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KEYWORDS: catholic; christmas; jn20; prayer; saints;

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From: 1 John 1:1-4

Prologue

[1] That which was from the beginning, which we have heard, which we have
seen with our eyes, which we have looked upon and touched with our hands,
concerning the word of life — [2] the life was made manifest, and we saw it, and
testify to it, and proclaim to you the eternal life which was with the Father and
was made manifest to us — [3] that which we have seen and heard we proclaim
also to you, so that you may have fellowship with us; and our fellowship is with
the Father and with his Son Jesus Christ. [4] And we are writing this that our
joy may be complete.

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Commentary:

1-4. Since the time of the Fathers, these verses have been described as the pro-
logue”, like the prologue of the Fourth Gospel (Jn 1:1-18). In fact, there are many
similarities in doctrine, style and even language between the two.

Both passages sing the praises of the mystery of the Incarnation: the Word of
God who existed from all eternity, “from the beginning”, became man (has been
seen, heard, looked upon and touched) so that men might partake of divine life
— might have “fellowship”, communion, with the Father and the Son. Like the Go-
spel prologue, this one is written in a rhythmical way — “That which was..., which
we have heard..., which we have seen...”. And many of the ideas are the same —
for example, the reference to “the beginning” (cf. Jn 1:1); the term “the Word” to
refer to the second Person of the Blessed Trinity; the reference to “life” (cf. Jn 1:
4).

As St Bede points out, “from the very start of the epistle we are being taught the
divinity and, at the same time, the humanity of our God and Lord Jesus Christ”
(”In I Epist. S. Ioannis, ad loc.”).

1. “That which was from the beginning”: although the pronoun used is neuter —
as if to indicate the ineffable character of the mystery of Christ — the whole
phrase refers not to a thing or an abstract teaching, but to the divine Person of
the Son, who in the fullness of time was made manifest (v. 2), assuming a hu-
man nature. In other words, St John, as in his Gospel, is teaching that Jesus,
a historical person (the Apostles have lived with him, have seen him, have heard
him speak) is the eternal Word of God (cf. Jn 1:1 and note).

“That which we have heard,...seen...”: all those references to perception by the
senses show the Apostle’s desire to make it clear that God really did become
man. This may be because certain heretics were denying the Incarnation, or it
may simply be that he thought it necessary to spell out this fundamental truth
of our faith. He did so in the Gospel (cf., e.g., Jn 20:30-31); and in this letter we
frequently find phrases like “Jesus Christ has come in the flesh” (4:2); “Jesus
is the Christ” (2:22; cf. 5:1); “Jesus is the Son of God” (4:15; cf.5:1, 12,20).

We have recently been reminded that “the Church reverently preserved the mys-
tery of the Son of God, who was made man, and in the course of the ages and
of the centuries has propounded it for belief in a more explicit way”; moreover,
what the Church teaches “concerning the one and the same Christ the Son of
God, begotten before the ages in his divine nature and in time in his human na-
ture, and also concerning the eternal persons of the Most Holy Trinity, belongs
to the immutable truth of the Catholic faith” (SCDF, “Mysterium Filii Dei”, 2 and
6).

2. St John introduces this verse by way of parenthesis to explain what he means
by “the word of life”. In the Gospel he had written, “In him [the Word] was life” (Jn
1:4) and elsewhere he records Jesus’ statement, “I am the bread of life” (Jn 6:35,
48). These expressions declare that the Son of God has life in all its fullness, that
is, divine life, the source of all life, natural and supernatural. Jesus in fact identi-
fied himself with Life (cf. Jn 11:25; 14:6). By the Incarnation, the Word of God ma-
nifests true life and at the same time makes it possible for that life to be commu-
nicated to men — imperfectly, by means of grace, while they are in this world,
and perfectly in heaven, by means of the beatific vision (cf. 1 Jn 5: 12).

“And we testify to it”: the testimony of the Apostles is something unique in the
history of the Church, because (unlike those who succeed them) they know our
Lord personally, they have been “witnesses” of his life, death and resurrection
(cf. Lk 24:48; Acts 1:8).

“With the Father”: the Greek implies closeness, difference, and the mutual rela-
tionship between Father and Son, so providing a glimpse of the mystery of the
Blessed Trinity (cf. note on Jn 1:1).

3-4. This testimony about Christ is designed to lead to fellowship and complete
joy. Fellowship with the Apostles (the Greek word is “koinonia”) means, firstly,
having the same faith as those who lived with Jesus: “They saw our Lord in the
body,” St Augustine reminds us, “and they heard words from his lips and have
proclaimed them to us; we also have heard them, but we have not seen him [...].
They saw him, we do not see him, and yet we have fellowship with them, be-
cause we have the same faith” (”In Epist. Ioann. ad Parthos”, 1, 3).

To have fellowship with the Father and the Son we need to have the same faith
as the Apostles: “St John openly teaches that those who desire to partake of
union with God must first partake of union with the Church, learn the same faith
and benefit from the same sacraments as the Apostles received from the full-
ness of Truth made flesh” (St Bede, “In I Epist. S. Ioannis, ad loc.”). The Church,
the Second Vatican Council teaches, is not simply a collection of people who
think the same way; it is the people of God “whom Christ established as a com-
munion of life, love and truth” (”Lumen Gentium”, 9).

Fellowship, communion, with the Apostles, with the Church, has as its purpose
to bring about union with God (”with the Father and with his Son Jesus Christ”);
this is a subject St John develops over the course of this letter, as he previously
did in his Gospel (cf., e.g., Jn 17:20ff). Here he uses expressions such as “to
have the Son”, and, in respect of the Son, “to have the Father” (2:23; 5:11ff); “to
be in God” (2:5; 5:20); “to abide in God” (2:6, 24; 3:24; 4:13, 15, 16). This deep,
intimate communion means that, without losing his personality, man shares in
a wonderful and real way in the life of God himself. If Sacred Scripture uses ma-
ny different expressions in this connection, it is due to the fact that the human
mind, because it is so limited, cannot fully grasp the marvelous truth of commu-
nion with God.

Complete joy is the outcome of this communion. Most manuscripts say “our
joy”; others, including the Vulgate, say “your joy”. The difference is not impor-
tant, because “our” involves the Apostles and the faithful, particularly in view of
the mutual fellowship previously mentioned (cf. Jn 15:11; 17:13). This joy, which
will reach its fullness in the next life, is already in this life in some sense com-
plete, insofar as knowledge of Jesus is the only thing that can satisfy man’s
aspirations.

1:5-2:29. This section describes what communion with God is, and the demands
it makes on us. We can say there are two parts in the section: the first (1:5 - 2:
11) teaches that communion with God means walking in the light and, therefore,
rejecting sin and keeping the commandments. The second (2:12-19) warns the
readers to guard against worldly concupiscence and not trust false teachers.

St John is writing as a pastor of souls who has lived the life of the Lord and reflec-
ted deeply upon it. His teaching interweaves truths of faith with moral and asceti-
cal demands because he wants Christians to live in a way consistent with their
faith. Therefore, the text does not really divide into a doctrinal section and a mo-
ral section.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: John 20:1a, 2-8

The Empty Tomb

[1a] Now on the first day of the week Mary Magdalene came to the tomb early.
[2] So she ran, and went to Simon Peter and the other disciple, the one whom
Jesus loved, and said to them, “They have taken the Lord out of the tomb, and
we do not know where they have laid Him.” [3] Peter then came out with the
other disciple, and they went toward the tomb. [4] They both ran, but the other
disciple outran Peter and reached the tomb first; [5] and stooping to look in, he
saw the linen cloths lying there, but he did not go in. [6] Then Simon Peter
came, following him, and went into the tomb; he saw the linen cloths lying, [7]
and the napkin, which had been on His head, not lying with the linen cloths but
rolled up in a place by itself. [8] Then the other disciple, who reached the tomb
first, also went in, and he saw and believed.

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Commentary:

1-2. All four Gospels report the first testimonies of the holy women and the dis-
ciples regarding Christ’s glorious resurrection, beginning with the fact of the emp-
ty tomb (cf. Matthew 28:1-15; Mark 16:1ff; Luke 24:1-12) and then telling of the
various appearances of the risen Jesus.

Mary Magdalene was one of the women who provided for our Lord during His jour-
neys (Luke 8:1-3); along with the Virgin Mary she bravely stayed with Him right
up to His final moments (John 19:25), and she saw where His body was laid
(Luke 23:55). Now, after the obligatory Sabbath rest, she goes to visit the tomb.
The Gospel points out that she went “early, when it was still dark”: her love and
veneration led her to go without delay, to be with our Lord’s body.

4. The Fourth Gospel makes it clear that, although the women, and specifically
Mary Magdalene, were the first to reach the tomb, the Apostles were the first
to enter it and see the evidence that Christ had risen (the empty tomb, the linen
clothes “lying” and the napkin in a place by itself). Bearing witness to this will be
an essential factor in the mission which Christ will entrust to them: “You shall be
My witnesses in Jerusalem ... and to the end of the earth” (Acts 1:8; cf. Acts 2:
32).

John, who reached the tomb first (perhaps because he was the younger), did not
go in, out of deference to Peter. This is an indication that Peter was already re-
garded as leader of the Apostles.

5-7. The words the Evangelist uses to describe what Peter and he saw in the
empty tomb convey with vivid realism the impression it made on them, etching on
their memory details which at first sight seem irrelevant. The whole scene inside
the tomb in some way caused them to intuit that the Lord had risen. Some of the
words contained in the account need further explanation, so terse is the transla-
tion.

“The linen clothes lying there”: the Greek participle translated as “lying there”
seems to indicate that the clothes were flattened, deflated, as if they were em-
ptied when the body of Jesus rose and disappeared — as if it had come out of the
clothes and bandages without their being unrolled, passing right through them
(just as later He entered the Cenacle when the doors were shut). This would ex-
plain the clothes being “fallen”, “flat” “lying”, which is how the Greek literally tran-
slates, after Jesus’ body — which had filled them — left them. One can readily un-
derstand how this would amaze a witness, how unforgettable the scene

“The napkin...rolled up in a place by itself”: the first point to note is that the nap-
kin, which had been wrapped round the head, was not on top of the clothes, but
placed on one side. The second, even more surprising thing is that, like the
clothes, it was still rolled up but, unlike the clothes, it still had a certain volume,
like a container, possibly due to the stiffness given it by the ointments: this is
what the Greek participle, here translated as “rolled”, seems to indicate.

From these details concerning the empty tomb one deduces that Jesus’ body
must have risen in a heavenly manner, that is, in a way which transcended the
laws of nature. It was not only a matter of the body being reanimated as hap-
pened, for example, in the case of Lazarus, who had to be unbound before he
could walk (cf. John 11:44).

8-10. As Mary Magdalene had told them, the Lord was not in the tomb; but the
two Apostles realized that there was no question of any robbery, which was what
she thought had happened, because they saw the special way the clothes and
napkin were; they know began to understand what the Master had so often told
them about His death and resurrection (cf. Matthew 16:21; Mark 8:31; Luke
9:22; etc.; cf. also the notes on Mt. 12:39-40 and Lk 18:31-40).

The empty tomb and the other facts were perceptible to the senses; but the re-
surrection, even though it had effects that could be tested by experience, re-
quires faith if it is to be accepted. Christ’s resurrection is a real, historic fact: His
body and soul were reunited. But since His was a glorious resurrection unlike La-
zarus’, far beyond our capacity in this life to understand what happened, and out-
side the scope of sense experience, a special gift of God is required — the gift of
faith — to know and accept as a certainty this fact which, while it is historical, is
also supernatural. Therefore, St. Thomas Aquinas can say that “the individual ar-
guments taken alone are not sufficient proof of Christ’s resurrection, but taken to-
gether, in a cumulative way, they manifest it perfectly. Particularly important in
this regard are the spiritual proofs (cf. specially Luke 24:25-27), the angelic testi-
mony (cf. Luke 24:4-7) and Christ’s own post-resurrection word confirmed by mi-
racles (cf. John 3:13; Matthew 16:21; 17:22; 20:18)” (St. Thomas Aquinas, “Sum-
ma Theologiae”, III, q. 55, a. 6 ad 1).

In addition to Christ’s predictions about His passion, death and resurrection (cf.
John 2:19; Matthew 16:21; Mark 9:31; Luke 9:22), the Old Testament also fore-
tells the glorious victory of the Messiah and, in some way, His resurrection (cf.
Psalm 16:9; Isaiah 52:13; Hosea 6:2). The Apostles begin to grasp the true mea-
ning of Sacred Scripture after the resurrection, particularly once they receive the
Holy Spirit, who fully enlightens their minds to understand the content of the
Word of God. It is easy to imagine the surprise and elation they all feel when
Peter and John tell them what they have seen in the tomb.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: White.

First reading	1 John 1:1-4 ©

Something which has existed since the beginning,

that we have heard,

and we have seen with our own eyes;

that we have watched

and touched with our hands:

the Word, who is life –

this is our subject.

That life was made visible:

we saw it and we are giving our testimony,

telling you of the eternal life

which was with the Father and has been made visible to us.

What we have seen and heard

we are telling you

so that you too may be in union with us,

as we are in union

with the Father

and with his Son Jesus Christ.

We are writing this to you to make our own joy complete.

Responsorial Psalm
Psalm 96(97):1-2,5-6,11-12 ©

Rejoice, you just, in the Lord.

The Lord is king, let earth rejoice,

let all the coastlands be glad.

Cloud and darkness are his raiment;

his throne, justice and right.

Rejoice, you just, in the Lord.

The mountains melt like wax

before the Lord of all the earth.

The skies proclaim his justice;

all peoples see his glory.

Rejoice, you just, in the Lord.

Light shines forth for the just

and joy for the upright of heart.

Rejoice, you just, in the Lord;

give glory to his holy name.

Rejoice, you just, in the Lord.

Gospel Acclamation	cf.Te Deum

Alleluia, alleluia!

We praise you, O God,

we acknowledge you to be the Lord.

The glorious company of the apostles praise you, O Lord.

Alleluia!

Gospel	John 20:2-8 ©

On the first day of the week Mary of Magdala came running to Simon Peter and the other disciple, the one Jesus loved. ‘They have taken the Lord out of the tomb’ she said ‘and we don’t know where they have put him.’

So Peter set out with the other disciple to go to the tomb. They ran together, but the other disciple, running faster than Peter, reached the tomb first; he bent down and saw the linen cloths lying on the ground, but did not go in. Simon Peter who was following now came up, went right into the tomb, saw the linen cloths on the ground, and also the cloth that had been over his head; this was not with the linen cloths but rolled up in a place by itself. Then the other disciple who had reached the tomb first also went in; he saw and he believed.

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Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

Pray a Rosary each day for our nation.

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

St. Michael the Archangel

~ PRAYER ~

St. Michael, the Archangel, defend us in battle
Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we humbly pray,
and do thou, O Prince of the heavenly host,
by the power of God,
Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.
Amen
+

December Devotion: The Immaculate Conception

Since the 16th century Catholic piety has assigned entire months to special devotions. The month of December is traditionally dedicated to the Immaculate Conception. The Blessed Virgin Mary, in the first moment of her conception, by a singular privilege of Almighty God, and in view of the merits of Jesus Christ, our Savior and hers, was preserved from all stain of original sin. This age-old belief of the Church was defined by Pope Pius IX in 1854 as an article of revealed truth.

Mary was in need of redemption and she was indeed redeemed by the Precious Blood of Jesus Christ. The manner of Mary's redemption, however, was unique. Instead of being freed from original sin after having contracted it, she was preserved from contracting it. This was a most fitting favor for the Mother of the Redeemer.

INVOCATION
O Mary, conceived without sin, pray for us who have recourse to thee.

The Immaculate Conception from the Catechism of the Catholic Church

To become the mother of the Savior, Mary “was enriched by God with gifts appropriate to such a role.” The angel Gabriel at the moment of the annunciation salutes her as “full of grace”. In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God’s grace.

Through the centuries the Church has become ever more aware that Mary, “full of grace” through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:

The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.

The “splendor of an entirely unique holiness” by which Mary is “enriched from the first instant of her conception” comes wholly from Christ: she is “redeemed, in a more exalted fashion, by reason of the merits of her Son”. The Father blessed Mary more than any other created person “in Christ with every spiritual blessing in the heavenly places” and chose her “in Christ before the foundation of the world, to be holy and blameless before him in love”.

The Fathers of the Eastern tradition call the Mother of God “the All-Holy” (Panagia), and celebrate her as “free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature”. By the grace of God Mary remained free of every personal sin her whole life long.

PRAYER OF POPE PIUS XII
This prayer, dedicated to Mary Immaculate, was composed by the Pope for the Marian Year (December 8, 1953-December 8, 1954), which was proclaimed to mark the centenary of the definition of the dogma of the Immaculate Conception.

Enraptured by the splendor of your heavenly beauty, and impelled by the anxieties of the world, we cast ourselves into your arms, 0 Immacuate Mother of Jesus and our Mother, Mary, confident of finding in your most loving heart appeasement of our ardent desires, and a safe harbor from the tempests which beset us on every side.

Though degraded by our faults and overwhelmed by infinite misery, we admire and praise the peerless richness of sublime gifts with which God has filled you, above every other mere creature, from the first moment of your conception until the day on which, after your assumption into heaven, He crowned you Queen of the Universe.

O crystal fountain of faith, bathe our minds with the eternal truths! O fragrant Lily of all holiness, captivate our hearts with your heavenly perfume! 0 Conqueress of evil and death, inspire in us a deep horror of sin, which makes the soul detestable to God and a slave of hell!

O well-beloved of God, hear the ardent cry which rises up from every heart. Bend tenderly over our aching wounds. Convert the wicked, dry the tears of the afflicted and oppressed, comfort the poor and humble, quench hatreds, sweeten harshness, safeguard the flower of purity in youth, protect the holy Church, make all men feel the attraction of Christian goodness. In your name, resounding harmoniously in heaven, may they recognize that they are brothers, and that the nations are members of one family, upon which may there shine forth the sun of a universal and sincere peace.

Receive, O most sweet Mother, our humble supplications, and above all obtain for us that, one day, happy with you, we may repeat before your throne that hymn which today is sung on earth around your altars: You are all-beautiful, O Mary! You are the glory, you are the joy, you are the honor of our people! Amen.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

Litany of the Blessed Virgin

Lord, have mercy on us
Christ, have mercy on us
Lord, have mercy on us
Christ, hear us
Christ, graciously hear us

God the Father of heaven, have mercy on us God the Son, Redeemer of the World, have mercy on us God the Holy Spirit, ...
Holy Trinity, one God, ...

Holy Mary, pray for us
Holy Mother of God, pray for us
Holy Virgin of virgins, ...
Mother of Christ, ...
Mother of Divine Grace, ...
Mother most pure, ...
Mother most chaste, ...
Mother inviolate, ...
Mother undefiled, ...
Mother most amiable, ...
Mother most admirable, ...
Mother of good counsel, ...
Mother of our Creator, ...
Mother of our Saviour, ...
Virgin most prudent, ...
Virgin most venerable, ...
Virgin most renowned, ...
Virgin most powerful, ...
Virgin most merciful, ...
Virgin most faithful, ...
Mirror of justice, ...
Seat of wisdom, ...
Cause of our joy, ...
Spiritual vessel, ...
Vessel of honour, ...
Singular vessel of devotion, ...
Mystical rose, ...
Tower of David, ...
Tower of ivory, ...
House of gold, ...
Ark of the covenant, ...
Gate of heaven, ...
Morning star, ...
Health of the sick, ...
Refuge of sinners, ...
Comforter of the afflicted, ...
Help of Christians, ...
Queen of Angels, ...
Queen of Patriarchs, ...
Queen of Prophets, ...
Queen of Apostles, ...
Queen of Martyrs, ...
Queen of Confessors, ...
Queen of Virgins, ...
Queen of all Saints, ...
Queen conceived without original sin, ...
Queen assumed into heaven, ...
Queen of the most holy Rosary, ...
Queen of Peace, ...

Lamb of God, who takes away the sins of the world, spare us, O Lord, Lamb of God, who takes away the sins of the world, graciously hear us, O Lord, Lamb of God, who takes away the sins of the world, have mercy on us.

Grant we beseech Thee, O Lord God,
that we, Thy servants, may enjoy perpetual health of mind and body: and, by the glorious intercession of the blessed Mary, ever Virgin, be delivered from present sorrow and enjoy eternal gladness.
Through Christ, our Lord.

Amen

Why Catholics Believe in the Immaculate Conception

IMMACULATE CONCEPTION NOVENA [Prayer]
Essays for Lent: The Immaculate Conception
"I Am The Immaculate Conception"
The Corona of the Immaculate Conception [Catholic Caucus]
Catholic Caucus: Immaculate Conception Novena Prayer Thread
New chapel dedicated to Our Lady of Lebanon at National Shrine of the Immaculate Conception
Feast of the The Conception by St. Anna of the Most Holy Theotokos December 9th
On the Immaculate Conception
Immaculate Mary: "Trust Jesus, he will save you" (Catholic Caucus)
I Love that Woman! My Unworthy Reflections on The Immaculate Conception

LAND OF MARY IMMACULATE [Ecumenical]
Mary as the New Eve - St. Irenaeus
Mary - the Immaculate Ark of the New Covenant [Catholic Caucus]
THE LIFE OF BLESSED JOHN DUNS SCOTUS, Defender of the Immaculate Conception [Catholic Caucus]
An Unfathomable Marian Richness [Catholic Caucus]
Catholic Biblical Apologetics: The Immaculate Conception of Mary
History of the Feast of the Immaculate Conception - December 8 [Catholic Caucus]
Preserved Sinless from the Moment of Humanity (Dogma of the Immaculate Conception) [Catholic Caucus]
I Love that Woman! My Unworthy Reflections on The Immaculate Conception [Catholic Caucus]
Father Marquette's Devotion to the Immaculate Conception (Catholic Caucus)

St. John Neumann and the Doctrine of the Immaculate Conception (Catholic Caucus)
Our Jewish Roots: The Immaculate Conception [Ecumenical]
And It Was Night. The Real Story of Original Sin [Ecumenical]
I Love that Woman! My Unworthy Reflections on The Immaculate Conception
Mary Immaculate: Patroness of the United States [Catholic/Orthodox Caucus]
Catholic/Orthodox Caucus: The Immaculate Conception: A Marvelous Theme - Novena Starts Nov. 30
THE IMMACULATE CONCEPTION - Satan's Mighty Foe(Catholic Caucus)
Ark of the new covenant
Historian reveals how Pius IX decided to proclaim dogma of Immaculate Conception (Catholic Caucus)
The Immaculate Vs. the Proud

Immaculate Conception Novena -- starts November 30th [Catholic/Orthodox Caucus]
Blessed John Duns Scotus Champion Of Mary's Immaculate Conception (CATHOLIC CAUCUS)
The Crusade of Mary Immaculate - St. Maximilian Kolbe (Catholic Caucus)
The Early Church Fathers on the Immaculate Conception - Catholic/Orthodox Caucus
Three Reasons the Church’s ... The Immaculate Conception
Her saving grace - the origins of the Immaculate Conception
Mary Is a Model Who Works With Us and in Us
U.S. Catholic bishops to renew consecration of nation to Immaculate Conception
Catholic Meditation: To the Immaculate Conception on this Election Day
Saint Bernadette of Lourdes (Sermon from 1934)

December, 2017

Pope's Prayer Intention

The Elderly, That the elderly, sustained by families and church communities, may apply their wisdom and experience to spreading the faith and forming the new generations.

Daily Gospel Commentary

Saint John, apostle and evangelist - Feast

Commentary of the day
Saint Thomas Aquinas (1225-1274), Dominican theologian, Doctor of the Church
Commentary on Saint John

The light of unchanging Truth

John’s symbol is the eagle and this is why: the other three evangelists were preoccupied by what Christ accomplished in the flesh and are designated by living creatures who move about on the earth, namely the man, the ox and the lion. John, on the other hand, flying like an eagle above the clouds of human weakness, contemplates the light of unchanging Truth with the eyes of his heart with a gaze that is the most penetrating and unswerving possible to humankind. Attentive to the very divinity of our Lord Jesus Christ, by which he is equal to the Father, John strives above all to make it known in his Gospel as much as, a man among men, he believed it to be necessary. Concerning this flight upwards of John, it is written in the book of Job: “The eagle flies up on high” (Jb 39:27), and again: “his eyes behold from afar” (v. 29), with his spirit’s gaze he contemplates the very Word of God in the bosom of the Father.

John’s special privilege was that, among all the disciples of the Lord, it was he who was loved the most by Christ. John was “the disciple whom Jesus loved” (Jn 21:20), as he himself said but without naming himself. Therefore Christ revealed his secrets in a very special way to this disciple who was specially loved. It is he who, seeing the light of the Word more perfectly, makes it known to us, saying: “He was the true light enlightening everyone coming into the world” (Jn 1:9).

'A soul which does not practice the exercise of prayer is very like a paralyzed body which, though possessing feet and hands, makes no use of them.'

St. Alphonsus Maria de Liguori

December 27, 2017

Feast of Saint John, Apostle and Evangelist

Reading 1 1 Jn 1:1-4

Responsorial Psalm Ps 97:1-2, 5-6, 11-12

Alleluia See Te Deum

Gospel Jn 20:1a and 2-8

Readings at Mass

December, 2017

Pope's Prayer Intention

The Elderly, That the elderly, sustained by families and church communities, may apply their wisdom and experience to spreading the faith and forming the new generations.

Saint John, apostle and evangelist - Feast