February 24, 2019 | Sexagisma Sunday and the Seventh Sunday in Ordinary Time

February 17, 2019 | Septuagesima Sunday (EF) and Sixth Sunday of the Ordinary Time (OF)

This Sunday, in the Extraordinary Form of the Roman Rite we begin the Three Sundays Preparation before the Lenten Season. It begins with the Septuagesima Sunday or the 70th Day before Easter. It is a Preparation Sundays before the Season of Preparations for Easter or simply this Season is a Pre-Lenten Preparation.

Septuagesima and Lent are both times of penance, Septuagesima being a time of voluntary fasting in preparation for the obligatory Great Fast of Lent. The theme is the Babylonian exile, the "mortal coil" we must endure as we await the Heavenly Jerusalem. Sobriety and somberness reign liturgically; the Alleluia and Gloria are banished

The Sundays of Septugesima are named for their distance away from Easter:

The first Sunday of Septuagesima gives its name to the entire season as it is known as "Septuagesima." "Septuagesima" means "seventy," and Septuagesima Sunday comes roughly seventy days before Easter. This seventy represents the seventy years of the Babylonian Captivity. It is on this Sunday that the alleluia is "put away," not to be said again until the Vigil of Easter. 

The second Sunday of Septuagesima is known as "Sexagesima, which means "sixty". Sexagesima Sunday comes roughly sixty days before Easter.

The third Sunday of Septuagesima is known as "Quinquagesima," which means "fifty" and which comes roughly fifty days before Easter.

Quadragesima means "forty," and this is the name of the first Sunday of Lent and the Latin name for the entire season of Lent.

Throughout this short Season and that of Lent (next Season) you will notice a deepening sense of penance and somberness, culminating in Passiontide (the last two weeks of Lent), that will suddenly and joyously end at the Vigil of Easter on Holy Saturday when the alleluia returns and Christ's Body is restored and glorified.

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Septuagesima Sunday

Septuagesima Sunday is a semi-double Sunday of the second class. Yesterday afternoon the liturgical mood became more sombre with Vespers of Septuagesima as penitential violet became the liturgical colour of the season. Although more sombre than the season after the Epiphany the short season of Septuagesima is not as penitential as Lent. Although the colour violet is used at Mass the ministers do not wear folded chasubles but dalmatic and tunicle for these three Sundays and for ferial days. The organ is still played until Ash Wednesday. However, from Septuagesima until Holy Saturday the dress of certain prelates changes. Cardinals of the Court of Rome no longer wear scarlet choir dress but that of violet. Correspondingly bishops do not wear violet choir dress but their black, or mourning dress. In the case of the latter this is not to be confused with their habitus pianus, or house dress. The black choir cassock has a train, like the violet one, and the mozzeta or mantelletum are faced with violet. However, Protonotaries Apostolic and Domestic Prelates do not change their choir dress (except sede vacante). Yesterday the third Sunday after the Epiphany was anticipated.

At Vespers on Saturday afternoon the antiphons and psalms of Saturday were sung. The chapter was proper to Septuagesima Sunday and the Office hymn was Jam sol recedit igneus sung with the melody and Doxology of the Incarnation, Jesu tibi sit gloria, Qui natus es etc. After the collect of the Sunday commemorations were sung of the preceding Office of Our Lady of Lourdes and of the Seven Founders of the Servite Order. The Suffrage was omitted. At the end of Vespers Alleluia was added, twice, to both Benedicamus Domino and to its response. After that Alleluia will not be heard again until the Vesperal Liturgy of Holy Saturday. At Compline after the Lesser Doxology, and at all Hours until Compline on Holy Saturday, Laus tibi Domine Rex aeterne gloriae is sung in place of Alleluia. The Dominical preces were sung at Compline.

At Mattins the invitatory is Praeoccupemus as on preceding Sundays and the hymn Primo die. The antiphons and psalms are as on previous 'green' Sundays. In the first nocturn the Incipit of the Book of Genesis is read. In the second nocturn the lessons are from the Enchiridion of St. Augustine, in the third nocturn the lessons are a homily from St. Gregory on the Gospel of the labourers in the vineyard. The Te Deum is not sung but in its place is sung a ninth responsory, Ubi est Abel frater tuus?.

At Lauds the 'second scheme' of psalms is sung: Pss 50, 117, 62, Canticle of the Three Children (Benedictus es) and 148. The antiphons at Lauds are proper to the Sunday as are the versicle after the hymn Aeterne, chapter, antiphon at the Benedictus and collect. After the collect of the Sunday a commemoration of the Seven Founders is sung. The Suffrage is omitted.

At all the Hours the antiphons and chapters are proper. At Prime the order of psalmody is changed and four psalms are sung, Pss. 92, 99 (displaced from Lauds) and the usual first two stanzas of Ps. 118. Both Quicumque and the Dominical preces are omitted.

At Mass the Gloria is omitted. The ministers wear violet dalmatic and tunicle. The second collect is of the Seven Founders. Today there is no third collect. A Tract replaces the Alleluia after the Gradual, the Credo is sung and the Preface is of the Blessed Trinity. Benedicamus Domino is sung, by the deacon facing the altar, as the dismissal.

At Vespers the antiphons and psalms of Sunday are sung. The Office hymn is Lucis creator. After the collect of the Sunday acommemoration is sung of the Seven Founders. The Suffrage is omitted as are the Dominical preces at Compline.

In the 'liturgical books of 1962' at Vespers there were no commemorations. Mattins is reduced to a single nocturn. At Prime the arrangement of psalms is truly bizarre with the festal arrangment of Pss. 53, 118i, 118ii (!) At Mass there is only one collect and Benedicamus Domino is suppressed in favour of Ite, missa est. At Vespers there are no commemorations.

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In the Novus Ordo, these Sundays are Omitted, the Church continues to Travel at the Season of Ordinary Time

"And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured (Luke 6:17-18)."

The feast of the Seven Founders of the Orders of Servites, which is ordinarily celebrated today, is superseded by the Sunday liturgy.

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Sunday Readings

The first reading is from the book of Jeremiah (Jer 17:5-8). Jeremiah lived through one of the most troubled periods of the ancient Near East as he witnessed the fall of Assyria and the rising of Babylon. In the midst of this turmoil, the kingdom of Judah, came to its downfall by resisting this overwhelming force of history. The two predominant themes of Jeremiah's message are to precisely define true Yahwehism, and to proclaim the imminent wars as punishments of Judah's aberrations. Today's reading falls into the category of true Yahwehism and is a wisdom saying on true justice.

The second reading is from the first letter of Paul to the Corinthians (1 Cor 15:12, 16-20). This reading continues the teaching we heard last week on the resurrection of the dead. St. Paul addresses the Corinthian claim that there is no such thing as resurrection from the dead.

The Gospel reading is taken from St. Luke (Lk 6:17, 20-26). Jesus then went out to a mountainside to pray, and spent the night praying to God. When morning came, He called His disciples to Him and chose twelve of them, whom He also designated apostles: Simon, his brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the zealot, Judas son of James, and Judas Iscariot. He then came down the mountain with them and delivered the sermon on the plain which is our reading for today.

Things to Do:

• Read the more detailed, corresponding passage in Matthew 5:3-12 on the Beatitudes. Choose a beatitude to focus on for the rest of this month. Write it in conspicuous places throughout your house — desk, home altar, fridge, bathroom mirror. Think of some small practical ways to put this beatitude into action in your daily life. For some ideas on how to live the poverty and detachment prescribed by the first beatitude (Blessed are the poor in spirit), read this interviewwith spiritual director and writer Fr. Dubay.
• Read a summary of St. Bernard's advice for living the Beatitudes, and the Holy Father's exhortation to the youth at Toronto's World Youth Day to be people of the Beatitudes.

February 10, 2019 | Fifth Sunday after Epiphany and Fifth Sunday of the Ordinary Time

After Jesus had finished speaking, he said to Simon Peter, "Put out into the deep water and lower your nets for a catch!" The Holy Father proposed Jesus' imperative "Put out into the deep water" as the motto of the Church. He did this because so often we in the Church today can feel that we're in Peter's shoes. In many areas of life, but particularly in our discipleship, we can work so hard and seem to have so little to show for it. We're called, like Peter, Andrew, James and John to leave behind whatever might keep us from the Lord and follow him, being sent out into the deep water of the world to fish for souls. We're called, like St. Paul, to "work harder than any" of the rest, because of the Lord's great mercy, love and trust in calling us and sending us. — Fr. Roger Landry

The feast of St. Scholastica, which is ordinarily celebrated today, is superseded by the Sunday liturgy.

Sunday Readings

The first reading is taken from the book of Isaiah (Is 6:1-2a, 3-8). This reading describes Isaiah's call to prophetic office. According to Jewish tradition, Isaiah was of royal stock. It is certain that he belongs to the tribe of Judah and that his home was in Jerusalem. From the time of his calling, Isaiah's whole life was devoted to the "Lord Yahweh". The Lord had called him and henceforth Isaiah was His servant. Jeremiah's call to office was in the form of a dialog between Yahweh and Jeremiah; Isaiah's is a majestic vision. Isaiah is eager to serve God, "Here I am," I said, "send me!"

The second reading is taken from the first letter of Paul to the Corinthians (1 Cor 15:1-11). St. Paul treats the subject of the resurrection of the body. A characteristic Greek and Platonic concept was that the body was a hindrance to the soul's activity. St. Paul answers this question by declaring that the bodily resurrection of Christ is a fact duly attested to by chosen witnesses.

The Gospel is a reading from St. Luke (Lk 5:1-11). How the wisdom of God differs from the wisdom of men! If a businessman of today (or even of the year 28 A.D.) were choosing a chairman and assistants for the world-wide enterprise he was about to set up, is it likely that he would choose them from among the unknown, unlettered fishermen of Galilee? Yet Christ, who was about to set up not only a world-wide institute but an everlasting one, chose these simple fishermen and made them his assistants and his successors in the work that he had taken in hand.

And it wasn't that he was restricted in his choice. There were many highly educated priests and scribes in Jerusalem whom he could have won over, men who could preach and instruct so much more eloquently than Peter or Andrew. There were Roman officers in Palestine who were highly educated, and who would be much more eagerly listened to in the Gentile world. There were Greek philosophers whose very name would add prestige to the Gospel message had they been Apostles. Yet it was to none of these that Christ entrusted the arduous task of spreading the good news of the Gospel, it was to none of these that he gave the keys of his kingdom.

Christ was not influenced in his judgement by external, accidental qualifications. He judged the heart and the will. He knew the true worth of men. Furthermore, the society that he was about to set up was not a worldly business concern but a free transport system to heaven. The truths he was committing to its keeping were not based on earthly wisdom which would require eloquence and prestige to bolster them up. They were the eternal, divine truths which needed no human propaganda, no help from mere men.

Thus, in the selection of his Apostles, Christ has given us an extra proof, if one were needed, of his own divine wisdom and of the divine origin of the Christian religion which we profess. Our religion is not man-made, God is its author.

While thanking God today for our Christian religion, with its clearly-drawn map of salvation, let us show our appreciation by doing our own little part, as humble apostles, weak but willing helpers of Christ. This we can do without eloquence, or personal prestige. We do so by living as true Christians in our homes, in our places of work, and in our recreations, by carrying our cross daily and patiently, ever ready to give a hand when the neighbor's cross seems too heavy for him. This will be Christian eloquence, this will be a true apostleship of Christ, because actions speak louder than words.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

Things to Do:

• Prepare a fish dinner and discuss what it means to be "Fishers of Men". Ask your children if this just applies to priests or if they can also "fish" for men.
• Say a prayer for the Holy Father.

February 3, 2019 | Fourth Sunday after Epiphany and Fourth Sunday in the Ordinary Time

There is a shocking turnaround in today's Gospel. The people with whom Jesus grew up were assembled in the Nazareth synagogue. After they heard him read Sacred Scripture and give a one sentence homily "Today this Scripture has been fulfilled in your hearing" St. Luke tells us that "all spoke well of him and were AMAZED at the gracious words that came from his mouth." But that amazement soon turned into doubt and then into fury. — Fr. Roger J. Landry

The feasts of St. Blaise and St. Ansgar, which are ordinarily celebrated today, are superseded by the Sunday liturgy.

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Sunday Readings

The first reading is taken from the book of Jeremiah (Jer 1:4-5, 17-19). Jeremiah is the second of the four great prophets of Israel; a contemporary of Zephaniah, Nahum, and Habakkuk. He was born in the last part of the reign of Manasseh, about 645 years before the birth of Jesus and almost a century after Isaiah. Today's reading comes from the prologue which gives an account of Jeremiah's calling. It is a dialog between Yahweh and Jeremiah.

The second reading, taken from the first letter of Paul to the Corinthians (1 Cor 12:31-13:13), continues last week's comparison of the Church to the human body. Each part of the body is no greater than any other part; rather, all work together to serve the common good. The second reading also discusses the gifts of the Holy Spirit.

The Gospel reading is taken from St. Luke (Lk 4:21-30). This rejection of Jesus by his own townfolk must have sincerely grieved him. But it was only the beginning of similar rejections. Their attempt to murder him was an indication of what was yet to come. "To his own he came but his own did not accept him" as St. John says (1:11). The reason was that the Messiah they were looking for was a political leader who would make Israel a political power not only among the nations but over the other nations. Nearly all the messianic prophecies had references to the universality of the messianic kingdom–this universality they interpreted in a political, worldly sense. Their interest in things spiritual was then at a very low ebb and therefore the message of Christ had little interest for them. They did not want a spiritual kingdom.

For seventeen centuries they had been God's Chosen People, and they were proud of their superiority over the sinful Gentiles who did not know the true God. That very pride of theirs was their undoing. The Gentiles were God's children too, and they also were to share in the new kingdom which the Messiah would establish, but the very thought of this was abhorrent to the vast majority of the Jews.

In spite of all their opposition, however, Jesus spent his public life amongst them. He gave them the first offer of entering the new kingdom. They could still continue to be God's Chosen People together with, and alongside, the other nations of the earth. They refused. And their refusal went so far as to call in the aid of the hated Gentiles to crucify the One—their own fellow Jew—who had come to bring them the message of the true kingdom and the offer of being its first citizens.

There were exceptions, of course, and honorable exceptions at that. Christ founded his Church, the new kingdom of God on the Apostles, who were Jews, and through their noble sacrifices and efforts, the kingdom spread to all the Gentile nations of the earth. Because of their sacrifices, we are Christians, members of Christ's kingdom on earth and heirs to his eternal kingdom in heaven. Through our Christian teaching we have learned that our life on this earth is but a period of preparation, a period during which we can earn the true life as citizens of his eternal kingdom. How often do we, like the Jews of Christ's day, forget this and bend all our efforts to building for ourselves a kingdom of power or wealth in this world, a kingdom which we will have to leave so soon?

We would not, of course, openly deny Christ, much less try, like his neighbors in Nazareth, to throw him to his death over a cliff: but how often in our private actions, and in our dealings with our neighbors, do we push him and his doctrine quietly aside and act as if we knew him not. In this we are no better than Christ's neighbors of Nazareth and we grieve his loving heart as much as they did on that sad day. Am I one of those (each one of us can ask himself)? Do I really love Christ or, to put it in a more personal way, do I really love myself ? If I do, I will not risk losing my place in the eternal kingdom for the sake of some paltry pleasure or gain in this present life which will end for me so very soon.

Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.

Things to Do:

• Read or reread Pope John Paul II's Apostolic Letter, Dies Domini on Keeping the Lord's Day Holy

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MASS OF THE EXTRAORDINARY FORM OF THE ROMAN RITE

Fourth Sunday after Epiphany

Introitus  Ps 96:7-8 Adoráte Deum, omnes Angeli eius: audívit, et lætáta est Sion: et exsultavérunt fíliæ Iudæ. Ps 96:1 Dóminus regnávit, exsúltet terra: læténtur ínsulæ multæ.  V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in saecula saeculórum. Amen Adoráte Deum, omnes Angeli eius: audívit, et lætáta est Sion: et exsultavérunt fíliæ Iudæ. Dicutur Gloria	Introit Ps 96:7-8 Adore God, all you His angels: Sion hears and is glad, and the cities of Juda rejoice. Ps 96:1 The Lord is King; let the earth rejoice; let the many isles be glad. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. Adore God, all you His angels: Sion hears and is glad, and the cities of Juda rejoice. Gloria is said
Oratio  Orémus. Deus, qui nos, in tantis perículis constitútos, pro humána scis fragilitáte non posse subsístere: da nobis salútem mentis et córporis; ut ea, quæ pro peccátis nostris pátimur, te adiuvánte vincámus. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.  R. Amen.	Collect  Let us pray. O God, You Who know that our human frailty cannot stand fast against the great dangers that beset us, grant us health of mind and body, that with your help we may overcome what we suffer on account of our sins. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
Lectio  Léctio Epístolæ beáti Pauli Apóstoli ad Romános. Rom 13:8-10 Fratres: Némini quidquam debeátis, nisi ut ínvicem diligátis: qui enim díligit próximum, legem implévit. Nam: Non adulterábis, Non occídes, Non furáberis, Non falsum testimónium dices, Non concupísces: et si quod est áliud mandátum, in hoc verbo instaurátur: Díliges próximum tuum sicut teípsum. Diléctio próximi malum non operátur. Plenitúdo ergo legis est diléctio. R. Deo gratias.	Lesson  Lesson from the letter of St. Paul the Apostle to the Romans Rom 13:8-10 Brethren: Owe no man anything except to love one another; for he who loves his neighbor has fulfilled the Law. For You shall not commit adultery. You shall not kill. You shall not steal. You shall not bear false witness. You shall not covet; and if there is any other commandment, it is summed up in this saying, You shall love your neighbor as yourself. Love does no evil to a neighbor. Love therefore is the fulfillment of the Law. R. Thanks be to God.
Graduale  Ps 101:16-17 Timébunt gentes nomen tuum, Dómine, et omnes reges terræ glóriam tuam. V. Quóniam ædificávit Dóminus Sion, et vidébitur in maiestáte sua. Allelúia, allelúia. Ps 96:1 Dóminus regnávit, exsúltet terra: læténtur ínsulæ multæ. Allelúia.	Gradual  Ps 101:16-17 The nations shall revere Your name, O Lord, and all the kings of the earth Your glory. V. For the Lord has rebuilt Sion, and He shall appear in His glory. Alleluia, alleluia. Ps 96:1 The Lord is King; let the earth rejoice; let the many isles be glad. Alleluia.
Evangelium  Sequéntia ✠︎ sancti Evangélii secúndum Matthǽum. R. Gloria tibi, Domine! Matt 8:23-27 In illo témpore: Ascendénte Iesu in navículam, secúti sunt eum discípuli eius: et ecce, motus magnus factus est in mari, ita ut navícula operirétur flúctibus, ipse vero dormiébat. Et accessérunt ad eum discípuli eius, et suscitavérunt eum, dicéntes: Dómine, salva nos, perímus. Et dicit eis Iesus: Quid tímidi estis, módicæ fídei? Tunc surgens, imperávit ventis et mari, et facta est tranquíllitas magna. Porro hómines miráti sunt, dicéntes: Qualis est hic, quia venti et mare obœ́diunt ei? R. Laus tibi, Christe! Dicutur Credo	Gospel  Continuation ✠︎ of the Holy Gospel according to St. Matthew R. Glory be to Thee, O Lord. Matt 8:23-27 At that time, Jesus got into a boat, and His disciples followed Him. And behold, there arose a great storm on the sea, so that the boat was covered by the waves; but He was asleep. So they came and woke Him, saying, Lord, save us! we are perishing! But He said to them, Why are you fearful, O you of little faith? Then He arose and rebuked the wind and the sea, and there came a great calm. And the men marvelled, saying, What manner of Man is this, that even the wind and the sea obey Him? R. Praise be to Thee, O Christ. Credo is said
Offertorium  Ps 117:16; 117:17 Déxtera Dómini fecit virtutem, déxtera Dómini exaltávit me: non móriar, sed vivam, et narrábo ópera Dómini.	Offertory Ps 117:16-17 The right hand of the Lord has struck with power: the right hand of the Lord has exalted me; I shall not die, but live, and declare the works of the Lord.
Secreta  Concéde, quǽsumus, omnípotens Deus: ut huius sacrifícii munus oblátum fragilitátem nostram ab omni malo purget semper et múniat. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.  R. Amen.	Secret Grant, we beseech You, almighty God, that the offering of this sacrifice may always cleanse and strengthen the weakness of our nature. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
Prefatio  V. Dóminus vobíscum. R. Et cum spíritu tuo. V. Sursum corda. R. Habémus ad Dóminum. V. Grátias agámus Dómino, Deo nostro. R. Dignum et iustum est. de sanctissima Trinitate Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: Qui cum unigénito Fílio tuo et Spíritu Sancto unus es Deus, unus es Dóminus: non in unius singularitáte persónæ, sed in uníus Trinitáte substántiæ. Quod enim de tua glória, revelánte te, crédimus, hoc de Fílio tuo, hoc de Spíritu Sancto sine differéntia discretiónis sentímus. Ut in confessióne veræ sempiternǽque Deitátis, et in persónis propríetas, et in esséntia únitas, et in maiestáte adorétur æquálitas. Quam laudant Angeli atque Archángeli, Chérubim quoque ac Séraphim: qui non cessant clamáre cotídie, una voce dicéntes: Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt coeli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis.	Preface  P. The Lord be with you.  S. And with thy spirit.  P. Lift up your hearts.  S. We have lifted them up to the Lord.  P. Let us give thanks to the Lord our God.  S. It is meet and just.  Holy Trinity It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying: Holy, Holy, Holy, Lord God of Hosts! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is He that cometh in the Name of the Lord! Hosanna in the highest!
Communio  Luc 4:22 Mirabántur omnes de his, quæ procedébant de ore Dei.	Communion Luke 4:22 All marvelled at the words that came from the mouth of God.
Postcommunio  Orémus. Múnera tua nos, Deus, a delectatiónibus terrenis expédiant: et cœléstibus semper instáurent aliméntis. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.  R. Amen.	Postcommunion  Let us pray. May Your gifts, O God, free us from the attraction of earthly pleasures and give us new strength through Your heavenly nourishment. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

Commentary for the Readings in the Extraordinary Form:

Fourth Sunday after Epiphany

"'Why are you fearful, O you of little faith?' Then He arose and rebuked the wind and the sea, and there came a great calm" (Gospel).

This is a picture of both the human and the Divine in Jesus and in His Church (symbolized by the dome of St. Peter's at the right). Jesus, a tired Man, fell off to sleep during "a great storm." Jesus, the tireless, wide-awake God, "arose," as it were from the tomb of a dead sleep, to restore "a great calm."

Enemies of the Church are ever ready to gloat over our human "weakness" (Prayer, Secret), tossed about by the "waves" of human passion, by the "winds" of inhuman evil spirits.

The Divine Presence is within our baptized, absolved souls. Let us rise up "from the facination of earthly things" (Postcommunion).

— Excerpted from My Sunday Missal, Confraternity of the Precious Blood

February 2, 2019 | Feast of the Presentation of the Child Jesus in the Temple and Purification of Mary

Today the Church celebrates the feast of the Presentation of the Lord and Purification of Mary which occurs forty days after the birth of Jesus and is also known as Candlemas day, since the blessing and procession of candles is included in today's liturgy.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is referred to as the "Purification of Mary." This is known as a "Christmas feast" since it points back to the Solemnity of Christmas. Many Catholics practice the tradition of keeping out the Nativity creche or other Christmas decorations until this feast.

On February 2nd a quaint tradition unfolds, known well to schoolchildren and adults alike. The fate of Spring hangs in the balance as a burrowing animal looks for its shadow. But where did this tradition come from? See the link below for an article that explains this tradition.

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The Readings
Today's first reading gives us an important insight to understand profoundly the mystery of the Lord’s Presentation in the Temple by Mary and Joseph, in accordance with the canons of Mosaic Law. The text, taken from the Prophet Malachi says, ‘I am sending my messenger to prepare the way before me; and suddenly there will come to the temple the Lord who you seek’ (Mal 3:1). From all the Gospels, we know that it is the Precursor, St John the Baptist who was born 6 months before Jesus, that God sent to prepare His way. Putting these evangelical facts together, we can comprehend the words of the Prophet Malachi. The Lord God promised that He would send a Precursor to prepare His way. Since there is only 6 months between the birth of St John the Baptist and Jesus it is clear that the prophecy meant that suddenly after the Precursor, the Lord Himself will come. So, soon after the Baptist’s birth, God entered His temple. Jesus’ presentation signifies God’s entrance to His temple. God made man entered His temple, presenting Himself to those who were really searching for Him.

Today’s Gospel introduces us to different people and events that in themselves provide numerous lessons and themes for further reflection. First of all, Mary and Joseph respect the Mosaic Law by offering the sacrifice prescribed for the poor: a pair of turtledoves or two young pigeons.

Simeon and Anna were two venerable elderly people dedicated to prayer and fasting and so their strong religious spirit rendered them able to recognize the Messiah. In this sense we can see in the Presentation of Jesus in the Temple an extension of the ‘Pro Orantibus Day’ (For those who pray) that is celebrated on the feast of the Presentation of Mary (21 November). On this day, the Church demonstrates its gratitude to all those in the community that dedicate themselves in a privileged way to prayer, to those who have a particular religious vocation to the contemplative life. In the figure of the venerable Simeon, Jesus’ presentation in the temple, also reminds us that prayer and contemplation are not just a waste of time or an obstacle to charity. On the contrary, time could not be better spent than in prayer as true Christian charity is a consequence of a solid interior life. Only those who pray and offer penance, like Simeon and Anna, are open to the breath of the Spirit. They know how to recognize the Lord in the circumstances in which He manifests Himself because they possess an ample interior vision, and they have learned how to love with the heart of the One whose very name is Charity.

At the end of the Gospel Simeon’s prophecy of Mary’s sufferings is emphasized. Pope John Paul II taught that, ‘Simeon's words seem like a second Annunciation to Mary, for they tell her of the actual historical situation in which the Son is to accomplish his mission, namely, in misunderstanding and sorrow.’ (Redemptoris Mater, n16) The archangel’s announcement was a fount of incredible joy because it pertained to Jesus’ messianic royalty and the supernatural character of His virginal conception. The announcement of the elderly in the temple instead spoke of the Lord’s work of redemption that He would complete associating Himself through suffering to His Mother. Therefore, there is a strong Marian dimension to this feast and so in the Liturgical Calendar of the Extraordinary Form it is called the Purification of the Blessed Virgin Mary. This refers to the other aspect of the presentation that consists of the ritual purification of Jewish women after they had given birth. In Mary’s case this purification was not necessary, but it indicates the renewal of her total offering of herself to God for the accomplishment of His Divine Plan.

Simeon’s prophecy also announces that Christ will be ‘a sign of contradiction’. St Cyril of Alexandria, in one of his homilies, interpreted the words ‘sign of contradiction’ like a noble cross, as St Paul wrote to the Corinthians ‘a stumbling block to Jews and foolishness to Gentiles’ (1 Cor 1:23) […] It is a sign of contradiction in the sense that those who loose appear as foolish while in those who recognize its power [the cross] reveals salvation and life’ (c.f PG 77, 1044-1049).

— Excerpted from Congregation for the Clergy

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Presentation of the Lord
The feast was first observed in the Eastern Church as "The Encounter." In the sixth century, it began to be observed in the West: in Rome with a more penitential character and in Gaul (France) with solemn blessings and processions of candles, popularly known as "Candlemas." The Presentation of the Lord concludes the celebration of the Nativity and with the offerings of the Virgin Mother and the prophecy of Simeon, the events now point toward Easter.

"In obedience to the Old Law, the Lord Jesus, the first-born, was presented in the Temple by his Blessed Mother and his foster father. This is another 'epiphany' celebration insofar as the Christ Child is revealed as the Messiah through the canticle and words of Simeon and the testimony of Anna the prophetess. Christ is the light of the nations, hence the blessing and procession of candles on this day. In the Middle Ages this feast of the Purification of the Blessed Virgin Mary, or 'Candlemas,' was of great importance.

"The specific liturgy of this Candlemas feast, the blessing of candles, is not as widely celebrated as it should be, except of course whenever February 2 falls on a Sunday and thus takes precedence. There are two ways of celebrating the ceremony, either the Procession, which begins at a 'gathering place' outside the church, or the Solemn Entrance, celebrated within the church."

— From Ceremonies of the Liturgical Year

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Until 1969, the ancient feast of the Presentation of Our Lord, which is of Oriental origin, was known in the West as the feast of the Purification of Our Lady, and closed the Christmas Cycle, forty days after the Lord's birth. This feast has for long been associated with many popular devotional exercises. The faithful:

• gladly participate in the processions commemorating the Lord's entry into the Temple in Jerusalem and His encounter with God, whose house He had come to for the first time, and then with Simeon and Anna. Such processions, which in the West had taken the place of licentious pagan events, always had a penitential character, and were later identified with the blessing of candles which were carried in procession in honor of Christ, 'the light to enlighten the Gentiles' (Lk 2, 32);
• are sensitive to the actions of the Blessed Virgin in presenting her Son in the Temple, and to her submission to the Law of Moses (Lk 12, 1-8) in the rite of purification; popular piety sees in the rite of purification the humility of Our Lady and hence, 2 February has long been regarded as a feast for those in humble service.

Popular piety is sensitive to the providential and mysterious event that is the conception and birth of new life. Christian mothers can easily identify with the maternity of Our Lady, the most pure Mother of the Head of the mystical Body — notwithstanding the notable differences in the Virgin's unique conception and birth.

These too are mothers in God's plan and are about to give birth to future members of the Church. From this intuition and a certain mimesis of the purification of Our Lady, the rite of purification after birth was developed, some of whose elements reflect negatively on birth.

The revised Rituale Romanum provides for the blessing of women both before and after birth, this latter only in cases where the mother could not participate at the baptism of her child.

It is a highly desirable thing for mothers and married couples to ask for these blessings which should be given in accord with the Church's prayer: in a communion of faith and charity in prayer so that pregnancy can be brought to term without difficulty (blessing before birth), and to give thanks to God for the gift of a child (blessing after birth).

In some local Churches, certain elements taken from the Gospel account of the Presentation of the Lord (Lk 2, 22-40), such as the obedience of Joseph and Mary to the Law of the Lord, the poverty of the holy spouses, the virginity of Our Lady, mark out 2 February as a special feast for those at the service of the brethren in the various forms of consecrated life.

The feast of 2 February still retains a popular character. It is necessary, however, that such should reflect the true Christian significance of the feast. It would not be proper for popular piety in its celebration of this feast to overlook its Christological significance and concentrate exclusively on its Marian aspects. The fact that this feast should be 'considered [...] a joint memorial of Son and Mother' would not support such an inversion. The candles kept by the faithful in their homes should be seen as a sign of Christ 'the light of the world' and an expression of faith.

— Excerpted from Directory on Popular Piety and the Liturgy

Things to Do:

• Ask your parish priest to bless the candles that you will be using on your home altar this year.
• Have a family Candlemas procession, found in the prayer links.
• Read Luke 2:22-35, the account of the presentation including the Canticle of Simeon.
• Meditate on the constant fiat of Our Lady of Sorrows, who embraced the will of God even as Simeon predicted that a sword would pierce her heart.
• Read this article to see what the connection between Candlemas and Groundhog Day. 

Source: Catholic Culture: Feast of the Presentation of the Lord

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MASS OF THE EXTRAORDINARY FORM OF THE ROMAN RITE

Feast of Purification of Mary also known as Presentation of the Child Jesus in the Temple

De Benedictione Candelarum  Si candelarum benedictio et processio, ob defectum ministrorum sacrorum, forma solemni fieri nequeat, licet formam simplicem adhibere, etiam absque cantu, dummodo tres saltem ministrantes celebranti inserviant. Celebrans indutus pluviali albo, vel sine Casula, cum ministris similiter indutis, procedit ad benedicendum Candelas, in medio ante Altare vel ad latus Epistolæ positas, et ipse ibidem stans versus ad Altare, dicit manibus iunctis in tono feriali: V. Dóminus vobíscum. R. Et cum spíritu tuo. Orémus.  Domine sancte, Pater omnípotens, ætérne Deus, qui ómnia ex níhilo creásti, et iussu tuo per ópera apum hunc liquorem ad perfectionem cérei veníre fecísti: et qui hodiérna die petitiónem iusti Simeónis implésti: te humíliter deprecámur; ut has candélas ad usus hóminum et sanitátem córporum et animárum, sive in terra sive in aquis, per invocatiónem tui sanctíssimi nóminis et per intercessiónem beátæ Maríæ semper Vírginis, cuius hódie festa devóte celebrántur, et per preces ómnium Sanctórum tuórum, bene ✝︎ dícere et sancti ✝︎ ficáre dignéris: et huius plebis tuæ, quæ illas honorífice in mánibus desíderat portare teque cantando laudare, exáudias voces de coelo sancto tuo et de sede maiestátis tuæ: et propítius sis ómnibus clamántibus ad te, quos redemísti pretióso Sánguine Fílii tui: Qui tecum vivit et regnat in unitate Spiritus Sancti Deus per omnia saecula saeculorum. R. Amen. Orémus. Omnípotens sempitérne Deus, qui hodiérna die Unigénitum tuum ulnis sancti Simeónis in templo sancto tuo suscipiéndum præsentásti: tuam súpplices deprecámur cleméntiam; ut has candélas, quas nos fámuli tui, in tui nóminis magnificéntiam suscipiéntes, gestáre cúpimus luce accénsas, bene ✝︎ dícere et sancti ✝︎ ficáre atque lúmine supérnæ benedictiónis accéndere dignéris: quaténus eas tibi Dómino, Deo nostro, offeréndo digni, et sancto igne dulcíssimæ caritátis tuæ succénsi, in templo sancto glóriæ tuæ repræsentári mereámur. Per eundem Dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum.  R. Amen. Orémus. Dómine Iesu Christe, lux vera, quæ illúminas omnem hóminem veniéntem in hunc mundum: effúnde bene ✝︎ dictiónem tuam super hos céreos, et sancti ✝︎ fica eos lúmine grátiæ tuæ, et concéde propítius; ut, sicut hæc luminária igne visíbili accénsa noctúrnas depéllunt ténebras; ita corda nostra invisíbili igne, id est, Sancti Spíritus splendóre illustráta, ómnium vitiórum cæcitáte cáreant: ut, purgáto mentis óculo, ea cérnere póssimus, quæ tibi sunt plácita et nostræ salúti utília; quaténus post huius saeculi caliginósa discrímina ad lucem indeficiéntem perveníre mereámur. Per te, Christe Iesu, Salvátor mundi, qui in Trinitáte perfécta vivis et regnas Deus, per ómnia saecula sæculórum. R. Amen. Orémus. Omnípotens sempitérne Deus, qui per Móysen fámulum tuum puríssimum ólei liquórem ad luminária ante conspéctum tuum iúgiter concinnánda præparári iussísti: bene ✝︎ dictiónis tuæ grátiam super hos céreos benígnus infúnde; quaténus sic adminístrent lumen extérius, ut, te donánte, lumen Spíritus tui nostris non desit méntibus intérius. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate eiusdem Spiritus Sancti Deus, per omnia saecula saeculorum.  R. Amen. Orémus. Dómine Iesu Christe, qui hodiérna die, in nostræ carnis substántia inter hómines appárens, a paréntibus in templo es præsentátus: quem Símeon venerábilis senex, lúmine Spíritus tui irradiátus, agnóvit, suscépit et benedíxit: præsta propítius; ut, eiúsdem Spíritus Sancti grátia illumináti atque edócti, te veráciter agnoscámus et fidéliter diligámus: Qui cum Deo Patre in unitáte eiúsdem Spíritus Sancti vivis et regnas Deus, per ómnia saecula sæculórum. R. Amen. Finitis Orationibus, celebrans ponit incensum in thuríbulum: deinde ter aspergit candelas aqua benedícta, dicendo Antiphonam “Aspérges me”, sine cantu et sine Psalmo: et ter adolet incenso.	Blessing of Candles  If the blessing of candles and the procession cannot take place in the solemn form, because of the absence of sacred ministers, it is lawful to use the simple form, even without chant, provided that at least three servers assist the celebrant.  The celebrant vests in a white cope or without the chasuble, and goes with the ministers who are similarly vested to bless the candles, which are placed in the center before the altar or on the epistle side. Standing and facing the altar, the priest chants without inflection, with his hands joined: V. The Lord be with you. R. And with thy spirit. Let us pray. O Holy Lord, Father almighty, everlasting God, who hast created all things out of nothing, and by Thy command hast caused this liquid to become perfect wax by the labor of bees: and who, on this day didst fulfill the petition of the righteous man Simeon: we humbly entreat Thee, that by the invocation of Thy most holy Name and through the intercession of Blessed Mary ever Virgin whose feast is today devoutly observed, and by the prayers of all Thy Saints, Thou wouldst vouchsafe to bless ✝︎ and sanctify ✝︎ these candles for the service of men and for the health of their bodies and souls, whether on land or on sea: and that Thou wouldst hear from Thy holy heaven, and from the throne of Thy Majesty the voices of this Thy people, who desire to carry them in their hands with honor, and to praise Thee with hymns; and wouldst be propitious to all that call upon Thee, in the unity of the Holy Ghost, God, world without end. R.: Amen.  Let us pray. O almighty and everlasting God, who on this day didst present Thine only-begotten Son in Thy holy temple to be received in the arms of holy Simeon: we humbly entreat Thy clemency, that Thou wouldst vouchsafe to bless ✝︎ and sanctify ✝︎ and to kindle with the light of Thy heavenly benediction these candles, which we, Thy servants, desire to receive and to bear lighted in the honor of Thy Name: that, by offering them to Thee our Lord God, being worthily inflamed with the holy fire of Thy most sweet charity, we may deserve to be presented in the holy temple of Thy glory.  Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.  R. Amen. Let us pray. O Lord Jesus Christ, the true Light who enlightenest every man that cometh into this world: pour forth Thy blessing ✝︎ upon these candles, and sanctify ✝︎ them with the light of Thy grace, and mercifully grant, that as these lights enkindled with visible fire dispel the darkness of night, so our hearts illumined by invisible fire, that is, by the splendor of the Holy Spirit, may be free from the blindness of all vice, that the eye of our mind being cleansed, we may be able to discern what is pleasing to Thee and profitable to our salvation; so that after the perilous darkness of this life we may deserve to attain to neverfailing light: through Thee, O Christ Jesus, Savior of the world, who in the perfect Trinity, livest and reignest, God, world without end. R.: Amen.  Let us pray. O almighty and everlasting God, who by Thy servant Moses didst command the purest oil to be prepared for lamps to burn continuously before Thee: vouchsafe to pour forth the grace of Thy blessing ✝︎ upon these candles: that they may so afford us light outwardly that by Thy gift, the gift of Thy Spirit may never be wanting inwardly to our minds.  Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen. Let us pray. O Lord Jesus Christ, who appearing on this day among men in the substance of our flesh, wast presented by Thy parents in the temple: whom the venerable and aged Simeon, illuminated by the light of Thy Spirit, recognized, received into his arms, and blessed: mercifully grant that, enlightened and taught by the grace of the same Holy Ghost, we may truly acknowledge Thee and faithfully love Thee; Who with God the Father in the unity of the same Holy Ghost livest and reignest, God, world without end. R.: Amen. The celebrant sprinkles the candles three times with holy water, saying the anthem Asperges me, and also incensing them thrice.
De Distributione Candelarum  Tum dignior ex Clero accedit ad Altare, et ab eo Celebrans accipit Candelam, non genuflectens nec osculans manum illius. Postea Celebrans stans in medio ante Altare versus ad populum, distríbuit Candelas, primum digniori, a quo ipse acceperat; deinde Diacono et Subdiacono paratis, et aliis Clericis singulatim per ordinem, ultimo laicis: omnibus genuflectentibus, Candelam et manum Celebrantis osculantibus, exceptis Prælatis, si adsint. Et cum inceperit distribuere Candelas, a Choro cantatur: Antiphona Luc 2:32. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Luc 2:29-31. Nunc dimíttis servum tuum, Dómine, secúndum verbum tuum in pace Deinde repetitur tota Antiphona “Lumen ad revelatiónem géntium” quæ similiter repetitur post quemlibet Versum. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Quia vidérunt óculi mei salutáre tuum.  Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Quod parásti ante fáciem ómnium populorum.  Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Glória Patri, et Fílio, et Spirítui Sancto.  Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Sicut erat in princípio, et nunc, et semper, et in saecula sæculórum. Amen.  Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. His expletis, cantatur: Antiph Ps 43:26. Ant. Exsúrge, Dómine, ádiuva nos: et líbera nos propter nomen tuum. Ps 43:2. Deus, áuribus nostris audívimus: patres nostri annuntiavérunt nobis. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in saecula saeculórum. Amen Ant. Exsúrge, Dómine, ádiuva nos: et líbera nos propter nomen tuum. Deinde Sacerdos dicit: Orémus. Exáudi, quǽsumus, Dómine, plebem tuam: et, quæ extrinsécus ánnua tríbuis devotióne venerári, intérius asséqui grátiæ tuæ luce concéde. Per Christum, Dóminum nostrum. R. Amen.	The Distribution of Candles  Next the senior cleric goes to the altar and the celebrant, without genuflecting, receives a candle from him. Then the celebrant stands in the center before the altar, turns toward the people, and distributes the candles, first to the senior cleric from whom he has received the candle, then to the vested deacon and subdeacon, and to the other clerics in order, one by one, and last of all to the laity. All kneel with the exception of prelates, if any are present. When the distribution of the candles begins, the choir sings: Antiphon Luc 2:32 Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Luc 2:29-31 Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Because mine eyes have seen Thy salvation. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Which Thou hast prepared, before the face of all peoples. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Glory be to the Father, and to the Son, and to the Holy Ghost. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. As it was in the beginning, is now, and ever shall be, world without end. Amen. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. After, this is sung: Ant. Arise, O Lord, help us and deliver us for Thy Name's sake.  Ps 43:26 We have heard, O God, with our ears: our fathers have declared to us.  V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. Ant. Arise, O Lord, help us and deliver us for Thy Name's sake.  After this the priest says: Let us pray. We beseech Thee, O Lord, hearken unto Thy people, and grant that by the light of Thy grace, we may inwardly attain to those things which Thou grantest us outwardly to venerate by this yearly observance. Through Christ our Lord. R. Amen
De Processione  Primo Celebrans ponit incensum in thuribulum: postea Diaconus vertens se ad populum, dicit: V. Procedámus in pace. R. In nómine Christi. Amen. Præcedit thuriferarius cum thuribulo fumiganti: deinde Subdiaconus paratus, deferens Crucem, medius inter duos Acolythos cum candelabris accensis: sequitur Clerus per ordinem, ultimo Celebrans cum Diacono a sinistris, omnes cum Candelis accensis in manibus: et cantantur Antiphonæ sequentes: Ant. Adórna thálamum tuum, Sion, et súscipe Regem Christum: ampléctere Maríam, quæ est coeléstis porta: ipsa enim portat Regem glóriæ novi lúminis: subsístit Virgo, addúcens mánibus Fílium ante lucíferum génitum: quem accípiens Símeon in ulnas suas, prædicávit pópulis, Dóminum eum esse vitæ et mortis et Salvatórem mundi. Luc 2:26, 27 et 28-29. Ant. Respónsum accépit Símeon a Spíritu Sancto, non visúrum se mortem, nisi vidéret Christum Dómini: et cum indúcerent Púerum in templum, accépit eum in ulnas suas, et benedíxit Deum, et dixit: Nunc dimíttis servum tuum, Dómine, in pace. V. Cum indúcerent púerum Iesum parentes eius, ut fácerent secúndum consuetúdinem legis pro eo, ipse accépit eum in ulnas suas.  Et ingrediendo Ecclesiam, cantatur: V. Obtulérunt pro eo Dómino par túrturum, aut duos pullos columbárum: * Sicut scriptum est in lege Dómini. V. Postquam impléti sunt dies purgatiónis Maríæ, secúndum legem Moysi, tulérunt Iesum in Ierúsalem, ut sísterent eum Sicut scriptum est in lege Dómini. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut scriptum est in lege Dómini. Finita Processione, celebrans et ministri accipiunt paramenta pro Missa. In Missa quae benedictionem candelarum sequitur, omittuntur psalmus “Iudica me, Deus” cum sua antiphona, necnon confessio cum absolutione, versibus sequentibus atque orationibus “Aufer a nobis” et “Oramus te, Domine”. Sacerdos igitur cum ad altare accesserit, statim illud ascendit et osculatur in medio. Candelæ in manibus tenentur ad Evangelium et toto Canone.	The Procession  First, the celebrant places incense in the thurible, then the deacon turns to the people and says: V. Let us go forth in peace. R. In the Name of Christ. Amen. The thurifer goes first, carrying the thurible, followed by the vested subdeacon, who carries the cross between two acolytes with lighted candles, then the clergy in order, finally the celebrant with the deacon at his left. All hold lighted candles in their hands. The following anthems are sung: Ant. Adorn thy bridal-chamber, O Sion, and welcome Christ the King: with loving embrace greet Mary who is the very gate of heaven; for she bringeth to thee the glorious King of the new light: remaining ever a Virgin yet she bearest in her arms the Son begotten before the day-star: even the Child, whom Simeon taking into his arms, declared to the peoples to be the Lord of life and death, and the Savior of the world. Luc 2:26, 27 et 28-29. Ant. Simeon received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord; and when they brought the Child into the temple, he took Him into His arms, and blessed God, and said: Now dost Thou dismiss Thy servant, O Lord, in peace.  V. When His parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him into His arms. When the procession re-enters the Church, the choir sings the following: V. They offered for Him to the Lord a pair of turtle doves, or two young pigeons: * As it is written in the Law of the Lord. V. After the days of the purification of Mary, according to the law of Moses, were fulfilled, they carried Jesus to Jerusalem, to present Him to the Lord. * As it is written in the Law of the Lord. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it is written in the Law of the Lord. When the procession has been completed, the celebrant and ministers put on the vestments for Mass. In the Mass which follows the blessing of candles, the prayers to be said at the foot of the altar are omitted, as well as the prayers Aufer a nobis and Oramus te, Domine. When the priest comes to the altar, he immediately goes up to it and kisses it in the center. The candles are held during the Gospel and throughout the Canon.
Introitus  Ps 47:10-11. Suscépimus, Deus, misericórdiam tuam in médio templi tui: secúndum nomen tuum, Deus, ita et laus tua in fines terræ: iustítia plena est déxtera tua. Ps 47:2. Magnus Dóminus, et laudábilis nimis: in civitáte Dei nostri, in monte sancto eius. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in saecula saeculórum. Amen Suscépimus, Deus, misericórdiam tuam in médio templi tui: secúndum nomen tuum, Deus, ita et laus tua in fines terræ: iustítia plena est déxtera tua. Dicutur Gloria	Introit  Ps 47:10-11 O God, we ponder Your kindness within Your temple. As Your name, O God, so also Your praise reaches to the ends of the earth. Of justice Your right hand is full. Ps 47:2 Great is the Lord, and wholly to be praised in the city of our God, His holy mountain. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. O God, we ponder Your kindness within Your temple. As Your name, O God, so also Your praise reaches to the ends of the earth. Of justice Your right hand is full. Gloria is said
Oratio  Orémus. Omnípotens sempitérne Deus, maiestátem tuam súpplices exorámus: ut, sicut unigénitus Fílius tuus hodiérna die cum nostræ carnis substántia in templo est præsentátus; ita nos fácias purificátis tibi méntibus præsentári. Per eundem Dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum.  R. Amen.	Collect  Let us pray. Almighty, eternal God, we humbly beseech Your majesty that, as Your only-begotten Son was this day presented in the temple in the nature of our flesh, so may You grant us to be presented to You with purified minds. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
Lectio  Léctio Malachíæ Prophétæ. Malach 3:1-4. Hæc dicit Dóminus Deus: Ecce, ego mitto Angelum meum, et præparábit viam ante fáciem meam. Et statim véniet ad templum suum Dominátor, quem vos quaeritis, et Angelus testaménti, quem vos vultis. Ecce, venit, dicit Dóminus exercítuum: et quis póterit cogitáre diem advéntus eius, et quis stabit ad vidéndum eum? Ipse enim quasi ignis conflans et quasi herba fullónum: et sedébit conflans et emúndans argéntum, et purgábit fílios Levi et colábit eos quasi aurum et quasi argéntum: et erunt Dómino offeréntes sacrifícia in iustítia. Et placébit Dómino sacrifícium Iuda et Ierúsalem, sicut dies sæculi et sicut anni antíqui: dicit Dóminus omnípotens. R. Deo gratias.	Lesson  Lesson from the book of Malachias Mal 3:1-4 Thus says the Lord God: Lo, I am sending My messenger to prepare the way before Me; and suddenly there will come to the temple the Lord Whom you seek, and the Messenger of the covenant Whom you desire. Yes. He is coming, says the Lord of Hosts. But who will endure the day of His coming? And who can stand when He appears? For He is like the refiner’s fire, or like the fuller’s lye. He will sit refining and purifying silver, and He will purify the sons of Levi, refining them like gold or like silver that they may offer due sacrifice to the Lord. Then the sacrifice of Juda and Jerusalem will please the Lord, as in the days of old, as in years gone by,” says the Lord almighty. R. Thanks be to God.
Graduale  Ps 47:10-11; 47:9. Suscépimus, Deus, misericórdiam tuam in médio templi tui: secúndum nomen tuum, Deus, ita et laus tua in fines terræ. V. Sicut audívimus, ita et vídimus in civitáte Dei nostri, in monte sancto eius. Allelúia, allelúia. V. Senex Púerum portábat: Puer autem senem regébat. Allelúia.	Gradual  Ps 47:10-11, 9. O God, we ponder Your kindness within Your temple. As Your name, O God, so also Your praise reaches to the ends of the earth. V. As we have heard so have we seen, in the city of our God, in His holy mountain. Allelúja, allelúja. V. The old man bore the Child, but the Child was the old man's King; Allelúja.
Evangelium  Sequéntia ✠︎ sancti Evangélii secúndum Lucam. R. Gloria tibi, Domine! Luc 2:22-32. In illo témpore: Postquam impleti sunt dies purgatiónis Maríæ, secúndum legem Moysi, tulérunt Iesum in Ierúsalem, ut sísterent eum Dómino, sicut scriptum est in lege Dómini: Quia omne masculínum adapériens vulvam sanctum Dómino vocábitur. Et ut darent hóstiam, secúndum quod dictum est in lege Dómini, par túrturum aut duos pullos columbárum. Et ecce, homo erat in Ierúsalem, cui nomen Símeon, et homo iste iustus et timorátus, exspéctans consolatiónem Israël, et Spíritus Sanctus erat in eo. Et respónsum accéperat a Spíritu Sancto, non visúrum se mortem, nisi prius vidéret Christum Dómini. Et venit in spíritu in templum. Et cum indúcerent púerum Iesum parentes eius, ut fácerent secúndum consuetúdinem legis pro eo: et ipse accépit eum in ulnas suas, et benedíxit Deum, et dixit: Nunc dimíttis servum tuum, Dómine, secúndum verbum tuum in pace: Quia vidérunt óculi mei salutáre tuum: Quod parásti ante fáciem ómnium populórum: Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. R. Laus tibi, Christe! Dicutur Credo	Gospel  Continuation ✠︎of the Holy Gospel according to Luke R. Glory be to Thee, O Lord. Luke 2:22-32 At that time, when the days of Mary's purification were fulfilled according to the Law of Moses, they took Jesus up to Jerusalem to present Him to the Lord - as it is written in the Law of the Lord, Every male that opens the womb shall be called holy to the Lord - and to offer a sacrifice according to what is said in the Law of the Lord, a pair of turtle doves or two young pigeons. And behold, there was in Jerusalem a man named Simeon, and this man was just and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. And he came by inspiration of the Spirit into the temple. And when His parents brought in the Child Jesus, to do for Him according to the custom of the Law, he also received Him into his arms and blessed God, saying, Now You dismiss Your servant, O Lord, according to Your word, in peace; because my eyes have seen Your salvation, which You have prepared before the face of all peoples: a light of revelation to the Gentiles, and a glory for Your people Israel. R. Praise be to Thee, O Christ. Credo is said
Offertorium  Ps 44:3. Diffúsa est grátia in lábiis tuis: proptérea benedíxit te Deus in ætérnum, et in saeculum saeculi.	Offertory Ps 44:3 Grace is poured out upon your lips; thus God has blessed you forever, and for ages of ages.
Secreta  Exáudi, Dómine, preces nostras: et, ut digna sint múnera, quæ óculis tuæ maiestátis offérimus, subsídium nobis tuæ pietátis impénde. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.  R. Amen.	Secret O Lord, heed our prayer, and give us the help of Your loving kindness so that the gifts we offer before the eyes of Your majesty may be worthy of You. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
Prefatio  de Nativitate Domini Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: Quia per incarnáti Verbi mystérium nova mentis nostræ óculis lux tuæ claritátis infúlsit: ut, dum visibíliter Deum cognóscimus, per hunc in invisibílium amorem rapiámur. Et ideo cum Angelis et Archángelis, cum Thronis et Dominatiónibus cumque omni milítia coeléstis exércitus hymnum glóriæ tuæ cánimus, sine fine dicéntes. Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt coeli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis.	Preface Nativity It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God, for through the Mystery of the Word made flesh, the new light of Thy glory hath shone upon the eyes of our mind, so that while we acknowledge God in visible form, we may through Him be drawn to the love of things invisible. And therefore with Angels and Archangels, with Throne and Dominations, and with all the hosts of the heavenly army, we sing the hymn of Thy glory, evermore saying: Holy, Holy, Holy, Lord God of Hosts! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is He that cometh in the Name of the Lord! Hosanna in the highest!
Communio  Luc 2:26. Respónsum accépit Símeon a Spíritu Sancto, non visúrum se mortem, nisi vidéret Christum Dómini.	Communion Luke 2:26 It was revealed to Simeon by the Holy Spirit that he should not see death before he had seen the Christ of the Lord.
Postcommunio  Orémus. Quǽsumus, Dómine, Deus noster: ut sacrosáncta mystéria, quæ pro reparatiónis nostræ munímine contulísti, intercedénte beáta María semper Vírgine, et præsens nobis remédium esse fácias et futúrum. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum.  R. Amen.	Postcommunion Let us pray. We beseech You, O Lord our God, that the sacrament You have given as the bulwark of our atonement may be made a saving remedy for us in this life and in the life to come. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.