Showing posts with label Mass and Night Office. Show all posts
Showing posts with label Mass and Night Office. Show all posts

Thursday 13 November 2014

Contemplative Life Today - Saints of the Benedictine Family

Night Office, Br.. Seamus. COMMENT:
OCSO Missal Feast 13 November
  
Friday, 13 November 2009
 - Saints of the Benedictine Family
Contemplative Life Today
Br. Seamus
  
The 2nd Reading of Vigils this morning spoke so clearly and resounding, it gave us the thought for today’s celebration of the ALL SAINTS of the Benedictine Family/
Night Office, Br.. Seamus. COMMENT:
The Reading for today; I have what I think an answer, ‘Why do you become a monk?’ – this Reading says we are all contemplatives “At heart”.
So becoming a monk is not such a big deal after all!

All Benedictine Saints
13 November
[Based on Some Thoughts on Contemplative Life Today,
by Clifford Stevens in Review for Religious, July-August 1991]
The pattern of contemplative life has neither changed, nor will it change. It is still a life of solitude, of withdrawal from 'the world', of silence and seclusion. However the image of contemplative life is changing from an ascetic protest and rejection of 'the world' to the cultivation of intimacy with God in the sacrament of solitude. It is the personal pursuit of closeness to God, not from a sense of exclusivity, but from a deep sense of 'commonalty' with the rest of the human family. The contemplative life is just one way of seeking and finding God, in no way minimizing other pathways and in no way deprecating the infinite variety of the Christian life and Christian holiness.
Every person, in the most secret part of his or her being, is contemplative. Every human being has a passion for God, a hunger for the known or unknown Divine that bursts into flame when, at certain moments, a glimpse is caught of the magnitude of God. To speak of the contemplative life is to speak of a kind of life that all people hanker after in the deepest part of their being; the formal contemplative life is simply an extension of this basic human hunger, a hunger for God that is perhaps the very blueprint of our existence.
In the depth of our being, then, we are all solitaries, and each one of us has a primitive face we show to God alone, a part of ourselves we can reveal to no one else, however intimate our relationship or profound our affection. We show to others only a small part of our total personality while, at the core of our being, we are all God-centred.
The contemplative life begins in astonishment at the overpowering reality of God's love, the magnitude of His plans for every human being. It is this fascination with God that draws a person into solitude, for only the freedom of solitude is adequate to contain that fascination and the probing of that astonishment. The contemplative has, in very truth, been astounded and struck with the wonder of God in a way that is beyond explaining. And it is this wonder and astonishment that draw him or her into solitude where the wonder can be nurtured and the astonishment explored and probed with all the energy of heart and mind. This, indeed, becomes the lifetime occupation of the contemplative, with the secluded life itself simply the setting and necessary environment for it.
Contemplatives are driven into solitude as lovers are drawn together, and for the same reason: to cultivate an intimacy beyond their power to put into words, but which embodies everything they have ever desired and is expressive of the deepest and most intimate longing of their being. The contemplative life reaches out to intimacy with God just as human lovers reach out to intimacy with each other, for the sheer joy of that intimacy and for the love that binds two together in an inseparable and deliberately chosen companionship.
And do You, Lord, have mercy on us.


Friday 7 November 2014

Blessed John Duns Scotus - You-tube, Benedict XVI


Mass and Night Office, 


Saturday, November 08, 2014
Blessed John Duns Scotus (Optional Memorial)
First Reading:
Psalm:
Gospel:
Philippians 4:10-19
Psalm 112:1-2, 5-6, 8-9
Luke 16:9-15

Bl. John Duns Scotus Sculpture
at the Duns town in the Scottish Borders
  
Newly beatified in 1993 by John Paul II, the Franciscans and other particular calendars may celebrate the optional memorial of Blessed John Duns Scotus, a Scottish Franciscan priest and theologian who died in 1308. He was the founder of the Scotistic School in Theology, and until the time of the French Revolution his thought dominated the Roman Catholic faculties of theology in nearly all the major universities of Europe. He is chiefly known for his theology on the Absolute Kingship of Jesus Christ, the Immaculate Conception of the Blessed Virgin Mary, and his philosophic refutation of evolution. He is also known as the "Doctor of Mary Immaculate" because of his defense of the Immaculate Conception.

Pope-Benedict-XVI-w.jpg
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Blessed John Duns Scotus...the cantor of the incarnate Word and defender of
Blessed John Duns Scotus, the teacher of “God’s closeness”.  I love the homily below on this great theologian and lover of the Blessed Mother. 
CNA- Pope Benedict XVI  taught about Franciscan priest and teacher  Blessed John Duns Scotus, in one of his Wednesday audiences in July of 2010.  The Holy Father remembered his loyalty and devotion to Christ, the Church and the Successor of St. Peter, as well as his contributions to Christian thought.
During his catechesis, the Pope recalled the life of the medieval Scottish priest and theologian, Blessed John Duns Scotus. He spoke of how the Franciscan, who taught at Oxford, Cambridge, and later in Paris, left France instead of betraying Pope Boniface VIII who was in conflict with King Phillip IV.
This fact, said the Pope, “invites us to remember how many times in the history of the Church, believers have found hostility and promptly even persecution because of their loyalty and devotion to Christ, to the Church and to the Pope.
“We all look with admiration to these Christians, that teach us to protect as a precious inheritance the faith in Christ and the communion with the Successor of Peter and, therefore, with the Universal Church.”
Continuing on the life of the 13th century Franciscan, the Pope said that Blessed Scotus provided three major contributions to Christian thought.The first gift is his “great Christocentric vision” that in the Incarnation “every creature, in and through Christ, is called to be perfected in grace and to glorify God forever.” The second contribution is the theory which led to the dogma “that Our Lady’s preservation from original sin was a privilege granted in view of her Son’s redemptive passion and death.” Andfinally, Pope Benedict noted his “great attention to the issue of human freedom”as one of his gifts to Christian thought.
Turning to a passage from Pope John Paul II’s address at Blessed Scotus’ 1993 beatification ceremony, Pope Benedict indicated that it “summarize(s) the notable contribution that Duns Scotus made to the history of theology.” That day, the late Pope remembered the medieval priest and theologian as “the cantor of the incarnate Word and defender of the Immaculate Conception of Mary.”
Pope Benedict XVI concluded Wednesday’s audience by saying that the Franciscan “teaches us that the essential thing in our lives is to believe that God is close to us and loves us in Jesus Christ, and to cultivate, then, a profound love for Him and His Church.
“We are the witnesses of that love on this earth,” he said - CNA -  http://nunraw.blogspot.co.uk/2013/11/john-duns-scotus-subtle-doctor-was.html 

Monday 22 September 2014

Eckhart Night Office and Mass introduction

TWENTY-FIFTH WEEK IN ORDINARY TIME
Dear William,
There is MEMO on my desk ...
This morning of the Night Office I completely missed the Second Reading. To the rescue of the loss, Fr. Raymond introduced to the Mass with very incisive sum up of Eckhart's philosophical (mystic) reading.
....Donald
 
Rw, Eckhart POSTIT

Fr. Raymond, PROVIDENCE
Master Ekhart gave us this morning his own version of the classical teaching on indifference to life’s ups and downs.  This is a wisdom that goes as far back as the book of Job where we learn that ‘it is the Lord who gives and the Lord who takes away.  Blessed be the name of the Lord.’  It comes to us even from the pagan philosophers of Greece and Rome through the Stoicism of their own philosophers.  But it reaches its perfection in the teaching of St Paul who gives a clear and positive note to this teaching when he tells us that “all these things work together for the good of those who love God.


On Monday, 22 September 2014, 20:35, 
Donald ...> wrote:

Fr. Raymond,
Thank you for introducing to Eckhart at the Mass.
See below the whole Reading.. Sent to William J W.
Donald
PS. I first hiccuped the words;
"Whoever sees anything in God does not see God. A righteous man has no need of God. What I have, I am not in need of. He serves for nothing, he cares for nothing"; in the boiling pot I felt scalded by the lines!.

Picture: 
Abbot General Eamon working in Assisi General Chapter.
        +++++++++++
MONDAY 21 Sept 2014  Year II
 First Reading
Tobit 2:1-3.6
Responsory Rom 11:2.29.12
Gohas not rejected his peoplewhom he chose as his own in time past+ The gifts and the call of God arirrevocable.
VItheir faland defection meant the enrichment of the world, thGentilworldhow much more wiltheir conversiomean? Thgifts ...
Second Reading
From the writings of Meister Eckhart (Sermon 65: Sermons and Treatises Il, 76-78)
A righteous person has no need of God
When it falls to some people to suffer or to do something, they say, "If only I knew it was God's will, I would gladly endure it or do it!" Dear God! that is a strange question for a sick man to ask, whether it is God's will that he should be sick. He ought to realize that if he is sick, it must be God's will. It is just the same with other things. And so a man should accept from God, purely and simply, whatever happens to him. There are some people who praise God and have faith in him when all goes well with them, inwardly or outwardly, as when somebody says, "I have got ten quarters of corn this year and as many of wine: I put my trust in God." "Indeed," I say, "you put your trust in the corn and the wine." The soul is created for a good so great and so high that she cannot rest in any mode: all the time she is hastening past all modes toward the eternal good which is God, and for which she was created. And this is not to be gained by storm, by a man's being obstinately determined to do this and leave that, but by gentleness and sincere humility and self-abnegation in that as in everything that befalls, notby a man saying to himself: "You will do this at whatever cost!" - that would be wrong, for that is an assertion of self. If anything happens to him that causes him grief or trouble or disquiet, again he would be wrong, for he would be giving way to self. If some­thing were very repugnant to him, he should inwardly seek counsel of God, and, bending humbly before him, accept with quiet faith from him whatever might happen to him, and then he would be right. This is the gist of the matter, of all advice and teaching: that a man should let himself be advised and pay regard only to God, though this can be explained in many and various words. It promotes a properly ordered conscience to refuse attention to casual happenings, and for a man when he is by himself to give up his will wholly to God and then to accept all things equally from God: grace or whatever it may be, inward or outward.
Whoever sees anything in God does not see God. A righteous man has no need of God. What I have, I am not in need of. He serves for nothing, he cares for nothing: he has God, and so he serves for nothing. By so much as God is higher than man, so he is readier to give than man is to receive. Not by fasting and outward works can we gauge our progress in the good life: but a sure sign of growth is a waxing love for the eternal and a waning interest in temporal things. If a man had a hundred marks and gave them all for God's sake to found a cloister, that would be a fine deed. And yet I say, it would be greater and better to despise and naught himself for God's sake. In all a man does he should turn his will Godward and, keeping God alone in mind, forge ahead without qualms about its being the right thing or whether he is making a mistake. If a painter had to plan every brush-stroke with the first, he would paint nothing. And if, going to some place, we had first to settle how to put the front foot down, we should get nowhere. So, follow the first step and continue: you will get to the right place, and all is well.
Responsory Is 55:8-9; Heb 11:2
My thoughts are not your thoughts, nor are your ways my ways, says the Lord. + For as the heavens are high above the earth, so are my ways above your ways, and my thoughts above your thoughts.
V. It was for their faith that the people of former times won God's approval. +For as the heavens ...
 

 Sancta Maria Abbey: http://www.nunraw.com.uk (Website)    Blogspot :http://www.nunraw.blogspot.co.uk.   

Saturday 26 July 2014

Discovering our Saints - Saints Ann and Joachim

 COMMENT: Discover of the YouTube as the simplest Share on to the Blogspot.

Saturday, 26 July 2014
Sts. Joachim & Anne, Parents of the Bl. Virgin Mary - memorial


Uploaded on 20 Jul 2011
Wow, Patron Saints for grandparents. We know what an important job grand parenting is, God worked especially hard to find this ideal set for Jesus.
Born to the tribe of Judah and the royal house of David, Saints Ann and Joachim were a devout, religious couple. They shared a wealthy, comfortable life in Nazareth with plans to be the world's best parents. Their deep faith and close knit family offered just the perfect environment to raise a child of God.
But, years slipped by and no babies arrived.
Petitions, Prayers and Promises followed!
Twenty long years!!

Finally, an angel appeared with God's special plan. Ann and Joachim had been selected to raise the beautiful baby girl, they called Mary, who was to be the Virgin Mother of the Christ Child.

They were overjoyed and with great love and gratitude devoted their lives to the preparation of their little girl for the greatest honor that could ever be. They fulfilled their promises to God.



When Mary was three years old, they made a pilgrimage to the Temple in Jerusalem, the day we know as the Presentation of the Blessed Virgin Mary. They taught and trained their young Mary until she was ready to fulfill her role in the Scriptures.

Ann and Joachim are hardly mentioned in Scripture, this private couple, parents of the Blessed Virgin Mary, grandparents of Jesus Christ, simply fulfilled God's Plan to the best of their ability. How better could they have served Him?

Saints Ann and Joachim are celebrated on JuIy 25 as the Patron Saints of Grandparents, Mothers and Fathers and are often viewed in liturgical art as an elderly couple with a book instructing Mary.
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Thursday 15 May 2014

St. Pachomius the Great. 'Around Him, the Monks Swarm'


   



Mass and Night Office
 Every May 11th a Monastic Office of Vigils on St. Pachomius we are indebted courtesy of Websites.

Saints Fun Facts for St. Pachomius
15 May 2012
"St Pachomius the Great was both a model of desert dwelling, and with Sts Anthony the Great (January 17), Macarius the Great (January 19), and Euthymius the Great (January 20), a founder of the cenobitic monastic life in ...
++++++++++++++++++++
http://full-of-grace-and-truth.blogspot.co.uk/2009/05/st-pachomius-great.html 

FRIDAY, MAY 15, 2009

St. Pachomius the Great

Christ is risen! Truly He is risen!
Agios Paxomios
Icon of St. Pachomius (Icon courtesy of www.eikonografos.comused with permission)


St. Pachomius the Great - Commemorated on May 15 (text taken from: http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=101384)

"St Pachomius the Great was both a model of desert dwelling, and with Sts Anthony the Great (January 17), Macarius the Great (January 19), and Euthymius the Great (January 20), a founder of the cenobitic monastic life in Egypt.

St Pachomius was born in the third century in the Thebaid (Upper Egypt). His parents were pagans who gave him an excellent secular education. From his youth he had a good character, and he was prudent and sensible.
When Pachomius reached the age of twenty, he was called up to serve in the army of the emperor Constantine (apparently, in the year 315). They put the new conscripts in a city prison guarded by soldiers. The local Christians fed the soldiers and took care of them.
When the young man learned that these people acted this way because of their love for God, fulfilling His commandment to love their neighbor, this made a deep impression upon his pure soul. Pachomius vowed to become a Christian. Pachomius returned from the army after the victory, received holy Baptism, moved to the lonely settlement of Shenesit, and began to lead a strict ascetic life. Realizing the need for spiritual guidance, he turned to the desert-dweller Palamon. He was accepted by the Elder, and he began to follow the example of his instructor in monastic struggles.
Once, after ten years of asceticism, St Pachomius made his way through the desert, and halted at the ruins of the former village of Tabennisi. Here he heard a Voice ordering him to start a monastery at this place. Pachomius told the Elder Palamon of this, and they both regarded the words as a command from God.
They went to Tabennisi and built a small monastic cell. The holy Elder Palamon blessed the foundations of the monastery and predicted its future glory. But soon Palamon departed to the Lord. An angel of God then appeared to St Pachomius in the form of a schemamonk and gave him a Rule of monastic life. Soon his older brother John came and settled there with him.
St Pachomius endured many temptations and assaults from the Enemy of the race of man, but he resisted all temptations by his prayer and endurance.
Gradually, followers began to gather around St Pachomius. Their teacher impressed everyone by his love for work, which enabled him to accomplish all kinds of monastic tasks. He cultivated a garden, he conversed with those seeking guidance, and he tended to the sick.
St Pachomius introduced a monastic Rule of cenobitic life, giving everyone the same food and attire. The monks of the monastery fulfilled the obediences assigned them for the common good of the monastery. Among the various obediences was copying books. The monks were not allowed to possess their own money nor to accept anything from their relatives. St Pachomius considered that an obedience fulfilled with zeal was greater than fasting or prayer. He also demanded from the monks an exact observance of the monastic Rule, and he chastized slackers.

Add caption
   
His sister Maria came to see St Pachomius, but the strict ascetic refused to see her. Through the gate keeper, he blessed her to enter upon the path of monastic life, promising his help with this. Maria wept, but did as her brother had ordered. The Tabennisi monks built her a hut on the opposite side of the River Nile. Nuns also began to gather around Maria. Soon a women's monastery was formed with a strict monastic Rule provided by St Pachomius. The number of monks at the monastery grew quickly, and it became necessary to build seven more monasteries in the vicinity.
The number of monks reached 7,000, all under the guidance of St Pachomius, who visited all the monasteries and administered them. At the same time St Pachomius remained a deeply humble monk, who was always ready to comply with and accept the words of each brother.
Severe and strict towards himself, St Pachomius had great kindness and condescension toward the deficiencies of spiritually immature monks. One of the monks was eager for martyrdom, but St Pachomius turned him from this desire and instructed him to fulfill his monastic obedience, taming his pride, and training him in humility.
Once, a monk did not heed his advice and left the monastery. He was set upon by brigands, who threatened him with death and forced him to offer sacrifice to the pagan gods. Filled with despair, the monk returned to the monastery. St Pachomius ordered him to pray intensely night and day, keep a strict fast and live in complete solitude. The monk followed his advice, and this saved his soul from despair.
The saint taught his spiritual children to avoid judging others, and he himself feared to judge anyone even in thought.
St Pachomius cared for the sick monks with special love. He visited them, he cheered the disheartened, he urged them to be thankful to God, and put their hope in His holy will. He relaxed the fasting rule for the sick, if this would help them recover their health. Once, in the saint's absence, the cook did not prepare any cooked food for the monks, assuming that the brethren loved to fast. Instead of fulfilling his obedience, the cook plaited 500 mats, something which St Pachomius had not told him to do. In punishment for his disobedience, all the mats prepared by the cook were burned.
St Pachomius always taught the monks to rely only upon God's help and mercy. It happened that there was a shortage of grain at the monastery. The saint spent the whole night in prayer, and in the morning a large quantity of bread was sent to the monastery from the city, at no charge. The Lord granted St Pachomius the gift of wonderworking and healing the sick.
The Lord revealed to him the future of monasticism. The saint learned that future monks would not have such zeal in their struggles as the first generation had, and they would not have experienced guides. Prostrating himself upon the ground, St Pachomius wept bitterly, calling out to the Lord and imploring mercy for them. He heard a Voice answer, "Pachomius, be mindful of the mercy of God. The monks of the future shall receive a reward, since they too shall have occasion to suffer the life burdensome for the monk."
Toward the end of his life St Pachomius fell ill from a pestilence that afflicted the region. His closest disciple, St Theodore (May 17), tended to him with filial love. St Pachomius died around the year 348 at the age of fifty-three, and was buried on a hill near the monastery." (taken from:http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=101384)

See the following link for the prayer rule that St. Pachomius received from the Angel, and which forms the backbone of almost every service of the Orthodox church: http://www.saintjonah.org/services/stpachomius.htm. May St. Pachomius intercede for all of us and help us!

Icon of St. Pachomius the Great receiving the tradition of the monastic habit and coenobitic rule from an Angel (Icon courtesy of http://www.eikonografos.com/ used with permission)
   
Apolytikion in the Plagal of the First Tone
Thou didst prove a chief pastor of the Chief Shepherd, Christ, guiding the flocks of monastics unto the heavenly fold, whence thou learntest of the habit and the way of life that doth befit ascetic ranks; having taught this to thy monks, thou now dancest and rejoicest with them in heavenly dwellings, O great Pachomius, our Father and guide.



Kontakion in the Second Tone
Since thou hadst shown forth the life of the Angels while in a body, O God-bearing Pachomius, thou wast also counted worthy of their glory; and with them thou standest before the Lord's throne, interceding that divine forgiveness be granted unto all.
Christ is risen from the dead, by death, trampling down upon death, and to those in the tombs, bestowing life!
Truly the Lord is risen!

Monday 3 March 2014

Community Monthly Memorial of the Dead

 
Monday 3rd March 2014
Night Office of the Dead

RESPONSORY
Lord, do not judge me according to my deeds:
I have done nothing worthy in your sight:
therefore I implore you, God of majesty,
 blot out all my guilt.
Lord, wash away my iniquities, and cleanse me from my sin.
 
Blot out all my guilt.
Second reading
From a sermon by Saint Anastasius of Antioch, bishop
Christ will change our lowly body

To this end Christ died and rose to life that he might be Lord both of the dead and of the living. But God is not God of the dead, but of the living .That is why the dead, now under the dominion of one who has risen to life, are no longer dead but alive. Therefore life has dominion over them and, just as Christ, having been raised from the dead, will never die again, so too they will live and never fear death again. When they have been thus raised from the dead and freed from decay, they shall never again see death, for they will share in Christ’s resurrection just as he himself shared in their death.

This is why Christ descended into the underworld, with its imperishable prison bars: to shatter the doors of bronze and break the bars of iron and, from decay, to raise our life to himself by giving us freedom in place of servitude.
But if this plan does not yet appear to be perfectly realized — for men still die and bodies still decay in death — this should not occasion any loss of faith. For, in receiving the first fruits, we have already received the pledge of all the blessings we have mentioned; with them we have reached the heights of heaven, and we have taken our place beside him who has raised us up with himself, as Paul says: In Christ God has raised us up with him, and has made us sit with him in the heavenly places.

And the fulfillment will be ours on the day predetermined by the Father, when we shall put off our childish ways and come to perfect manhood. For this is the decree of the Father of the ages: the gift, once given, is to be secure and no more to be rejected by a return to childish attitudes.
There is no need to recall that the Lord rose from the dead with a spiritual body, since Paul in speaking of our bodies bear witness that they are sown as animal bodies and raised as spiritual bodies: that is, they are transformed in accordance with the glorious transfiguration of Christ who goes before us as our leader.
The Apostle, affirming something he clearly knew, also said that this would happen to all mankind through Christ, who will change our lowly body to make it like his glorious body.
If this transformation is a change into a spiritual body and one, furthermore, like the glorious body of Christ, then Christ rose with a spiritual body, a body that was sown in dishonour, but the very body that was transformed in glory.
Having brought this body to the Father as the first-fruits of our nature, he will also bring the whole body to fulfillment. For he promised this when he said: I, when I am lifted up, will draw all men to myself.

RESPONSORY 
5:28-29; 1 Corinthians 15:52
All who are in their graves shall hear the voice of the Son of God;
 those who have done good deeds will go forth to the resurrection of life; those who have done evil will go forth to the resurrection of judgment.
In an instant, in the twinkling of an eye, at the final trumpet blast, the dead shall rise.
 Those who have done good deeds will go forth to the resurrection of life; those who have done evil will go forth to the resurrection of judgment.

Wednesday 8 January 2014

Seasons of Celebration Thomas Merton OCSO

Mass and Night Office,  
Mosaic-St.-Mark-Evangelist-
Basilica-Saint-Peter-Vatican-Rome-Italy
  



The Mass Introduction had the illuminating commentary on the Gospel. Mark 6:45-52, "And having seen that they were troubled and tormented in [their] rowing, for the wind was against them, about the fourth watch of the night [between 3:00-6:00 a.m.]" Verse 48, AMP. Mark had his writing of the Gospel in Rome  and was aware of the persecution of Christians at the time. He recalled the occasion of Jesus coming to his disciples, 'troubled and tormented' in the boat out in the middle of the lake.

A Two Year Patristic Lectionary for the Divine Office 
Edited by Stephen Mark Holmes

University of Edinburgh School of Divinity
For Pluscarden Abbey, Scotland
At the Night Office, following the surprise from yesterday, we are able to use the  Reading from the Patristic Lectionary.

Oops! The wrong horse. This is the 1981 Edition of  'A WORD IN SEASON'.
What I am looking forward is the Night Office Reading by Thomas Merton, obviously the 2001 Edition of the Patristic Lectionary, before. 



A Word in Season
Advent to Christmas
Edition 2001
Epiphany to Baptism Year II
Wednesday 08 January 2014

First Reading Isaiah 56: 1-8

Second Reading
From the writings of Thomas Merton, O.CS.O.
(Seasons of Celebration 111-112)
Answer to the prayers of all

If we wish to see Christ in his glory, we must recognize him now in his humility. If we wish his light to shine on our darkness and his immortality ty to clothe our mortality, we must suffer with him on earth in order to be crowned with him in paradise. If we desire his love to transform us from glory to glory into his perfect likeness, we must love one another as he has loved us, and we must take our places at that blessed table where he him­self becomes our food, setting before us the living bread, the manna which is sent to us from heaven, this day, to be the life of the world.

Jesus, who has come to nourish our spirit with his own body and blood, does so not to be transformed into us, but in order to transform us into himself. He has given himself to us in order that we may belong to him. For the centre of this great mystery is the eternal Father's design to re-establish all things in Christ. This, says Saint Paul, is the mystery of his will ... in the dispensa­tion of the fullness of time, to reestablish all things in Christ that are in heaven and on earth.

This child and redeemer who comes amid the songs 'of angels to answer the prayers of all the patriarchs and prophets, and to satisfy the unrecognized longings of the whole lineage of Adam exiled from paradise, comes also to quiet the groanings of all creation. For the whole world has been in labour and in mourning since the fall of the human race. The whole created universe, with all its manifold beauty and splendour, has travailed in disorder, longing for the birth of a saviour. Every creature groans and travails in pain even until now ... for the expectation of the creature waits for the revelation of the children of God.

The patriarchs and prophets prayed for the coming of Christ in Bethlehem, bu t this first coming did not silence the groanings of creation. For, according to the words of the apostle which we have just heard, while men and women waited for the birth of  Jesus in Judea, the rest of the universe still waits for the revelation of Christ in his Church.

The mystery of Christmas therefore lays upon us all a debt and an obligation to the rest of the human race and to the whole created universe. We who have seen the light of Christ are obliged by the greatness of the grace that has been given us to make known the presence of the Savior to the ends of the earth. This we will do not only by preaching the glad tidings of his coming, but above all by revealing him in our lives. Christ is born to us in order that he may appear to the whole world through us. This one day is the day of his birth, but every day of our mortal lives must be his manifestation, his divine epiphany, in the world which he has created and redeemed.

Responsory Is 66:18-19; In 17:6.18
Behold I come to bring together all nations and tongues. + They shall come and see my glory and proclaim it to the far-off lands.
V. I have revealed your name to those you have given me out of the world. As you have sent me, so now I send them.+ They shall come ...