own country “by another way.”

It wasn’t just a different route they took. Everything was changed for them. They were transformed. They had met God face to face, and they weren’t the same when they returned home. This is what happens when we come to Christ; when we worship Him with our whole being, with all that we are and all that we have. God changes us. His epiphany becomes our own. He manifests Himself – and He wants to show Himself to the world through our own transformed lives.

St. André Bessette

Brother André, whose baptismal name was Alfred, was born into a poor working family in 1845 in Canada, and both his parents had died by the time he was twelve. He was adopted by his aunt and uncle, but when he was fourteen they had moved to California to seek their fortune in the gold rush, leaving him to fend for himself. Young Alfred was sickly, and his bad health made it difficult for him to keep a job for very long, so he wandered from farm to farm and town to town in Canada and also in the United States, picking up odd jobs as he went. Finally he came to the Holy Cross Brothers in 1870. He carried with him a note from his pastor saying, "I am sending you a saint." The Brothers found that difficult to believe. The Holy Cross Brothers were teachers and, at 25, Alfred still did not know how to read and write. Alfred had no place else to go and so was in a desperate situation, but he was also prayerful and deeply devoted to God and Saint Joseph. He may have had no place left to go, but he believed that was because this was the place where he should have been all along.

The Holy Cross Brothers took him into the novitiate but soon found out what others had learned – as hard as Alfred (now Brother André) wanted to work, he simply wasn't strong enough. They asked him to leave the order, but André, out of desperation again, appealed to a visiting bishop who promised him that André would stay and take his vows as a Religious Brother.

After his vows, Brother André was sent to Notre Dame College in Montreal (a school for boys age seven to twelve) as a porter. There his responsibilities were to answer the door, to welcome guests, find the people they were visiting, wake up those in the school, and deliver mail.

In 1904, he surprised the Archbishop of Montreal by requesting permission to build a chapel to Saint Joseph on the mountain near the college. The Archbishop refused to go into debt and would only give permission for Brother André to build what he had money for. What money did Brother André have? Only the nickels he had collected as donations for Saint Joseph from haircuts he gave the boys; nickels and dimes from a small dish he had kept in a picnic shelter on top of the mountain near a statue of St. Joseph with a sign "Donations for St. Joseph." He had collected this loose change for years but he still had only a few hundred dollars. Who would start a chapel now with so little funding?

André took his few hundred dollars and built what he could – a small wood shelter only fifteen feet by eighteen feet. He kept collecting money and went back three years later to request to do more building. The Archbishop granted him permission to keep building as long as he didn't go into debt. He started by adding a roof so that all the people who were coming to hear Mass at the shrine wouldn't have to stand out in the rain and the wind. Then came walls, heating, a paved road up the mountain, a shelter for pilgrims, and finally a place where Brother André and others could live full-time to take care of the shrine and the pilgrims who came.. Through kindness, caring, and devotion, Brother André helped many souls experience healing and renewal on the mountaintop. There were even cases of physical healing. But for everything, Brother André thanked St. Joseph.

Despite financial troubles, Brother André never lost faith or devotion. He had started to build a basilica on the mountain but the Depression had interfered. When he was ninety years old he told his co-workers to place a statue of St. Joseph in the unfinished, unroofed basilica. He was so ill he had to be carried up the mountain to see the statue in its new home. Brother André died soon after on January 6, and didn't live to see the work on the basilica completed. But he died in peace, having helped hundreds of thousands of people by strengthening their faith, and by giving honor to the foster-father of our Lord.

O Lord our God, who art friend of the lowly and who gavest to thy servant, Saint André Bessette, a great devotion to Saint Joseph and a special commitment to the poor and afflicted: help us through his intercession to follow his example of prayer and love, and so come to share with him in thy glory; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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St. Joseph's Oratory of Mount Royal in Montreal, Quebec, was founded by St. Andre Bessette, and grew out of his great devotion to the Foster-father of Our Lord Jesus Christ.

Here are two hymns in honour of St. Joseph:

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Text: Fr. Christopher G. Phillips, 1991

Music: "Stuttgart" adapted by C. F. Witt, 1715

1. Holy Joseph, Intercessor,

Unto thee God's children sing;

Be our Patron and Protector,

To God's throne our praises bring.

2. Faithful Spouse of faithful Virgin,

Lover of God's purity;

From thy worthy place in heaven,

Pray that we may faithful be.

3. Guardian of the Word Incarnate,

Silent guide of God's own Son;

Guard our hearts and lead us onward

To the life that Christ has won.

4. Humble man in lofty station,

God has shed His grace on thee;

Pray such grace to us be given,

That we live eternally.

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Text: Fr. Christopher G. Phillips, 1992

Music: "Bread of Heaven" by William D. Maclagan, 1875

1. Blesséd Joseph, Guardian mild,

Who didst love the Holy Child,

Show thy love to us who pray,

Shield us from all harm this day:

Foster-father of the Word,

Keep us close to Christ our Lord.

2. Great Saint Joseph, Patron bold

Of the Church from days of old,

Give us courage strong and new,

To proclaim God's Gospel true:

Foster-father of the Word,

Keep us close to Christ our Lord.

3. He Whom thou didst guide in youth,

We receive in very truth;

In this Sacrament of love,

We are one with thee above:

Foster-father of the Word,

Keep us one with Christ our Lord!

The Magi

Who were the Magi? They were the first Gentiles to believe in Christ, and were guided by a mysterious star which led them from the East to the village of Bethlehem, where they found the Infant Jesus.

They are called "sages" or "wise men" in the New Testament, but the idea that they were kings first appears in Christian tradition in the writings of Tertullian, who called them "fere regis," or "almost kings." This became generally accepted by the sixth century, because of the implication of Psalm 72, which speaks of the kings of Tarshish, Arabia, and Saba, "who shall bring presents." The New Testament says nothing of how many there were, although the traditional number of three was first ascribed by Origen, based upon the gifts of gold, frankincense, and myrrh. Their names (Gaspar, Melchior, and Balthasar) are first mentioned in the sixth century, and are also included in the writings of the Venerable Bede. In the Middle Ages the Magi were venerated as saints, and there are relics enshrined in the cathedral in Cologne.

But what do the Magi teach us? Surely, the overwhelming lesson is the absolute importance of complete and utter adoration. These three had traveled great distances and risked both physical danger and the wrath of Herod himself just to kneel before the Incarnate Word of God. All we need to do is to go to the nearest Catholic Church, where the same Christ waits for us in the tabernacle. O come, let us adore Him: Christ the Lord!