Holy Catholic Feasts and Solemnities

[Kazimiera]

25 March - The Annunciation

This day celebrates the appearance of the Angel Gabriel to the Virgin Mary to announce of the birth of Christ.

What's going on and why is this day important?

Here are 8 things you need to know.


1. What does the word "Annunciation" mean?

It's derived from the same root as the word "announce." Gabriel is announcing the birth of Christ in advance.

"Annunciation" is simply an old-fashioned way of saying "announcement."

Although we are most familiar with this term being applied to the announcement of Christ's birth, it can be applied in other ways also.

For example, in his book Jesus of Nazareth 3: The Infancy Narratives, Benedict XVI has sections on both "The annunciation of the birth of John" and "The annunciation to Mary," because John the Baptist's birth was also announced in advance.

2. When is the Annunciation normally celebrated and why does it sometimes move?

Normally the Solemnity of the Annunciation is celebrated on March 25th.

This date is used because it is nine months before Christmas (December 25th), and it is assumed that Jesus spent the normal nine months in the womb.

However, March 25th sometimes falls during Holy Week, and the days of Holy Week have a higher liturgical rank than this solemnity (weekdays of Holy Week have rank I:2, while this solemnity has a rank of I:3; see here for the Table of Liturgical Days by their ranks).

Still, the Annunciation is an important solemnity, and so it doesn't just vanish from the calendar. Instead, as the rubrics in the Roman Missal note:

Whenever this Solemnity occurs during Holy Week, it is transferred to the Monday after the Second Sunday of Easter.
It is thus celebrated on the first available day after Holy Week and the Octave of Easter (which ends on the Second Sunday of Easter).

3. How does this story parallel the birth of John the Baptist?

As noted above, John the Baptist's birth was announced in advance also. In both stories there are multiple parallels:

• The Angel Gabriel makes the announcement.
• He announces to a single individual: Zechariah in John the Baptist's case and Mary in Jesus' case.
• He announces the miraculous birth of an individual who has a prominent place in God's plan.
• He is met with a question in both cases (Zechariah asks how he can know this will happen; Mary asks how it will happen)
• A miraculous sign is offered as evidence (Zechariah is struck dumb; Mary is told of Elizabeth's miraculous pregnancy, which is in its sixth month)
• Gabriel departs.

4. How is Mary's reaction different than Zechariah's?

At first glance, Mary's reaction to Gabriel could appear like Zechariah's unbelieving reaction, but it is fundamentally different.

Like Zechariah, she asks a question, but it is a question of a different sort:

Zechariah asked how he could know what the angel says would be true. His attitude was one of skepticism.
Mary does not ask for proof. Instead, she asks how the angel's words will be fulfilled. He accepts what he says and wants to understand specifically how it will take place. Her attitude is thus one of faith seeking understanding, not a lack of faith.

5. What does Mary's reaction say about her perpetual virginity?
Mary's question is translated in the RSV:CE as "How shall this be, since I have no husband?"

This is not a good translation, because she does, in fact, have a husband: Joseph.Luke has already told us that she is betrothed to Joseph, which means that they were legally married (thus Joseph would have had to divorce her, not just "break the engagement" as one might today; cf. Matt. 1:19).

What the text literally says in Greek is "since I do not know man."

This relies on the common biblical euphemism of "knowing" for sexual relations. Mary's question indicates that she understands the facts of life, and it is surprising since she is legally married and awaiting the time that she and Joseph would begin to cohabit.

If she were planning on an ordinary marriage then the most natural interpretation of the angel's statement would be that, after she and Joseph begin to cohabit, they will together conceive a child, who the angel is now telling her about.

The fact that she asks the question indicates that this is not her understanding, and it has often been taken as a sign that she was not planning on an ordinary marriage.

Early Christian writings from the second century onward, beginning with the Protoevangelium of James, indicate that Mary was a consecrated virgin who was entrusted to the care of Joseph.

6. How does Gabriel respond to Mary's question?

Gabriel informs her: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God."

Here Gabriel indicates the involvement of all three Persons of the Trinity: Through the action of the Holy Spirit, the Father causes the Son to be conceived in human form. There will be no human father, making clear the fact that the child will be the Son of God.

As a further illustration of God's power, he points to the fact that Elizabeth, though old and apparently barren, has miraculously conceived a son and is in her sixth month of pregnancy. "For with God nothing will be impossible."

7. Is Elizabeth Mary's "Cousin"?

This question sometimes comes up in discussions of Mary's perpetual virginity, because it is sometimes thought that the "brothers" of the Lord were his cousins and that they are described as brothers because Aramaic has no word for "cousin."

Yet the New American Bible described Elizabeth as Mary's cousin.

Who Jesus "brothers" were has been understood in different ways. The earliest sources that comment on the question (including the second century Protoevangelium of James) say that they were step-brothers through Joseph. They also, hypothetically, could have been adopted (adoption was very common in the ancient world since people often died early). So they need not have been cousins.

While it's true that Aramaic does not have a word for cousin, Greek does (anepsios), but that is not the word used here.

Despite the well-known mistranslation in the NAB (later corrected in the NAB:RE), Elizabeth is not described as Mary's "cousin." The Greek word in this passage (sungenis) indicates a female relative--a kinswoman--not a cousin in particular.

8. Why is Mary's "Fiat" (Latin, "Let it be") important?

Mary's acceptance of this role is momentous and will entail suffering. It is momentous because she will be the mother of the Son of God himself. It will entail suffering in ways that she cannot yet foresee (e.g., witnessing the Crucifixion), but some she could foresee.

In particular, she will be regarded as having been unfaithful to Joseph, and that would involve not only public shame but, as Matthew records, endangered her relationship with Joseph and her future livelihood and social position. Yet she placed herself completely at the service of God's will.

Commenting on this, Pope Benedict writes:

"In one of his Advent homilies, Bernard of Clairvaux offers a stirring presentation of the drama of this moment. After the error of our first parents, the whole world was shrouded in darkness, under the dominion of death. Now God seeks to enter the world anew. He knocks at Mary’s door. He needs human freedom. The only way he can redeem man, who was created free, is by means of a free 'yes' to his will. In creating freedom, he made himself in a certain sense dependent upon man. His power is tied to the unenforceable 'yes' of a human being. So Bernard portrays heaven and earth as it were holding its breath at this moment of the question addressed to Mary. Will she say yes? She hesitates … will her humility hold her back? Just this once—Bernard tells her—do not be humble but daring! Give us your 'yes'! This is the crucial moment when, from her lips, from her heart, the answer comes: 'Let it be to me according to your word.' It is the moment of free, humble yet magnanimous obedience in which the loftiest choice of human freedom is made" (Jesus of Nazareth 3: The Infancy Narratives, ch. 2).

[Kazimiera]

What Is Ash Wednesday? & Why Do Christians Celebrate It

Each year, Ash Wednesday marks the beginning of Lent and is always 46 days before Easter Sunday. Lent is a 40-day season (not counting Sundays) marked by repentance, fasting, reflection, and ultimately celebration. The 40-day period represents Christ’s time of temptation in the wilderness, where he fasted and where Satan tempted him. Lent asks believers to set aside a time each year for similar fasting, marking an intentional season of focus on Christ’s life, ministry, sacrifice, and resurrection.

Who Celebrates Ash Wednesday?

Have you ever noticed how once a year, usually in February or March, there are a lot of people walking around with an ash cross on their foreheads? You probably knew it had something to do with Lent, but you weren’t sure why the ash cross was significant.

Or maybe, you grew up in a Catholic or Protestant church that held Ash Wednesday services each year, and so you’re already familiar with the service, but aren’t too sure about the history of Ash Wednesday and Lent, and what they have to do with the Christian faith. If you want to learn more about this important day in the liturgical calendar and why so many celebrate Ash Wednesday and Lent, read on!

Often called the Day of Ashes, Ash Wednesday starts Lent by focusing the Christian’s heart on repentance and prayer, usually through personal and communal confession. This happens during a special Ash Wednesday service.

What is the Meaning of Ash Wednesday and What Happens?



During Mass (for Catholics) or worship service (for Protestants), the priest or pastor will usually share a sermon that is penitential and reflective in nature. The mood is solemn - many services will have long periods of silence and worshipers will often leave the service in silence.

Usually, there is a responsive passage of Scripture, usually centered around confession, read aloud about the leader and congregation. Attendees will experience communal confession, as well as moments where they are prompted to silently confess sins and pray.

After all of this, the congregation will be invited to receive the ashes on their foreheads. Usually, as the priest or pastor will dip his finger into the ashes, spread them in a cross pattern on the forehead, and say, “From dust you came and from dust you will return.”

Where do the Ashes Come from and What do the Ashes Symbolize?



In many congregations, the ashes are prepared by burning palm branches from the previous Palm Sunday. On Palm Sunday, churches bless and hand out palm branches to attendees, a reference to the Gospels’ account of Jesus’ triumphal entry into Jerusalem, when onlookers lay palm branches on his path.

The ashes of this holiday symbolize two main things: death and repentance. “Ashes are equivalent to dust, and human flesh is composed of dust or clay (Genesis 2:7), and when a human corpse decomposes, it returns to dust or ash.”

“When we come forward to receive ashes on Ash Wednesday, we are saying that we are sorry for our sins, and that we want to use the season of Lent to correct our faults, purify our hearts, control our desires and grow in holiness so we will be prepared to celebrate Easter with great joy” (The CatholicSpirit.com).

With this focus on our own mortality and sinfulness, Christians can enter into the Lent season solemnly, while also looking forward in greater anticipation and joy of the message of Easter and Christ’s ultimate victory over sin and death.

[Kazimiera]

What is Lent: Honoring the Sacrifice of Jesus

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And he fasted forty days and forty nights, and afterward he was hungry. Matthew 4:1-2

What is Lent - A Time Set Aside

Just as we set aside time to spiritually prepare for Christmas Day, it makes sense to set aside time to prepare for the two most important days of the Christian year. Lent is a time that offers us an opportunity to come to terms with the human condition we may spend the rest of the year running from and it brings our need for a Savior to the forefront. Like Advent, Lent is a time to open the doors of our hearts a little wider and understand our Lord a little deeper, so that when Good Friday and eventually Easter comes, it is not just another day at church but an opportunity to receive the overflowing of graces God has to offer.

But unlike the childlike joy associated with the season of Advent, with it's eager anticipation of the precious baby Jesus, Lent is an intensely penitential time as we examine our sinful natures and return to the God we have, through our own rebelliousness, hurt time and again. Lent is also an opportunity to contemplate what our Lord really did for us on the Cross - and it wasn't pretty. But ultimately, the purpose of Lent does not stop at sadness and despair - it points us to the hope of the Resurrection and the day when every tear will be dried (Rev. 21:3).

And about three o'clock Jesus cried with a loud voice, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?" Matthew 27:33-49

Although the nature of suffering is not one that offers itself to easy explanations or pat answers, the answers we seek seem to make the most sense in light of the Cross. There is nothing in the world - no religion, philosophy, or material comfort - that offers such a powerful answer to life's toughest questions as the two slabs of wood on which our Savior died. Although I was drawn to Christianity in search of joy, it's the Cross that keeps me coming back day after day, year after year. It is this time of year, known as Lent, that I am reminded of what Jesus did for me.

When I look into the eyes of our suffering God, I'm in awe - suddenly the complexity of our Lord, the love of our Lord, the humanity of our Lord shows through. I realize God is not just some nebulous energy source or a grandfather sitting in the clouds - He is so much more. The Cross is where our faith stands when all other faith's fail. Christ's sacrifice and his subsequent resurrection are the true "cruxes" of the Christian faith. Without one there would be no salvation, without the other, no hope. This is why Good Friday and the following Easter Sunday are the most important dates on the Christian calendar - even more so than Christmas.

When Does Lent Start This Year?

The Lenten season begins with Ash Wednesday on March 6, 2019; if you are following the 40 days tradition, Lent ends on Holy Saturday, April 20, 2019.

However, in the Catholic tradition the "General Norms for the Liturgical Year and the Calendar," was updated in 1969 to say: "Lent runs from Ash Wednesday until the Mass of the Lord's Supper exclusive." The Mass of the Lord's Supper for Catholics is on Maundy Thursday or Holy Thursday, which is on April 18, 2019. For those adhering to that tradition, Lent will end on Thursday, April 18. Read more in our When Does Lent Start and End article.
The History of Lent

So where does Lent come from, and how do we "do" Lent? The Lenten season developed as part of the historical Christian calendar and is typically celebrated by Catholics and some mainline Protestant churches that follow a liturgical calendar. Although its format has varied throughout the centuries and throughout different cultures, the basic concept remains the same: to open our hearts to God's refining grace through prayer, confession, fasting, and almsgiving as we anticipate Holy Week. Lent traditionally lasts forty days, modeled after Christ's forty day fast in the desert, and ends on Good Friday. In the Western Church, Lent officially begins with a reminder of our mortality on Ash Wednesday (this year, falling on March 1st).
Practicing Lent Today

As with Advent, you can benefit from celebrating Lent even if your church does not formally do so. Here are some of the key elements of the Lenten season, along with some of the symbolism that comes with it. Many of these practices can be celebrated both individually and as a community:

Purple: Like Advent, the official color for Lent is purple. Usually, churches that celebrate Lent choose the deepest, darkest shade of purple for this special season. They may also strip their churches bare of some of the usual decorations adorning the walls. Purple is the color of repentance for sins and also symbolizes the state of our souls outside the light of Christ. During this time, pray for those who do not know Christ and for those who have sinned gravely against Him.

Confession: As mentioned above, Lent is a penitential season, even more so than Advent. The 40 days are set aside to really examine areas of recurring sin in our lives that prevent us from being conformed to God's Will.

Keep in mind the idea here is not to be overly scrupulous or to deceive yourself into thinking you can earn heaven through your own goodness. The goal is to honestly examine your life in light of God's Word and to make a commitment to change in any areas you have not submitted to the Lord. A good way to start an examination of conscience is by praying Psalm 139, verse 23-24: "Search me, O God, and know my heart; test me and know my thoughts. See if there is any wicked way in me, and lead me in the way everlasting." Then, hold up your life to the Ten Commandments. Confess, perhaps even to your pastor or an accountability partner (James 5:16), the ways you've sinned against God, thank Him for His forgiveness, and ask Him for the grace to change.

Fasting and Prayer: Fasting is a practice that has really gone by the wayside in many Christian circles. Yet, if done correctly, it can be a powerful time of renewing your relationship with God. Fasting can be found in both the Old Testament and the New, with Moses (Exodus 34:28; Deuteronomy 9:9,18 ), Elijah (1 Kings 19:8), and our Lord (Matthew 4:2) all participating in 40-day fasts. Fasting is a way of denying ourselves the excesses of life so that we might be more attuned to the Lord's voice. It is also a way of disciplining yourself, strengthening your "spiritual muscles" so to speak, so that when temptations arise in life, you are already used to saying "no" to your desires. And finally, fasting is also a way of participating, in a small way, in the sufferings of Christ and can be particularly powerful when accompanied by prayer and confession.

A word of caution: although fasting can be a wonderful spiritual exercise, it is also an easy one to abuse. Make sure that when you fast, you do not deprive yourself so much that you do harm to your body. Fasting should only be practiced by adults and mature teens. Also, take into account any medical conditions or nutritional needs when deciding what and how much to abstain from (I recommend consulting with a doctor and/or spiritual advisor before undertaking a serious fast). On the spiritual front, Jesus warns us to guard against pride while fasting (Matthew 6:1-6, 16-18).

Meditating on Christ's Sacrifice for Mankind: In addition to periodic fasting and prayer, our scriptural meditations typically turn to the salvation offered to us through Christ's suffering. Read Old Testament Scriptures prophesying the suffering of Christ and the New Testament Gospel accounts.

Charity/Almsgiving: A very important element of the Lenten season is becoming aware of not only the suffering and sacrifice of Christ but also to the suffering of others. Between now and Good Friday, choose one way you can increase your giving to those in need. It could be through extra financial offerings, donating goods you no longer need or use to charity, or increasing your personal time commitment to a ministry or cause close to your heart.

Lent is a time when Christians separate from the world; when we find out our faith is not just a feel-good, self-help religion but one that answers the deepest questions of life and eternity. Those who journey through the Lenten season will enter the Easter season with an increased appreciation for who God is and what He has done for us. And the joy of Resurrection, as well as the promises of eternity, will not be soon forgotten.

[Jacques de Imbelloni]

Don't forget about saint patrick's day.

[Kazimiera]

Why is the feast of St. Joseph on March 19?

Devotion to St. Joseph, husband of Mary, can be traced back to the beginning of the Church

Devotion to St. Joseph, husband of Mary, can be traced back to the beginning of the Church, with a local feast dedicated to St. Joseph confirmed in Egypt as early as the 4th century. One of the earliest dates for honoring St. Joseph was July 20.

However, a commemoration of St. Joseph was soon added to the Byzantine calendar on December 26. Many Eastern Churches continue this celebration, mentioning Joseph as “Holy Righteous Joseph the Betrothed.” According to the Orthodox Church, “Saint Joseph is commemorated on the Sunday after the Nativity. If there is no Sunday between December 25 and January 1, his Feast is moved to December 26.” This celebration of Joseph puts him near the feast of Christ’s birth, December 25, an event he was present for, according to the Gospel accounts.

In the Western Church, the feast of St. Joseph wasn’t fixed until the 15th century. According to some traditions, March 19 was the day of Joseph’s death, though there is little evidence to support it, as it is unclear when Joseph died. It is certain that he was present when Jesus was 12 and “lost in the Temple” but there is no mention of him at the beginning of Jesus’ ministry, say at the wedding in Cana, when Our Lord turned the water to wine.

The Bible is entirely silent about his death and as a result, the Church relies on oral traditions passed down over the centuries.

By 1621 Pope Gregory XV extended a feast of St. Joseph to the entire Church and it was elevated even more when Pope Pius IX declared Joseph the “Patron of the Universal Church” in 1870. For many decades March 19 was a holy day of obligation on par with other major feasts in the Catholic Church.

This placement of St. Joseph in March puts him in proximity to another biblical episode where he is directly mentioned. On March 25 the Church commemorates the Annunciation of the Lord, when the angel Gabriel visited the Blessed Virgin Mary. As the Gospel of Matthew narrates, “before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly” (Matthew 1:18-19).

While this biblical event happened after the Annunciation, other biblical characters associated with the Annunciation are similarly commemorated before March 25, such as St. Gabriel on March 24.

In any case, the primary focus of the feast on March 19 is revealed in the liturgical title, “Joseph, Husband of the Blessed Virgin Mary.” This solemnity — with the highest liturgical ranking accorded to saints — honors his commitment to Mary and dedication as a faithful and devoted husband.

St. Joseph’s Day is a beautiful feast, one that is beloved and cherished by Catholics around the world.

[Morena]

I always liked St. Joseph.

[Kazimiera]

Who Was Saint Patrick and Should Christians Celebrate St. Patrick’s Day?

When it comes to Saint Patrick, the true story is even more exciting than the legend and the myth. The facts are far better than the fable. This day that belongs to St. Patrick has become about leprechauns, shamrocks, pots of gold, and green—green everywhere. Famously, the City of Chicago dumps forty pounds of its top-secret dye into the river. A green racing stripe courses through the city. But long before there was the St. Patrick of myth, there was the Patrick of history. Who was Patrick?

Patrick was born in 385 in Roman Britannia in the modern-day town of Dumbarton, Scotland. Patrick opens his autobiographical St. Patrick’s Confession with these opening lines:

My name is Patrick. I am a sinner, a simple country person, and the least of all believers. I am looked down upon by many. My father was Calpornius. He was a deacon; his father was Potitus, a priest, who lived at Bannavem Taburniae. His home was near there, and that is where I was taken prisoner. I was about sixteen at the time.

Patrick skips over much of his first sixteen years. But who can blame him? At sixteen and being captured by barbarian Irish pirates is a pretty exciting place to begin a story. When the pirates landed on the Irish coast, they took Patrick about 200 miles inland where he was a shepherd and farm laborer. Six years passed and Patrick had either a vivid dream or a vision in which he was shown an escape route. Emboldened, Patrick made his break from his captors, traveling back over the 200 miles to the shoreline. As he approached the docks, a British ship stood waiting. The sails unfurled and Patrick was home. But he didn’t stay long.

Before he was a prisoner, Patrick’s Christian faith meant little to him. That changed during his captivity. His previously ambivalent faith galvanized and served to buoy him through those long, dark days. Now that he was back in his homeland he committed to his faith in earnest. He became a priest and soon felt a tremendous burden for the people that had kidnapped him. So he returned to Ireland with a mission.

Patrick had no less of a goal than seeing pagan Ireland converted. These efforts did not set well with Loegaire (or Leoghaire), the pagan king of pagan Ireland. Patrick faced danger and even threats on his life. He took to carrying a dagger. Yet, despite these setbacks, Patrick persisted. Eventually the king converted and was baptized by Patrick and much of the people of Ireland followed suit. A later legend would have it that Patrick rid all of Ireland of snakes. Snakes were not native to Ireland at the time. Instead, Patrick rid Ireland of marauding ways and a cultural and civil barbarianism by bringing not only Christianity to Ireland, but by bringing a whole new ethic. It was not too long ago that a New York Times’ bestselling book argued that St. Patrick and his Ireland saved civilization.

Patrick would come to be known as the “Apostle of Ireland.” He planted churches, the first one likely at a place called Saul, in Northern Ireland, a bit inland from the coast and just below Belfast. Patrick planted more churches as he crisscrossed Ireland. The challenge with Patrick is sifting through the legend. Take the shamrock for instance. Some biographers claim definitively that Patrick used the shamrock as an object lesson to teach pagans about the Trinity, that God is one in essence and three persons, Father, Son, and Holy Spirit. There is no evidence, however, for such a claim.

Curiously, like most of his legend, St. Patrick is not even truly a saint. He has never been canonized by the Roman Catholic Church. Patrick himself told us he was a sinner, not a saint.

Legend further has it that Patrick died on March 17, 461. He likely died in Saul, where he planted his first church. A significant monument stands atop the hill overlooking the town. Panels depicting scenes from Patrick’s life surround the monument’s base.

What casts a far greater shadow than his monument, however, is St. Patrick’s Day. And that day in the middle of March raises a significant question: Should Christians celebrate St. Patrick’s Day? If you do, you might want to consider wearing orange. Orange? Here’s why. After 1798 the color of green was closely associated with Roman Catholicism and orange with Protestantism—after William of Orange, the Protestant king. The holiday is certainly not to be used as means for excessive partying and celebration. But wearing orange and trying to tell people who St. Patrick really was might be a good way to celebrate.

So we remember Patrick best not in the legends and fables and not in the ways his holiday tends to be celebrated. Perhaps we remember him best by reflecting on the “St. Patrick’s Breastplate,” which has traditionally been attributed to him. The word breastplate is a translation of the Latin word lorica, a prayer, especially for protection. These prayers would be written out and at times placed on shields of soldiers and knights as they went out to battle. St. Patrick’s Lorica points beyond himself and his adventurous life. It points to Christ, the one he proclaimed to the people who had taken him captive:

Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.

[Kazimiera]

Feast of Mary, Mother of God - 1 January

Mary’s divine motherhood broadens the Christmas spotlight. Mary has an important role to play in the Incarnation of the Second Person of the Blessed Trinity. She consents to God’s invitation conveyed by the angel (Luke 1:26-38). Elizabeth proclaims: “Most blessed are you among women and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:42-43, emphasis added). Mary’s role as mother of God places her in a unique position in God’s redemptive plan.

Without naming Mary, Paul asserts that “God sent his Son, born of a woman, born under the law” (Galatians 4:4). Paul’s further statement that “God sent the spirit of his Son into our hearts, crying out ‘Abba, Father!’” helps us realize that Mary is mother to all the brothers and sisters of Jesus.

Some theologians also insist that Mary’s motherhood of Jesus is an important element in God’s creative plan. God’s “first” thought in creating was Jesus. Jesus, the incarnate Word, is the one who could give God perfect love and worship on behalf of all creation. As Jesus was “first” in God’s mind, Mary was “second” insofar as she was chosen from all eternity to be his mother.

The precise title “Mother of God” goes back at least to the third or fourth century. In the Greek form Theotokos—God-bearer—it became the touchstone of the Church’s teaching about the Incarnation. The Council of Ephesus in 431 insisted that the holy Fathers were right in calling the holy virgin Theotokos. At the end of this particular session, crowds of people marched through the street shouting: “Praised be the Theotokos!” The tradition reaches to our own day. In its chapter on Mary’s role in the Church, Vatican II’s Dogmatic Constitution on the Church calls Mary “Mother of God” 12 times.

Other themes come together at today’s celebration. It is the Octave of Christmas: Our remembrance of Mary’s divine motherhood injects a further note of Christmas joy. It is a day of prayer for world peace: Mary is the mother of the Prince of Peace. It is the first day of a new year: Mary continues to bring new life to her children—who are also God’s children.

[Kazimiera]

9 Things You Need to Know About Epiphany

On January 6 the Church celebrates the feast of "Epiphany."

This feast commemorates the mysterious visit of the magi to the Baby Jesus.

Who were the magi? What led them to visit Jesus? And what lessons should we--and shouldn't we!--learn from this incident?

Here are nine things you should know . . .

1. What does the word "Epiphany" mean?

"Epiphany" means "manifestation."

It comes from Greek roots that mean "to show, to display" (phainein) and "on, to" (epi-).

An epiphany is thus a time when something is shown, displayed, or manifested to an audience.


2. What is the feast of the Epiphany about?

According to the Catechism of the Catholic Church:

The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee.

In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation.

The magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations.

Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament.

The Epiphany shows that “the full number of the nations” now takes its “place in the family of the patriarchs”, and acquires Israelitica dignitas (is made “worthy of the heritage of Israel”) [CCC 528].


3. When is Epiphany celebrated?

This varies from country to country.

In some countries, Epiphany is a holy day of obligation (Canon Can. 1246 §1). Where that is the case, it is celebrated on January 6th.

In the United States, Epiphany is not a holy day of obligation, and its celebration is transferred to the first Sunday after January 1st (source).

In 2013, it so happens that the first Sunday after January 1st is January 6th, so the U.S. celebration of Epiphany will coincide with its universal celebration.


4. Why is Epiphany connected with January 6th?

Pope Benedict explains:

It is hard to say how far back the beginnings of the Christmas feast go. It assumed its definitive form in the third century.

At about the same time the feast of the Epiphany emerged in the East on January 6 and the feast of Christmas in the West on December 25.

The two feasts had different emphases because of the different religious and cultural contexts in which they arose, but essentially their meaning was the same: the celebration of the birth of Christ as the dawning of the new light, the true sun, of history [The Spirit of the Liturgy, pp. 106-107)].

Eventually, however, the emphasis on January 6 shifted--particularly in the west (and in some parts of the east)--to reflect manifestations of Christ beside that which occurred at his birth (namely, those that occurred at the coming of the magi, at his baptism, and at the wedding feast of Cana).

This year the baptism of the Lord is also celebrated the first Sunday after Epiphany (Jan. 13), and the wedding at Cana is celebrated on the Sunday after that (Jan. 20).


5. Who were the Magi?

Pope Benedict explains:

In the relevant sources, the concept of Magi (mágoi) encompasses a wide range of meanings, from the wholly positive to the wholly negative.

To the first of the four principal meanings, Magi are understood to be members of the Persian priestly caste.

In Hellenistic culture they were regarded as “rulers of a distinctive religion,” but at the same time their religious ideas were thought to be “strongly influenced by philosophy,” so that the Greek philosophers have often been portrayed as their pupils (cf. Delling, “mágos,” p. 356).

No doubt this view contains some not easily definable element of truth: after all, Aristotle himself spoke of the philosophical work of the Magi (cf. ibid., p. 357).

The other meanings listed by Gerhard Delling are as follows: possessors and users of supernatural knowledge and ability, magicians, and finally deceivers and seducers. . . .

For the Magi in Mt 2, it is the first of the four meanings that applies, at least in a broad sense. Even if they were not exactly members of the Persian priesthood, they were nevertheless custodians of religious and philosophical knowledge that had developed in that area and continued to be cultivated there [Jesus of Nazareth: The Infancy Narratives].


6. Why did the magi come to see Jesus?

They apparently had material of a prophetic nature (some have suggested that they got it from an eastern Jewish community, such as the one in Babylon) that allowed them to identify the birth of the new "king of the Jews" astronomically.

They may have been especially motivated to come see this king of the Jews since there was an expectation at the time that a universal ruler would shortly come from Israel. Pope Benedict explains:

We know from [the Roman historians] Tacitus and Suetonius that speculation was rife at the time that the ruler of the world would emerge from Judah—an expectation that [the Jewish historian] Flavius Josephus applied to [the Roman emperor] Vespasian, consequently finding his way into the latter’s favor (cf. De Bello Judaico iii, 399–408) [Jesus of Nazareth: The Infancy Narratives].


7. Why did they go to Herod?

Probably, because they assumed the newborn king would be a son of Herod--the current "king of the Jews." Pope Benedict comments:

It is quite natural that their search for the newborn king of the Jews should take them to Israel’s royal city and to the king’s palace. That, surely, is where the future king must have been born [Jesus of Nazareth: The Infancy Narratives].

This, of course, played into Herod's paranoia for his throne and led to the slaughter of the innocents.


8. What was the star?

It is hard to know. Some question whether the star was a natural phenomenon at all, pointing out that it seems to lead the magi to Jerusalem, disappear, and then reappear and hover over the house in Bethlehem.

But this isn't what Matthew says. He does not say that the star led them to Jerusalem. They merely report that they had seen the new king's star "in the east" (Mt. 2:2; that is, back in their homeland), which is why they came to Jerusalem.

What he does say is:

When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was [Mt. 2:9].

This does not necessarily mean that the star appeared to move in the sky in a way that stars don't ordinarily.

Departing from Jerusalem at night, they may have noted on the short (6 mile) trip to Bethlehem that the star was in front of them in the sky--a coincidence arranged by divine providence.

Then, when they got to the house, they noticed it was directly over the house--again, a coincidence arranged by divine providence but not necessarily an unusual motion for a star.

Thus the question of whether it could have been a natural phenomenon remains. Pope Benedict remarks:

Nevertheless, the question whether or not this was an astronomically identifiable and classifiable celestial apparition was not going to go away.

It would be wrong to dismiss it a priori on account of the theological character of the story.

With the emergence of modern astronomy, developed by believing Christians, the question of this star has been revisited [Jesus of Nazareth: The Infancy Narratives].

Various proposals have been made, including for rare astronomical phenomena like the conjunction of certain planets in certain constellations, or supernovas.

Which of these, if any, might have been the Bethlehem star depends on precisely when Jesus was born, which is too complex a discussion for this post.


9. Does this mean astrology is okay?

No. As the Catechism explains:

All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to “unveil” the future. Consulting horoscopes, astrology . . . contradict the honor, respect, and loving fear that we owe to God alone [CCC 2116].

God may have arranged for certain signs to attend the birth of his Son, but this is the opposite of what astrology involves. Pope Benedict explains:

The Fathers have emphasized a further aspect. Gregory Nazianzen says that at the very moment when the Magi adored Jesus, astrology came to an end, as the stars from then on traced the orbit determined by Christ (cf. Poem. Dogm. V 55–64: PG 37, 428–429).

In the ancient world, the heavenly bodies were regarded as divine powers, determining men’s fate. The planets bear the names of deities. According to the concept prevailing at the time, they somehow ruled over the world, and man had to try to appease these powers.

Biblical monotheism soon brought about a clear demythologization: with marvelous sobriety, the creation account describes the sun and the moon—the great divinities of the pagan world—as lights that God placed in the sky alongside the entire firmament of stars (cf. Gen 1:16f.).

On entering the Gentile world, the Christian faith had to grapple once again with the question of the astral divinities. Hence in the letters he wrote from prison to the Ephesians and the Colossians, Paul emphasizes that the risen Christ has conquered all the powers and forces in the heavens, and that he reigns over the entire universe.

The story of the wise men’s star makes a similar point: it is not the star that determines the child’s destiny, it is the child that directs the star [Jesus of Nazareth: The Infancy Narratives].

[Kazimiera]

The Baptism of Our Lord

On the Feast of the Baptism of the Lord a Christian is transported by his thoughts and feelings to a time long since passed. He directs his attention to that which was accomplished at the Jordan, and his heart is filled with reverent trembling.

A Christian contemplates Heaven opening over the Jordan and the Holy Spirit descending upon Jesus Christ in the form of a dove. He hears the very voice of the Heavenly Father: “This is my Beloved Son, with whom I am well pleased” (Matt. 3: 17). These unusual manifestations leave a profound impression in the heart of a believing Christian, evoking in it wonder and piety. From the depths of his enraptured heart the Christian involuntarily cries out: “Great art Thou, O Lord, and marvelous are Thy works, and there is no word which sufficeth to hymn Thy wonders.”

On the feast of the Lord’s Baptism a Christian meditates on the reason our Lord Jesus Christ, born without sin and not having sinned during His earthly life, should come to Jordan together with sinners in order to receive Baptism from John. The Christian calls to mind the sinful Fall of his forefathers; their punishment by the Lord God, required by God’s justice. He meditates on the sundering of man’s bond with his Creator and upon God’s merciful promise not to leave man without care. The Lord placed enmity between the seed of the serpent and the seed of mankind (Gen. 3: 15). The Lord promised even our forefathers that a time will come when his descendants shall crush the head of the Serpent-tempter. The Old Testament tree of life shall be replaced by the New Testament Body and Blood of the Only-Begotten Son of God, Who shall come to earth to save the world. “He who eats My Flesh and drinks My Blood has eternal life, and I will raise him up at the last day” - thus speaks Jesus Christ Himself (John 6:54). Because of this it was necessary that man again recognize his Creator and Saviour. It was needful to strengthen man’s faith in his Saviour. It was necessary for people to learn that the Father and Son, according to the word of Jesus Christ, are one: “The Father is in Me and I am in the Father” (John 10:38). And now our Lord Jesus Christ reveals Himself to the world. He comes to the Jordan to receive Baptism from John. During the Baptism of Jesus Christ in the Jordan the Holy Spirit descends upon Him in the form of a dove, while the Heavenly Father witnesses to Him with the words: “This is my Beloved Son, with whom I am well pleased.” There was a true Theophany at the Jordan!

Here also at the Jordan it became clear to John the Baptist Who it was that had come to him to be Baptized from Nazareth in Galilee. “I myself did not know Him.” John said later, “but He who sent me to baptize with water said to me. ‘He on whom you see the Spirit descend and remain, this is He who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God” (John l:33-34). The next day, looking at Jesus as He walked, John said, “Behold, the Lamb of God!” (John 1:35-36).

Pride was the source of the sin of our forefathers, for they desired to become like their Creator, “like God, knowing good and evil” (Gen. 3:5). Our Lord Jesus Christ, accepting baptism from His creature, shows an example of great humility. He, ‘‘though He was in the form of God, did not think itrobbery to he equal with God, but emptied Himself, taking the form of a servant, being born in the likeness of men. And being found in human form He humbled Himself and became obedient unto death, even death on a cross” (Philipp. 2:6-8). Christ the Saviour turns to John the Baptist not as God but as a humble Man asking baptism in order to fulfill ‘‘all truth.’’ Thus is pride overthrown by humility.

“Jesus, when he began His ministry, was about thirty years of age” (Luke 3:23). Before His entry into the public ministry of mankind’s salvation, Christ the Saviour comes to Jordan and receives baptism from John. As Man, in this sacred act He strengthens His powers by the grace of the Holy Spirit descended upon Him in the form of a dove. . . At the age of thirty the God-Man reveals Himself to the people, fulfilling by this act the custom of the Talmud-nourished Hebrew people who, especially after the return from Babylonian captivity, strictly kept the letter of the Law. According to the understanding of the Hebrews of that time, a man who had not reached thirty years could be neither a priest nor a teacher. And the Lord Jesus Christ, who came not to destroy but to fulfill the Old Testament Law, begins to preach at the age of thirty. It was at this age also that John the Baptist appeared at the Jordan with the call for people to repent.