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Diocese of Houma-ThibodauxOffice of Worship

Liturgical Notes for the Advent-Christmas Season 2018-2019The Two-fold Character

of Advent

“Advent has a twofoldcharacter: as a season toprepare for Christmas

when Christ's first coming to us isremembered; as a season when thatremembrance directs the mind and heartto await Christ's Second Coming at theend of time. Advent is thus a period fordevout and joyful expectation”(UniversalNorms for the Liturgical Year andCalendar #39, hereafter Universal Norms).

The Advent Wreath

When is it blessed? The blessing of ittakes place on the 1st Sunday of Advent,or on the evening before the 1st Sunday ofAdvent. The blessing may take placeduring Mass, a celebration of the word ofGod, or Evening Prayer (Book of Blessings#1509). The Order of Blessing withinMass places the blessing of the Adventwreath in the context of the UniversalPrayer (General Intercessions). Theprayer of blessing is the conclusion to theUniversal Prayer. The wreath may besprinkled with holy water, and it is at thistime that the first (violet) candle is lit.

Color of Candles on the Advent Wreath. The wreath, constructed of a circle ofevergreen branches may have insertedinto it either 1) three violet and one rosecandle, 2) four violet candles or 3) fourwhite candles (Book of Blessings #1510).

Size of the Advent Wreath in a Church. “Itshould be of sufficient size to be visible tothe congregation. It may be suspendedfrom the ceiling, or placed on a stand. Ifit is placed in the presbyterium, it shouldnot interfere with the celebration of theliturgy, nor should it obscure the altar,lectern, or chair” (Book of Blessings#1512).

Lighting the Wreath on SucceedingSundays of Advent. This is done eitherbefore Mass begins or immediately before

the opening prayer, and without anyadded prayers or rites.

Environment and Art during Advent and Christmas

Advent is a season of joyful expectation,yet, the word “expectation” conveys theidea that we are not yet at our destiny. Liturgical environment in the Churchduring Advent should convey thisconcept. How do we prepare theenvironment to say two things: 1) we aremoving toward our celebration of theLord’s Nativity and 2) we are anticipatingthe return of Christ? We have alreadymentioned the Advent Wreath, which, byits very nature is a symbol of expectation,since the candles are lit progressively. The key to Advent environment is “keep itsimple.” There should be a big contrastbetween Advent and Christmas.

Simple Color: blue-purple fabric hung ordraped over liturgical furnishings wouldbe appropriate. Please be reminded thatif a violet cloth drapes the altar thereshould also be a white altar linen and acorporal. Some may even be placed in thenave itself or near its entrance. Duringthe Christmas season gold or white or acombination of these colors shouldreplace the violet. However, be awarethat we have a solemnity (ImmaculateConception) and an important feast (OurLady of Guadalupe) during which thecolors need to shift from violet to white.

Plants: Undecorated Norfolk Pines orevergreens may be placed in thesanctuary and nave. The evergreens inthe sanctuary could be then decoratedappropriately for Christmas. Whendecorating them for Christmas keep tothe seasonal interchangeable colors ofgold and white. Some violet coloredplants, but not many, could be placed inthe sanctuary during Advent. And, ofcourse, everyone loves the poinsettias atChristmas. While the abundance of plantsshould be greater in Christmas than inAdvent, still we need to be careful not to

overdo it. Accentuate the areas of focusduring the Mass, the altar and the ambo. Again, the sanctuary and nave can bepulled together by the placing of the samekind of plants in both.

Living Plants: The following quote fromBuilt of Living Stones (USCCB) is importantin the preparation of liturgicalenvironment. “The use of living flowersand plants, rather than artificial greens,serves as a reminder of the gift of life Godhas given to the human community.”

Between Advent and Christmas: We needto strive as much as possible not to haveChristmas decor in the Church on theFourth Sunday of Advent. With Christmasbeing on a Tuesday this year parishes mayfind themselves challenged to transformthe Church from Advent to Christmasdecor-wise on Monday, since volunteersmay only be available on the weekend. With this issue in mind it is important thatwe try to maintain the sense ofexpectancy on the Fourth Sunday ofAdvent. The secular world will have beencelebrating a secular kind of Christmas(whatever that is!) for several weeks, andby the Sunday before Christmas in a lot ofminds Christmas is already present. Howcan we do our best not to play intosecularism?

Celebration of theSacrament of

Penance duringAdvent

Although Adventis not a penitentialseason in thesense that Lent is,

one aspect of our preparation for Christ’sreturn and our celebration of his firstcoming is repentance, even as John theBaptist exhorts us on the 2nd Sunday ofAdvent. Parishes may want to offer a Riteof Reconciliation of Several Penitents withIndividual Confession and Absolution.

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As of the writing of this document I havenot received word as to whether or notwe will engage in “The Light Is On ForYou.”

Sundays 1 and 2 of Advent

1st Sunday. Flowing outof the end of theprevious liturgical year,Advent begins with afocus on the SecondComing of Christ. Therefore, liturgicalpreparation for the FirstSunday of Adventshould be orientedaccordingly.

The Gospel and first reading convey asense of hope in the midst of cataclysmicchange. Luke, in 21:25 exhorts believersto see in the midst of the tumultuousevents leading up to the Son of Man, notan occasion for fear, but for hope ofredemption. But he adds an exhortationto believers not to be so overcome withdaily cares that they are unprepared forthe day of the Son of Man. Luke alsostresses the need to be vigilant.

Jeremiah 33:14-16, not found in the LXX,is probably the work of a later redactor,who reuses 23:5-6. Following theBabylonians’ destruction of Judah andexiling of its people, the prophet looksforward to a day of restoration becausehe trusts in God’s promise to maintain theDavidic line. Jerusalem will be referred toas “the Lord our justice,” which reflectsthe name of the restorative king. “TheLord our justice” translates Zedekiah, thename of the last king of Judah, deposedby the Babylonians. Does the redactorsee Zedekiah or one of his descendants asthe center of the hope for restoration?

1 Thessalonians 3:12-4:2 begins at theend of the doctrinal section of 1Thessalonians and ends at the beginningof the hortatory section of the letter,which is largely preoccupied with theimminent advent of the Lord. In order tostand before the Lord “blameless” on theday of his coming, Christians must beimbued with love, so Paul prays for anincrease of this virtue in them. Justbeyond 4:2, Paul calls for a manifestationof love through chastity and charity.

This Sunday then is about preparing forthe Lord’s coming by putting aside apreoccupation with daily cares andgrowing in the virtue of love.

December 8th,Solemnity of the

ImmaculateConception

This solemnity isalways a Holy Day ofObligation in theU n i t e d S t a t e s ,inasmuch as it is thenational patron feast.

A vigil Mass may be celebrated from 4:00PM on December 7th. Masses for theSolemnity itself may be celebrated until4:00 PM on December 8th.

2nd Sunday of Advent.The Gospel reading (Luke3:1-6) characterizes themission of John theBaptist as one ofuniversal significance(note the mention of the

political leaders). In addition, Lukedepicts John’s mission as a fulfillment ofIsaiah 40:3-5. The Baptist’s task will be toannounce God’s definitive intervention onbehalf of his people. Placed where it is inLuke’s story, this passage points to thatintervention in Jesus’ public ministry.

In the first reading (Baruch 5:1-9), theprophet addresses the suffering of apersonified Jerusalem as a result of herchildren being exiled. Jerusalem’sconsolation is depicted as a culticpilgrimage. Her children are not onlyphysically returning, but returning to offerfitting worship to the Lord.

The second reading (Philippians 1:4-6, 8-11) continues the focus on preparationfor Christ’s return. It is part of the“thanksgiving” section of one of threeseparate letters found in Philippians. Paulis thankful for their embrace of theGospel and implementation of it in theirlives. In order that love may abound evermore in them, he prays that they will beendowed with the gift of “knowledge,”that is, a knowledge of experience, and“discernment”to distinguish what is“excellent,” more specifically “transcendsthe ordinary.” In other words, Paul pray

that they may have the mental andemotional abilities to enable them to seekand desire the things that are necessaryto meet the Lord in a blameless condition.

Music: This is not the time to use themost popular of Advent Hymns, “O Come,O Come Emmanuel,” as I will explainbelow.

Advent Prefaces

Preface I of Advent captures the twofoldcharacter of Advent, in that it mentionsboth comings of Christ and theirinterconnection. This preface is usedexclusively from the First Sunday ofAdvent through December 16th.

Preface II of Advent. Even though thecaption for the preface characterizes it asenvisioning the “twofold expectation ofChrist” the wording of it more preciselyfocuses our anticipation on thecelebration of Christ’s first coming. However, the Thanksgiving of the prefaceconnects the two comings in its finalsentence when it articulates part of thecause of our gratitude as “already werejoice at the mystery of his Nativity, sothat he may find us watchful in prayer”[at his Second Coming]. This preface isused exclusively from December 17th-24th. It is not used prior to December17th.

Gaudete Sunday (3rd Sunday ofAdvent).

Gaudete Sunday capturesAdvent’s anticipatory joy. Thetitle comes from the first wordof the Latin introit to the Massof the 3rd Sunday of Advent, an

introit wherein we are urged to“rejoice.” Gaudete Sunday marks themidpoint of Advent as we move evercloser to our celebration of Christ’s FirstComing. While this is not always thecase, Gaudete Sunday happens to fallwithin the special period from December17-24. The note of joy is also reflected inthe Collect and in the first two readingsthis year. In our liturgical preparationwe will want to highlight this aspect ofAdvent.

Rose colored vestments may be worn onthis Sunday.

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The Advent chord of joy is struck in thefirst two readings. The reading fromZephaniah 3:14-18a is out of characterwith much of the rest of the book, which is comprised mostly of judgment oracles. The selection for this Sunday appears tobe a late exilic or early post-exilicaddition by disciples of Zephaniah. Itcelebrates not only the fact that God’sjudgment of the people (the BabylonianExile) has ended, but that God rejoicesover the people’s restoration. Why so? It is because God desires his people’ssalvation, even if he has to exact justiceagainst them for their misdeeds.

The second reading comes again fromPhilippians (see the 2nd Sunday). Theheart of the pericope is Paul’sdeclaration, “The Lord is near!” Joy is aproper disposition to this truth, and isthe opposite of “care” or “anxiety” thatmight otherwise distract the Philippiansfrom their preparation for Christ’sadvent. Should any concerns arise, theproper response to them is to submitprayers of petition to God and trust inhis providence.

The Gospel reading (Luke 3:10-18) isLuke’s expansion of the account of theBaptist’s preaching, wherein Johnaddresses different classes of societyand, roughly summarized, tells all toconduct their daily affairs and work withjustice.

December 17-24

According to Universal Norms #41, “Theweekdays from 17 December to 24December inclusive serve to prepare moredirectly for the Lord's birth.” A liturgicalfeature of these days is that, since theMiddle Ages, the “O Antiphons” are sung. The antiphons reflect the anticipation ofGod’s definitive and progressiveintervention to save his people by the useof titles for the Savior drawn from the OldTestament. The antiphons on each day ofthis period of Advent have the followingorder:

December 17: O Wisdom.December 18: O Leader.December 19: O Root of Jesse’sStem.December 20: O Key of David.December 21: O Radiant Dawn.

December 22: O King of theNations and Keystone of theChurch.December 23: O Emmanuel.

These antiphons have been preserved inthe Gospel acclamations at Masses forthese days and in the antiphons for theMagnificat in the Liturgy of the Hours forthe same period.

It would be advisable to highlight theantiphons during this most proximateperiod of anticipation of our celebrationof Christ’s first coming.

During this period from December 17-24,the hymn “O Come, O Come Emmanuel”is most appropriate, for its verses arebased on the O Antiphons.

4th Sunday of Advent

This Sunday is nestled within thetheological ambience of December 17-24. It is focused intensely on our anticipationof the celebration of Christ’s Nativity. However, the Collect for the Mass reflectsthe concept of the connection betweenChrist’s Nativity and his Passion as twoevents in a continuous act of salvation. The heart of every Mass is the PaschalMystery. Even in the Christmas Masseswe are mindful of the suffering, death andresurrection of Christ.

We want to be careful in our liturgicalpreparation to ensure that our focus onChristmas is still anticipatory and notactualized. This is particularly importantthis year, since the 4th Sunday of Adventfalls the day before Christmas.

Reenactments: Never, at any time duringthe liturgies for Advent or Christmas,should there be any kind of “reenactmentof the Christmas story” (as is sometimesdone with children). It is important thatthe imparting of the Divine Word in theseliturgical celebrations be offered in theform of the proclaimed Word of theSacred Scriptures which carry ourtradition. The form of the Scripturereadings contained in the Lectionary isthe only auth or ized form ofcommunication of the Sacred Word ofGod during the liturgy. Moreover, suchreenactments tend to harmonize the

various traditions of the Evangelists androb them of their uniqueness.

L u c a n j o y i sreflected in theGospel reading thisyear as Elizabeth,in her greeting of apregnant Mary,expresses the joythat E l izabeth

claims is symbolized by her own pre-bornchild’s leaping. Elizabeth also pronouncesa beatitude upon Mary for her trustingadherence to God’s will. This readingcaptures the intensified anticipation ofour Advent celebration of the first comingof Christ.

The first reading does the same inasmuchas it is the prophecy invoked by theGospel writers as pointing to the comingof a new David, the prototypical just king. This is indicated by the fact that the king’sbirthplace (Bethlehem-Ephratha) isdwelling place of Jesse and birthplace ofDavid.

Hebrews 10:5-10 is part of a midrash theauthor is doing, here on Psalm 40:7-9a(LXX), which contains the phrase “a bodyyou have prepared for me” (not in theHebrew text). The body is seen as thevehicle through which a human beingdoes God’s will, and such bodily action isviewed as superior to cultic offerings. Hebrews here points to Jesus’ obedienceof his Father’s will, an obediencemanifested in his suffering and death. This passage is used liturgically toaccentuate that the incarnation, which weare about to celebrate, enables Jesus tomake to the Father the perfect offering of obedience.

The Christmas Season

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The Character of the Christmas Season

Next to the yearly celebration of thepaschal mystery, the Church holds mostsacred the memorial of Christ's birth andearly manifestations. This is the purposeof the Christmas season (Universal Norms#32)

Christmas as a Celebration of Divine Light

It is important that we celebrateChristmas as the fulfillment of Adventexpectation and hope.

Celebrated near the Winter Solstice, theChristmas texts characterize the birth ofChrist as a divine intervention wherebyGod’s salvific light dispels the darkness ofhopelessness and sin. We see thisespecially in the Collects for the MassesDuring the Night and at Dawn.

Although not mentioned specifically inthe Collect for Mass during the Day, theconcept of the intervening Divine Light isfound in the Gospel reading from John’sPrologue. “What came to be through himwas life, and this life was the light of thehuman race; the light shines in thedarkness, and the darkness has notovercome it” (John 1:3b-5).

With that said, it is important to note thatChristmas is a Christological feast. EachMass, with its prayers and readings, ismeant to make a theological statementabout the person of Jesus Christ. Eventhe warm narrative of Christ’s birth inLuke 2:1-14 (Mass during the Night) is notabout “baby Jesus,” but about who Jesusis according to Luke.

Eucharistic Prayer during the Masses ofChristmas and Its Octave: Any of the 4common Eucharistic Prayers may be usedfor the Christmas Masses. However,Eucharistic Prayer I is especially pertinentto the liturgical celebrations of Christmasand its octave in that it contains a special

form of the Communicantes forChristmas.

The Anticipated (Vigil) Mass

The Anticipated Mass of Christmastheologically stands on the thresholdbetween Advent and Christmas.

The Collect recalls the Advent expectationof the coming of the Redeemer in theform of God’s Only Begotten Son.

It also recalls the anticipation of Christ’sSecond Coming when it prays that as wewelcome our Redeemer we will also“merit to face him confidently when hecomes as our judge.”

The Gospel reading for this Mass gives thepresider a choice of a long form (includingthe Matthean genealogy) or a short form(which limits the reading to the narrativeof Joseph’s struggle and then faithfuldecision to complete his marriagecontract with Mary).

The Matthean Genealogy (1:1-17) depictsJesus as the fulfillment of Jewish regalMessianic expectation and reflects God’sgradually unfolding plan of salvation,which culminates in Jesus.

Jesus is once again depicted in the contextof salvation history in the second reading. Paul builds up to the significance of Jesusby recalling the patriarchs (who werecalled by God) the Exodus, the rise of themonarchy under Saul, and thesolidification of the nation under David,who deposed Saul. Jesus’ birth, life,death and resurrection represent God’sdefinitive act in his unfolding plan. Ultimately, Jesus is the savior.

While participation in the Vigil fulfillsone’s obligation for the Solemnity of theNativity, it is important to remember thatthis Mass actually anticipates thecelebration of Christmas. Consider theGospel acclamation: “Tomorrow thewickedness of the earth will be destroyed:the Savior of the world will reign over us.”

Mass during the Night

In the past this Mass was traditionallycalled “Midnight Mass,” and, as many ofus remember, was actually celebrated atmidnight on Christmas morning.

Recently it has been the practice, in manyparishes and even in Rome, to celebratethis Mass during the night on ChristmasEve. When should this Mass becelebrated? First, the third edition of theRoman Missal in English translates thetitle of the Mass more precisely from theLatin as “Mass during the Night.” Secondly, there is no specific liturgical lawwhich requires that the Mass becelebrated during the night on themorning of December 25th. Thirdly, I offerthe following reflection from LiturgyTraining Publications’ Pastoral Liturgy(http://www.pastoralliturgy.org/resources/0709TimingMidnightMass.php):

“Which one is ‘Midnight Mass,’ then, anddoes it matter if a Mass is at midnight?Not really. The formulary is called Mass"during the night," not "at midnight." Ifcelebrating at 10:30 or 11 p.m. meetspastoral need (like the needs of familiesfor a more reasonable hour), as long assuch pastoral need is genuine, it can be areasonable decision. However, it at leastneeds to be during the night, and lateenough that one can see it as genuinelybeginning the celebration of ChristmasDay.”

Chanting the Nativity of the Lord from theRoman Martyrology (Appendix I of theRoman Missal: This chant (or recitation ofit) may be used before Mass during theNight is begun. It may not replace anypart of the Mass.

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Pastoral Note: Unfortunately, this text,though valuable as a text from ancientChristian tradition, uses a pre-criticalchronology of events.

The Gospel reading from Luke, with itstender images of an infant humblyswaddled and laid in a manger andshepherds receiving a nocturnal divinerevelation, aims to convey much morethan a heartwarming scene. Jesus willbe spiritual food for those wise enoughto learn how God will feed them throughJesus. Isaiah (1:3) characterizes Judah asbeing less insightful than oxen and asses. At least these animals know that theirmaster’s manger provides food for theirsustenance, but Israel in Isaiah’s day didnot seek spiritual nourishment fromIsrael’s God. Swaddled as was KingSolomon, Jesus is depicted as anotherwise Solomon, indeed as Wisdomincarnate (see Luke 7:35). Theshepherds do not necessarily symbolizethe poor, but sinners, since they had areputation for not being the mosthonest of people. In defense of his callof Levi the tax collector, Luke’s Jesus willassert that he has come to call not therighteous, but sinners (5:27-32).

If Jesus is compared to King Solomon inthe Gospel reading, the first readingpoints to a king who would establishjustice and put an end to war. Thisking’s birth is light in the darkness of themiseries of slavery and military battles. Isaiah does not identify the king, butmany commentators see Isaiah 9:1-6 asa prophecy of the emergence ofHezekiah, who undid many of hisfather’s (Ahaz’) misdeeds and sought toreturn Judah to fidelity to the Lord. ForChristians, Jesus is the ultimatefulfillment of this prophecy.

Masses on Christmas Day

On Christmas Day the Roman Missal andLectionary provide texts for two moreMasses: one at dawn and one “duringthe day.”

Mass at Dawn: The Collect carriesforward the theme of “light” from theMass during the Night. Jesus Christ isradiant light, which, as we can see fromthe next clause in the paragraph, is ametaphor for mental enlightenment.

In the Gospel reading the shepherds aresignificant players. They receive thedivine message from the angel, verifywhat they are told by viewing thenewborn child and then announce what“they had heard and seen” (Luke 2:20). Luke comments that what theywitnessed was in accord with what wastold them. In other words, we have herea depiction of prophecy and fulfillment,a major theme in Luke’s Gospel.

The first reading (Isaiah 62:11-12)addresses the people’s difficulties inreestablishing themselves during theearly post-exilic period. God willmanifest himself as Savior, and theindignity that Israel suffered during theexile will be replaced with positivecharacterizations of them. In Jesus’birth, God begins the process of ourrestoration.

Titus 3:4-7 was probably chosen as aChristmas Day text because it mentionsthe appearance of “the kindness andgenerous love of God our savior.” “Appearance,” of course, is a keyChristmas word, inasmuch as God andeverything about him is manifested inthe birth of his Son. But the epiphanydepicted here has to do with God. However, Jesus Christ is the visiblemanifestation of God’s saving andmerciful activity.

The Gospel reading for Mass during theDay is the earliest Gospel reading weknow of which was assigned to a Massfor the Nativity of the Lord. Takentogether with the Collect of the Mass,the Johannine Prologue characterizesthis celebration as one of theIncarnation. The enfleshment of theDivine, Preexistent Word of God, who islight that dispels a powerful darkness, isalso the source of a new creation of the

world, in whose original creation he hada part.

Hebrews 1:1-6 depicts Jesus as thevisible manifestation of God’s creativeand salvific word. The author comparesthe definitive word spoken in the Christevent to the provisional words of theprophets. The author abruptly movesfrom the image of Christ just mentionedto his redemptive mission, described inpriestly terms as “purification.” Havingaccomplished this purpose, he takes his“seat at the right hand of the Majesty onhigh.” Again, we have a cultic imagehere of the high priest entering the Holyof Holies to fulfill his priestly obligations. The author may have in mind a passagesuch as Isaiah 55:10-11: “Yet just as fromthe heavens the rain and snow comedown And do not return there till theyhave watered the earth, making it fertileand fruitful, Giving seed to the one whosows and bread to the one who eats, Soshall my word be that goes forth frommy mouth; It shall not return to meempty, but shall do what pleases me,achieving the end for which I sent it.”

The Christmas “Nativity Scene”

Where is it to be placed? “If the mangeris set up in the church, it must not beplaced in the presbyterium. A placeshould be chosen that is suitable forprayer and devotion and is easilyaccessible by the faithful” (Book ofBlessings # 1544).

When is it to be blessed? “The Blessingof the Christmas manger or nativityscene, according to pastoralcircumstances, may take place on theVigil of Christmas or at another moresuitable time.” The Ordo specifies “amore suitable time” as “during anotherservice, e. g., a service of lessons andcarols” or during a celebration of theword of God.

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The Order of Blessing within Mass takesplace at the end of the Universal Prayer(General Intercessions) and hasappropriate intercessions to accompanythe ritual.

Feast of the Holy Family

Pope Saint John Paul II, in a homily datedSunday, 31 December 1978 reflects on theHoly Family as follows:

“The family of Nazareth, which theChurch, especially in today's liturgy, putsbefore the eyes of all families, reallyconstitutes that culminating point ofreference for the holiness of every humanfamily. The history of this Family isdescribed very concisely in the pages ofthe Gospel. We get to know only a fewevents in its life. However what we learn issufficient to be able to involve thefundamental moments in the life of everyfamily, and to show that dimension, towhich all men who live a family life arecalled: fathers, mothers, parents, children,The Gospel shows us, very clearly, theeducative aspect of the family. ‘He wentdown with them and came to Nazareth,and was obedient to them’ (Lk 2:51).”

Choice of Readings: The Lectionaryprovides a set of readings to be used forCycle C (the current liturgical cycle), butthe first reading, responsorial psalm andsecond reading from Cycle A may be usedin any year.

Order for the Blessingof Fa mi l ies an dMembers of Families: This feast provides anappropriate occasionto use the “Order forthe Blessing of AFamily,” Book of

Blessings ##62-67. The rite of blessing is inthe form of the Universal Prayer withintercessions appropriate to the liturgy

and with the concluding prayer serving asthe prayer of blessing.

Solemnity of Mary,Mother of God January 1, 2018

O b l i g a t ion an dMasses: January 1,2019 is a Tuesday,therefore this yearthe Solemnity ofMary the Mother of God is a Holyday ofObligation.

Solemnity of the Epiphany of our Lord

Date: Traditionally situated on January 6th,in the United States the solemnity iscommuted to the Sunday betweenJanuary 1 and the Feast of the Lord’sBaptism.

Choice of Mass: While there is only one setof readings for this solemnity, the RomanMissal provides a specific set of prayers foran anticipated (vigil) Mass.

Eucharistic Prayer: As is the case withChristmas, a special form of theCommunicantes for the Epiphany isincluded in Eucharistic Prayer I. Eucharistic Prayers II-IV, however, may beused.

Proclamation: In Appendix I of the RomanMissal is “The Announcement of Easterand the Moveable Feasts.” In accord withancient tradition, this proclamation maybe used at Mass on the Solemnity of theEpiphany. It may be done either after theGospel reading or within the context ofthe homily and, if used, it is chanted by adeacon or cantor.

Wait, Don’t Take Down the ChristmasDecorations and Stop Singing ChristmasCarols Just Yet!: Perhaps since in theliturgical calendar prior to its reform at

Vatican II Epiphany marked the end of theChristmas season there is a temptation tostop celebrating the Christmas season. However, the liturgy should look andsound like Christmas through the feast ofthe Lord’s Baptism.

Universal vs. Particular Calendars: In theEcclesiastical Province of Louisiana OurLady of Prompt Succor (January 8, 2019) iselevated to a solemnity, inasmuch as,under this title, Our Lady is the patronessof the State of Louisiana. The solemnity inthe particular calendar, then, takesprecedence over the universal calendar forJanuary 8th, which in 2019 is Tuesday afterEpiphany.

Masses for the Day: Mass may be takenfrom the Proper or Common of theBlessed Virgin Mary, especially no. III, orfrom the Collection of Masses of theBlessed Virgin Mary #42, “Our Lady, Helpof Christians.

F e a s t o f t h eBaptism of the Lord

Culmination of theChristmas Season:t h e C h r i s t m a sseason ends withvespers on thea f t e r n o o n o fJanuary 13, 2019,the Feast of the Lord’s Baptism. This feastmarks the transition between our worshipin the context of the Christmas mysteryand our liturgical encounter of Jesus Christin his public ministry.

The Gospel reading for this feast in Cycle Cis Luke 3:15-16, 21-22. Verses 15-18provide a transition from the ministry ofJohn the Baptist to that of Jesus. “All”wondered if John were not the Messiah. John does not answer the questiondirectly, but focuses on what he thinks ismore important that the crowd shouldrealize. His practice of baptism is apreparatory cleansing for the coming ofthe one who will effect true spiritualtransformation. He will baptize them withthe Holy Spirit. This is where Luke’s (andMatthew’s as well) following of Mark ends. After Holy Spirit, Luke and Matthew add“and with fire,” and continue to describethe coming one’s work of sifting the“wheat from the chaff”(Luke 3:17-20, left

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“Into this world, this

demented inn, in which there

is absolutely no room for him

at all, Christ comes uninvited.

But because he cannot be at

home in it, because he is out

of place in it, and yet he must

be in it, his place is with those

others for whom there is no

room. His place is with those

who do not belong, who are

rejected by power because

they are regarded as weak,

those who are discredited,

who are denied the status of

persons, tortured,

exterminated. With those for

whom there is no room,

Christ is present in this world.

He is mysteriously present in

those for whom there seems

to be nothing but the world at

its worst.”

Thomas Merton, “The Time of

the End Is the Time of No

Room” in Raids on the

Unspeakable, pages 51-52

out of the Lectionary) the responsive fromthe non-responsive to Jesus call toconversion. In the context of Luke’sGospel, the addition of “and with fire” tobaptism by means of the Holy Spirit pointsto the gift of the Spirit in Acts (see 2:3-4),wherein the Spirit comes in the form oftongues of fire. Luke alone (3:21)mentions that Jesus is praying while beingbaptized. Prayer is an important Lucantheme; Luke often depicts Jesus at prayer. And he engages in prayer before bigdecisions, such as the choice of the 12 ordivine revelations. Here, Jesus is inprayerful communion with the Father asthe Holy Spirit descends upon him. In4:16-20, Jesus will describe his propheticministry to the needy and outcast as beingthe result of the Spirit of God being uponhim, in fulfillment of Isaiah 61:1-3. InLuke-Acts, the Holy Spirit empowers andguides both the missions of Jesus and ofthe Church.

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