This week (January 18-25, 2010) is the annual world-wide commemoration called the Week of Prayer for Christian Unity. In this country it is embraced by some communities and, sadly, ignored by others.
The centerpiece of this year's Week of Prayer is the 24th Chapter of Saint Luke's Gospel. According to the resources posted on the Vatican's website:
During the 2010 Week of Prayer for Christian Unity we will reflect each day on chapter 24 of Luke's gospel stopping at the questions which it asks: Jesus' questions to his disciples; the questions the apostles ask of Christ.
Each of these questions allows us to highlight a particular way of witnessing to the Risen One. Each of them invites us to think about our situation of church division and about how, concretely, we can remedy that. We are already witnesses and we need to become better witnesses. How?
by praising the One who gives us the gift of life and resurrection (Day 1) by knowing how to share the story of our faith with others (Day 2) by recognizing that God is at work in our lives (Day 3) by giving thanks for the faith we have received (Day 4) by confessing Christ's victory over all suffering (Day 5) by seeking to always be more faithful to the Word of God (Day 6) by growing in faith, hope and love (Day 7) by offering hospitality and knowing how to receive it when it is offered to us (Day 8)
Would our witness not be more faithful to the gospel of Christ in each of these eight aspects if we witnessed together?
While the liturgical celebration of Epiphany has been transferred to a Sunday in the Dioceses of the United States, it is celebrated on the traditional date of January 6 in the Vatican.
Pope Benedict XVI has eloquently preached and written about the personal encounter of individuals with God--an encounter that God himself desires. The pope stresses the Church's desire that the listener recognize himself or herself in the people and events of Scripture (see Liturgiam Authenticam, 42). Thus, the Scriptures are not just about something that has already happened many centuries ago, but rather they are about how God is acting in the world today.
The Holy Father's Epiphany homily at Saint Peter's Basilica yesterday broke open the Scriptures in this very way. The Magi, he said,
were not the last but the first of the great procession of people who, through all ages of history, were able to recognise the message of the star, to follow the paths indicated by Sacred Scripture, and thus to find Him Who is apparently weak and fragile but Who, in fact, has the power to bring the greatest and most profound joy to the human heart.
He went on to say,
Many have seen the star but only a few have understood its message.
We can, then, ask ourselves why is it that some seek and find, while others do not? What is it that opens their eyes and hearts? What is lacking in those who remain indifferent, in those who show the way but do not move themselves? And we may answer that too much self-confidence, the belief they possess a perfect knowledge of reality, and the presumption of having already formulated a definitive judgement about things makes their hearts closed and insensitive to the novelty of God. They are sure of the idea they have of the world and do not allow themselves to be intimately moved by the adventure of a God Who wants to meet them. They place their trust more in themselves than in Him, and do not believe it possible that God is so great that He can become small, that he can truly draw close to us.
In the end what they lack is the authentic humility capable of submitting itself to that which is greater, but also the authentic courage which brings us to believe in that which is truly great, even if it shows itself in a defenceless Child. What they lack is the evangelical capacity to become children at heart, to be amazed and to abandon the self so as to start down the path indicated by the star, the path of God. (Translation from the Vatican News Service)
Humility is a word not often used--and even less often understood--in our culture. The word itself comes from Latin (humus, meaning earth). My personal definition, for what it is worth, comes from Saint Paul's letter to the Philippians (2:3-4).
humbly regard others as more important than yourselves, each looking out not for his own interests, but (also) everyone for those of others.
Humility isn't groveling and it doesn't mean you are invisible. In fact, most of the time being humble is hard work, sacrificing one's own interests for the good of others because of love. As the Holy Father was suggesting, if we are humble enough to dim our own light so that we may see the star and approach it as children, in wonder, awe and joy, we will see the face of God not simply lying in a manger, but in the faces of all whom he has created and redeemed.
On a lighter note, take a minute to enjoy the wonderful Epiphany hymn, "As with gladness men of old." You'll notice that, like the Holy Father's homily, it reminds us that we too are hurrying to the manger.
The First Letter of Saint John, which is assigned as the first reading for these days of the Christmas, is one of my favorites. Written towards the end of the first century, it is thought that this letter and the Gospel of Saint John come from the same school of Christian thought).
According to the introduction from the New American Bible, the author "insists that the concrete Christian life brings to life the deeper realities of the Gospel." In other words, we have to walk the talk.
The portions on love are most compelling to me. Love is not a by-product of faith...God is love! Four years ago this past Christmas Day, Pope Benedict XVI released his first encyclical which began with this famous Truth from 1 John 4:16:
God is love, and he who abides in love abides in God, and God abides in him.
This love, the author reminds us, comes first from God to each human being.
In this is love: not that we have loved God, but that he loved us and sent his Son as expiation for our sins.
The letter continues the discourse on love and the importance of loving neighbor and keeping the Lord's commandments.
These passages of Scripture are part of why I began this blog. Love, according to Saint Paul (I Cor. 13) is patient and kind, not jealous, pompous, inflated or rude, it forgives, it doesn't look out for self first, it is not quick-tempered and always rejoices in the truth. These are concrete manifestations of love, and for me they have also help to discern when I am truly expressing love and when I am not.
If "love is of God" (I John 4:7), then when we experience impatience, unkindness, hate, jealousy, rudeness or arrogance, these are not of God, because they are not love.
Pope Benedict's Encyclical, "God is Love," reminds us,
In a world in which the name of God is sometimes associated with vengeance or even a duty of hatred and violence, this message is both timely and significant. For this reason, I wish in my first Encyclical to speak of the love which God lavishes upon us and which we in turn must share with others (1).
The Church, since it is a living organism (the Body of Christ) continually evolves. This is sometimes most noticeable in the celebrations of the liturgical year. We sometimes forget that the Holy Spirit left no liturgical calendar with the Apostles on that First Pentecost!
Prior to the fourth century, Sunday was the primary feast in the Church. A yearly commemoration of the Pasch (Easter) was celebrated from an early time and from that came related liturgical days (Palm Sunday, Holy Thursday, Good Friday leading to the Easter Vigil, for example).
The origins of the Christmas feast are not entirely clear. According to Adolf Adam's book, The Liturgical Year, there is concrete evidence that the celebration of the birth of Christ was occurring on December 25 in Rome in 336.
But scholars are divided as to the reason for the selection of December 25 for this feast. Some believe it was to "baptize" a pagan festival of "the Unconquered Sun-God" to the the Syrian sun-god Emesa established throughout the Roman Empire in 274 (to be celebrated each year on December 25, the day of the winter solstice). After all, Jesus Christ is the Sun of Righteousness, the Light of the World, never to be conquered.
Other scholars believe that third-century Christians wished to calculate the exact date of Jesus' birth.
The Christ-as-sun symbolism that was so deep-rooted in the Christian consciousness caused them to pay special attention to the equinoxes and solstices. One opinion was that John the Baptist was conceived at the autumn equinox and born at the summer solstice. But since according to Luke 1:26 Christ was conceived six months after John, he was conceived at the spring equinox (March 25) and was therefore born on December 25. (Adolf Adam, The Liturgical Year, p. 123)
Regardless of how or why, the date of December 25th took root in the west. In the fourth century the Church was neither as centralized as it is today nor did it have the ability to communicate quickly. Still, this feast spread rapidly even to those places in the east that celebrated January 6 as the date of the manifestation of God in flesh. In fact, many calendars had both celebrations.
Today in the western Church December 25th marks the date of Christ's birth into the world. God put on human flesh and became like us in all things but sin. In the west January 6 (Epiphany) celebrates the revelation of God in Christ to all the nations.
Midnight Mass also has ancient roots, dating back to the fifth century when the pope would celebrate Mass in a chapel (designed to be a replica of the cave of Christ's birth in Bethlehem) deep beneath the basilica of Saint Mary Major.
This Sunday, December 20, the Madison Diocesan Choir will present its annual Lessons and Carols at 4 p.m. in the Chapel of the Bishop O'Connor Catholic Pastoral Center. Bishop Robert C. Morlino will preside. Admission is free but all are asked to bring a non-perishable food item for the Catholic Multicultural Center food program. The O'Connor Center is wheelchair accessible.
The Service of Lessons and Carols was created in late-nineteenth century England. Today its most popular incarnation is at King's College (Cambridge, England) where the King's College Choir, founded by King Henry VI (1421-1471), presents a program each Christmas Eve which is broadcast to the world. Nine Scripture readings ("Lessons") recall salvation history, from the Fall in the Garden of Eden to Redemption in Christ Jesus. In between the Lessons the choir sings Christmas carols, anthems and motets and the congregation joins in on some popular carols.
The Diocesan Choir began this tradition in the early 1990s under the direction of dynamic conductor Jorge Gonzales. For nearly twenty years the Choir has ushered in the last week of Advent with this service, the only break coming in the Jubilee Year of 2000 when the choir performed J. S. Bach's great Magnificat in D-major (BWV 243)with the Madison Symphony Orchestra and Chorus in the newly-renovated O'Connor Center Chapel.
In recent years the Diocesan Choir has added a second performance on the Vigil of the Epiphany. This year they will sing at the Cathedral of Saint John the Evangelist in Milwaukee on Saturday, January 2, 2010.
Having celebrated the Third Sunday of Advent, our thoughts now turn to the final preparation for Christmas. While Advent has a dual nature--preparing to recall and celebrate the Lord's first coming as well as looking for his return at the end of time--the last days of Advent start to focus us more clearly on the former (see General Norms for the Liturgical Year and Calendar,nos. 39-42).
O Come, O Come Emmanuel has become for many people the quintessential Advent hymn. It is based on the seven O Antiphons, which are still used today as the antiphons for the Magnificat at Evening Prayer December 17-23.
For evening prayer, they follow this order:
O Sapientia (O Wisdom)
O Adonai (O Sacred Lord of Ancient Israel)
O Radix Jesse (O Flower of Jesse's Stem)
O Clavis David (O Key of David)
O Oriens (O Radiant Dawn)
O Rex Gentium (O King of All Nations)
O Emmanuel (O Emmanuel)
These texts date back to the earliest centuries of Christianity and, in what seems a precursor to backmasking, they are arranged to provide a hidden message. If you take the first letter of each Latin title and reverse the order, it spells: Ero cras, which at least some scholars believe was a hidden message of the hymn meaning, Tomorrow, I come!
The hymn, O Come, O Come Emmanuel, rearranges the verses and uses a translation by nineteenth-century hymn writer John Mason Neale. The origins of the tune are unclear, but it seems to date back into at least the fifteenth century.
I always find it amazing, that for centuries Christians have been calling on the Lord to come, using basically these same texts and often the same tunes. How many times has God heard this plea? How many times has the Church lifted her voice in this manner? After so many generations it may be easy for the Church to become complacent. But we know he will come when we least expect it, like a thief in the night!
I hope you enjoy the clip below. It is a setting of Veni, Veni Emmanuel by twentieth-century composer Zoltan Kodaly. Come, Lord Jesus! Come quickly!
Welcome to the blog for the Roman Catholic Diocese of Madison Office of Worship. We hope that this is useful for all those who prepare the liturgy for the people of God.
