From Leo XIII’s encyclical Humanum genus, of April 20, 1884

Just as a perfect condition of the body results from the conjunction and composition of its various members, which, though differing in form and purpose, make, by their union and the distribution of each one to its proper place, a combination beautiful to behold, firm in strength, and necessary for use; so, in the commonwealth, there is an almost infinite dissimilarity of men, as parts of the whole. If they are to be all equal, and each is to follow his own will, the State will appear most deformed; but if, with a distinction of degrees of dignity, of pursuits and employments, all aptly conspire for the common good, they will present a natural image of a well-constituted State.

Small Symptoms of a Great Transformation

(The following commentary is by Dr. Plinio)

It used to be that the only uniform the Civil Guard of Sao Paulo wore was a jacket, pants and cap of navy blue wool. Later, a summer uniform of grayish linen was introduced, generally following the same pattern of the former with the exception of the white helmet worn while directing traffic. Still later, a new uniform was adopted for daily use which reduced the uniform to mere pants and shirt by eliminating the jacket. Thus, the three sketches on this page illustrate the history of one Brazilian institution over several years.

In this newspaper column, we always seek to look beyond the evident transformation of the forms and colors. We look for the more subtle transformations in mentalities, attitudes and values that are symbolized and expressed in forms and colors. Thus, analyzing the three uniforms shown here in this light, we reach the following conclusion.

According to the doctrine of the divine origin of power, those who legitimately exercise functions of authority do so in the name of God. The legitimate holder of authority, whatever his title or position, does so because of a power that comes to him from on high. This power transcends man himself and dignifies those who command and those who obey. However, this transcendence should be expressed in a perceptible form. Therefore, the symbols of power should be appropriate to inspire respect. And when the position employs the use of a uniform, it should have the distinction corresponding to the function of whoever is wearing it.

This concept obviously applies, par excellence, to the supreme magistrates. However, it also applies to a lesser degree to offices that participate in public authority even though in a very secondary way.

This view of authority is contrary to the exquisitely revolutionary doctrine of popular sovereignty. This holds that since the power comes from below, it does not confer any superiority upon the person holding the office. Thus, those who exercise power should use symbols and, if it be the case, uniforms that manifest their absolute equality with those below them.

Because of its seriousness, distinction, and sobriety, the first uniform of the Civil Guard of Sao Paulo, obeys the first principle cited above. The second uniform already reflects an obvious concern towards attenuating the marks of superiority of the first. And, finally, the third uniform goes yet farther than the second in increasing this tendency. Thus, we see a small manifestation of the large gust of pagan and egalitarian naturalism that, in these cataclysmic days, is sweeping the universe.

Invoking the Gift of Full Communion

In his general audience, held this morning in the Paul VI Hall, the Pope dedicated his catechesis to the Week of Prayer for Christian Unity, which is taking place from 18 to 25 January and during which "all those who believe in Christ are invited to come together in prayer, so as to bear witness to the profound ties that unite them and to invoke the gift of full communion".

The Holy Father remarked on "the providential fact that prayer is at the centre of the journey to unity. This", he said, "reminds us once again that unity cannot be a product of mere human efforts, is its above all a gift of God. ... We do not 'construct' unity, God 'constructs' it, it comes from Him, from the mystery of the Trinity".

Benedict recalled how the theme chosen for this year's Week of Prayer "refers to the experience of the first Christian community in Jerusalem, as described in the Acts of the Apostles: 'They devoted themselves to the Apostles' teaching and fellowship, to the breaking of bread and the prayers'".

This quotation identifies "four characteristics defining the first Christian community of Jerusalem", he said, "which still act as pillars for the life of all Christian communities, and constitute the solid foundation on which to continue to construct the visible unity of the Church".

Commenting on the first of these characteristics, the Pope noted that, "even today, the community of believers recognises the norms of its own faith in that reference to the teaching of the Apostles. All efforts to build unity among Christians must, then, involve increasing faithfulness to the 'depositum fidei' handed down to us by the Apostles".

The Holy Father then turned to the second element, "fraternal communion, ... the most tangible expression of unity between disciples and the Lord, especially for the outside world. ... The history of the ecumenical movement has been marked by difficulties and doubts, but it is also a history of fraternity, of co-operation and of human and spiritual sharing, which has significantly altered relations among believers in the Lord Jesus. We are all committed to continuing this journey".

On the subject of the third characteristic, "the breaking of bread", the Holy Father noted that "communion in Christ's sacrifice is the pinnacle of our union with God and, therefore, it also represents the completeness of the unity of Christ's disciples, full communion". In this context he noted also how "the impossibility of sharing the same Eucharist ... also gives a penitential dimension to our prayers. This must be a reason for ever more generous commitment on everyone's part so that, having removed the obstacles to full communion, the day may come when it will be possible to gather around the table of the Lord, together breaking the Eucharistic bread and drinking from the same chalice.

"Finally", he added, "prayer was the fourth characteristic of the early Church in Jerusalem ... Prayer also means opening ourselves to the fraternity that stems from our being children of the one heavenly Father; it means being ready for forgiveness and reconciliation".

"Like the first Christian community of Jerusalem, on the basis of what we already share we must offer a powerful witness - well-founded spiritually and well-supported by reason - of the one God Who revealed Himself and speaks to us in Christ, in order to be bring a message which guides and illuminates the path of modern man, who often lacks clear points of reference. It is important, then, to increase our mutual love every day, striving to overcome the barriers that still exist between Christians, in the knowledge that true inner unity does exist among people who follow the Lord. We must collaborate as much as possible, working together on outstanding questions and, above all, aware that we need the Lord's help on this journey. He must still help us a lot because without Him, alone, without 'abiding in Him', we can do nothing".

The laity in the Church

The laity in the Church


The laity form a living, active and responsible part of the Church, and this accords with the will of Jesus Christ, who wished his Church to be open to all.

Suffice it here to recall the behaviour of the owner of the vineyard in the very significant and thought·provoking parable told by Jesus. Seeing some unemployed people, the owner said to them: 'You go to my vineyard too' (Matthew 20:4). 'From that distant day,' comments the 1987 Synod of Bishops, 'the call has never failed to resound throughout history, it is addressed to every person who comes into this world ... The call not only concerns Pastors, clergy, and men and women religious. It is addressed to everyone, lay people as well are personally called by the Lord, from whom they receive a mission on behalf of the Church and the world' (Christilideles laici, 2). All are invited 'to let themselves be reconciled with God' (2 Corinthians 5:20), to let themselves be saved and to co·operate in universal salvation, since God wants everyone to be saved' (I Timothy 2:4). All are invited, with their own personal qualities, to labour in the Father's 'vineyard', where each has a personal place and a personal reward.

The laity's calling entails their participation in the Church's life and consequently their intimate communion in Christ's own life too. It is a divine gift and at the same time a mutual commitment. For didn't Jesus ask the disciples who had followed him to remain constantly united with him and in him, and to let his own living energy burst into their minds and hearts? 'Remain in me, as I in you. Without me you can do nothing' (John 15:4-5). As for priests, so for the laity: true fruitfulness depends on union with Christ.'

The church is holy and all her members are called to be holy. The laity share in the holiness of the Church, being full members of the Christian community: and this sharing (which we may call ontological) in the Church's holiness is translated, in the laity's case, into an individual ethical commitment to sanctification.

In this capacity for and vocation to holiness all members of the Church are equal (d. Galatians 3:28). The degree of personal holiness doesn't depend on the position one holds in society, least of all in the Church, but only on the degree of charity one practises (d. 1 Corinthians 13). A member of the laity who open heartedly welcomes God's love into his or her heart and life is holier than any priest or bishop who only welcomes it half·heartedly."

The prayer life of every Christian, and therefore of all members of the laity, cannot thrive without participation in the Liturgy, recourse to the sacrament of Reconciliation and above all the celebration of the Eucharist, where sacramental communion with Christ is the source of that kind of mutual immanence between the soul and Christ which he fore tells: 'Whoever eats my flesh and drinks my blood lives in me and I live in that person' (John 6:56). The eucharistic banquet assures the Christian of that spiritual nourishment which makes it possible to produce much fruit. So the Christilideles laici are also called and invited to an intense Eucharistic life.For them sacramental participation in Sunday mass should be the source of their spiritual life and also of their apostolate. Blessed are they who, besides Sunday Mass and Communion, feel drawn and prompted to frequent Communion, recommended by so many of the Saints, especially in recent times, when the apostolate of the laity has been developing more and more.

The Christian laity as children of the promise' are called to bear witness in the world to the greatness and fruitfulness of the hope they bear in their hearts: a hope based on the teaching and work of Jesus Christ, who died and rose again for the salvation of all. In a world which, despite appearances to the contrary, is often racked with anguish over the ever renewed and disappointing experience of the limitations inadequacies and even emptiness of many structures created to ensure human happiness on earth, their witness of hope is particularly needed to direct spirits in their quest for a future life beyond the relative values of the things of this world. In this, the laity as workers in the service of the Gospel 'through the structures of secular life', have a special relevance of their own. They show that Christian hope does not mean shunning the world, nor renunciation of a full realization of earthly existence, but an opening of it to the transcendental dimension of life eternal, which alone gives this existence its true value.

St. Catherine of Genoa and the Experience of Purgatory

During this morning's general audience, held in the Paul VI Hall in the presence of 9,000 faithful, Benedict XVI focused his catechesis on St. Catherine of Genoa (1447-1510), author of two books: "Treatise on Purgatory" and "Dialogues on the Soul and the Body".

Catherine received a good Christian education in the home before marrying at the age of sixteen, although her married life was not an easy one. At first she led a worldly existence which caused her a profound sense of emptiness and bitterness however, following a unique spiritual experience which made her aware of her own misery and defects and, at the same time, of the goodness of God, she decided to change her life and to begin a journey of purification and mystical communion with the Lord. "The place of her ascent to the mystical heights was the hospital of Pammatone, the largest in Genoa, of which she was director", said the Pope.

"The period between her conversion and her death was not marked by extraordinary events", said the Holy Father, "but two elements characterised her entire life: on the one hand, mystical experience, profound union with God and, ... on the other, service to others, especially the most needy and abandoned".

"We must never forget", he went on, "that the more we love God and remain constant in our prayers, the more we will truly manage to love those around us, because in each individual we will see the face of the Lord, Who loves without limit or distinction".

Benedict XVI then went on to refer to the works of the saint, recalling how, "in her mystical experiences, Catherine never received specific revelations on Purgatory or on the souls being purified there". She did not see Purgatory "as a place of transit in the depths of the earth: it is not an exterior fire, but an interior fire". She did not use the hereafter as a basis "to recount the torments of purgatory and then show the way to purification and conversion; rather, she began from the interior experience of man on his journey towards eternity".

Thus, for Catherine, "the soul is aware of God's immense love and perfect justice; as a consequence, it suffers for not having responded to that love perfectly, and it is precisely the love of God Himself which purifies the soul from the ravages of sin".

This mystical saint from Genoa used an image typical of Dionysus the Areopagite: the thread of gold linking the human heart to God, said the Pope. "In this way the heart of man is inundated with the love of God, which becomes his only guide, the only driving force in his life. This situation of elevation towards God and abandonment to His will, as expressed in the image of the thread, is used by Catherine to express the action of divine light on the souls in Purgatory, a light which purifies and raises them towards the splendour of the dazzling rays of God".

"In their experience of union with God, saints achieve so profound an 'understanding' of the divine mysteries, in which love and knowledge almost become one, that they can even help theologians in their studies", said the Pope.

"St. Catherine's life teaches us that the more we love God and enter into intimate contact with Him through prayer, the more He makes Himself known and enflames our hearts with His love. By writing about Purgatory, the saint reminds us of a fundamental truth of the faith which becomes an invitation for us to pray for the dead, that they may achieve the blessed vision of God in the communion of the saints".

And Benedict XVI concluded: "The saint's lifelong humble, faithful and generous service in the hospital of Pammatone is a shining example of charity towards everyone, and a special encouragement for women who make a fundamental contribution to society and the Church with their precious efforts, enriched by their sensitivity and the care they show towards the poorest and those most in need".

Rediscovering the Beauty of Baptism

At midday today, following this morning's celebration in the Sistine Chapel during which he baptised a number of newborn infants, the Pope appeared at the window of his study to pray the Angelus with several thousand pilgrims gathered in St. Peter's Square below.

The Holy Father explained how today's Feast of the Baptism of the Lord ends the liturgical period of Christmas. "This mystery of Christ's life", he said, "is a visible sign that His assuming the flesh was the sublime act of love of the three divine Persons. We can say that after this solemn event the creative, redemptory and sanctifying action of the Most Holy Trinity became increasingly manifest in the public mission of Jesus, in His teaching and miracles, in His passion, death and resurrection".

"It is truly the Messiah, Son of the Most High God, Who, emerging from the waters of the River Jordan, establishes regeneration in the Spirit and opens, for those who wish, the possibility of becoming children of God. It is, indeed, no coincidence that each baptized person acquires the status of child on the basis of a Christian name, an unmistakable sign that the Holy Spirit causes man to be 'born again' in the bosom of the Church".

Benedict XVI highlighted how "Baptism is the beginning of spiritual life, which reaches fullness through the Church. At the moment of the Sacrament, while the ecclesial community prays and commends a new child to God, the parents and godparents undertake to welcome the neo-baptized and to support it in its formation and Christian education. This is a great responsibility, which derives from a great gift! Therefore, I wish to encourage all the faithful to rediscover the beauty of being baptized and thus of belonging to the great family of God, and to bear joyful witness to their faith that it may generate fruits of goodness and harmony".

Following the Marian prayer, the Pope mentioned "the people of Haiti a year after the great earthquake which was, alas, followed by a serious cholera epidemic. Cardinal Robert Sarah, president of the Pontifical Council 'Cor Unum' will travel to the Caribbean island today to express my constant proximity, and that of the entire Church".

The Holy Father then turned to address a group of Italian parliamentarians whom he thanked "for their commitment, and that of their colleagues, in support of religious freedom. With them I also greet the Coptic faithful, who are present here today and to whom I renew expressions of my closeness", he concluded.

The Three Kings - By Dr. Plinio

The following is a commentary about the Three Kings by Dr. Plinio

The feast of the Epiphany, the adoration of Our Lord in Bethlehem by the “Magi from the East” (Matthew 7), shows us the value of representation and symbolism in the plans of Divine Providence.

It is generally said that the Three Magi came to adore Our Lord as representatives of the Gentile peoples. It is also common to say that they were magi because they represented the ancient wisdom of the East paying homage to Our Lord Jesus Christ. Magus, a word derived from the Greek, means a man of a great wisdom. The Three Magi came from different parts of the world to adore Our Lord as a sign that all nations were called to the light of the Faith.

Many progressivists and Protestants have expressed misgivings that they were kings. I do not see any reason for such doubt since Scripture foretold that Kings from different parts of the world would come to adore the Messiah (Psalm 2:10-12; 71:10-11; Is 60:11; 62:2).

At any rate, they were men from different races representing the old world and ancient wisdom who came to adore Our Lord and pay Him homage with gifts of gold, frankincense and myrrh. They traveled to Bethlehem moved by a very noble cause. According to their wise previsions and an interior call they received from God, they knew that the Messiah had been born.

This interior call shows us that God Himself chose them as representatives of the Gentile peoples. They fulfilled the vocation for which they were called, and on the Epiphany they paid homage to Our Lord. Each King who was present at the Manger kneeling before the Divine Infant represented his own personal fidelity, of course, but he also represented the fidelity of all the past kings as well as all the kings to come in History. They were only three, but they fulfilled that representation.

We find something similar in the Passion and at the foot of the Cross. Our Lady, St. John, and the Holy Women represented everyone who had been, was, or would be faithful through the ages. For example, every faithful soul in History is represented by the act of Veronica wiping the Holy Face of Our Lord. The select group that was faithful on that solemn occasion represented the whole genre of faithful people.

We can ask if we can apply this rule to ourselves. Today the Catholic Church is humiliated by her own authorities, persecuted by Progressivism within her walls, immersed in the worst confusion that has ever fallen over her in History. We are just a few who want to remain faithful to the Church as she always was and to restore her to her past glory. In a certain way, we represent fidelity, purity, orthodoxy, courage, and the spirit of initiative and battle at the very moment when everything pressures everyone to give up, to step back, to flee.

Whom are we representing? In this new crucifixion of Our Lord, which is the crucifixion of the Church, we represent the faithful of the past who rest in the peace of the Lord and loved the Church. If St. Gregory VII, St. Louis of France, St. Ferdinand of Castile, St. Louis Grignon de Montfort, or Blessed Nuno Alvares could have seen in their times the crisis through which the Church is passing now and the few souls who would remain faithful, they would have blessed us from that distance. They would have considered themselves our cohorts and felt a relief that at least there were some small number doing what they would like to do.

We also are representing those unknown faithful souls spread throughout the world today who are smashed by Progressivism inside the Church and do not know what to do or where to go to be faithful. They would like to do what we are doing.

Finally, we are representing those who will come after us and who will be enthused when they look back and see what we are doing now. They will wish that they could have been with us now to assist us.

In History some of these representations are quite impressive. For example, when St. Remigius was teaching King Clovis and his men the Catholic Faith to prepare them for Baptism and they heard about the Passion of Our Lord, Clovis cried out loudly and drove his lance in the ground saying: “Would that I were there with my Franks to prevent such an injustice!”

As he spoke, his Frankish warriors pounded their lances on the ground to signal their acquiescence. They did not realize it, but in a certain sense they were present at the Passion. For during it, Our Lord foresaw that action of Clovis and his Franks and it gave Him consolation.

There is, therefore, a kind of reversibility of action beyond time, where all the past and future fidelities converge in a single, grandiose scene that represents them all.

Today, Our Lady is like a prisoner who is insulted and ill-treated by men, and especially by the progressivist religious authorities. She came to warn mankind at La Salette and Fatima about this general apostasy in the Church. Her words were not heard. She also wept in various places – Syracuse, Rocca Corneta, New Orleans, Granada. Her tears beseech the few who remain faithful to save her from the horrible suffering of this passion of the Holy Church. It is an honor to be called to act at this extraordinary hour. If we correspond to this call, we will be wiping the holy face of Our Lady, as Veronica did for Our Lord, and we will be representing every faithful soul throughout History.

This doctrine of how a few persons can represent a whole genre, which we see in the adoration of the Three Magi, should encourage us. Let us ask them, who certainly are in Heaven with Our Lord, to give us the courage that we need:
* the courage to stand alone, as they did in the pagan world;
* the courage to wait for the appearance of a star, the signal that the hour of God has arrived for us to carry out His will;
* and the courage to do so promptly and with complete fidelity, as they did.

St. Catherine of Bologna: Spiritual Weapons against Evil

The Holy Father dedicated his catechesis during today's general audience, held in the Paul VI Hall in the presence of 8,000 people, to St. Catherine of Bologna (1413-1463).

Born to a noble family in the Italian city of Bologna, at the age of ten she moved to Ferrara where she entered the court of Niccolo III d'Este as a maid of honour. There she received a very careful education which would later serve her during her monastic life when "she used the cultural and artistic knowledge acquired over those years to great advantage", the Pope said.

In 1427, at the age of fourteen, she left the court to dedicate herself to religious life in a community of young women. Two years later the leader of this group founded an Augustinian convent, but Catherine and a number of others preferred Franciscan spirituality and transformed the community into Poor Clares.

The saint "made great spiritual progress in this new phase of her life, though she also had to face great trails", the Pope explained. "She experienced the night of the spirit, tormented even by the temptation of disbelief in the Eucharist. After much suffering, the Lord consoled her. In a vision He gave her the clear awareness of the real Eucharistic presence". In another vision God revealed the forgiveness of her sins, giving Catherine a "powerful experience of divine mercy".

In 1431 the saint had yet another vision, this time of the Final Judgement, which led her "to intensify her prayers and penance for the salvation of sinners. Satan continued to assail her as she increasingly entrusted herself to the Lord and the Virgin Mary. In her writings, Catherine left us essential notes on this mysterious struggle, from which, by the grace of God, she emerged victorious".

These notes are contained in her one written work, the "Treatise on the Seven Spiritual Weapons" in which Catherine teaches that to combat evil it is necessary: "(1) to be careful always to do good; (2) to believe that we can never achieve anything truly good by ourselves; (3) to trust in God and, for His love, never to fear the battle against evil, either in the world or in ourselves; (4) to meditate frequently on the events and words of Jesus' life, especially His passion and death; (5) to remember that we must die; (6) to keep the benefits of heaven firmly in our minds, (7) to be familiar with Holy Scripture, keeping it in our hearts to guide all our thoughts and actions".

"In her convent Catherine, though used to the court of Ferrara, ... performed even the most humble tasks with love and ready obedience", said the Holy Father, recalling also that, out of obedience, the saint "accepted the job of mistress of novices, although she felt she was incapable of carrying out the role". In the same spirit she agreed to move to Bologna as abbess of a new monastery though she would have preferred to end her days in Ferrara.

Catherine died on 9 March 1463 and was canonised by Pope Clement XI in 1712. "With her words and life", Benedict XVI concluded, "she strongly invites us always to allow ourselves to be guided by God, to do His will every day even if it does not always correspond to our own plans, and to trust in His Providence which never abandons us. In this perspective, St. Catherine also invites us to rediscover the value of the virtue of obedience".

And the Word was made flesh

(The following is a commentary by Dr. Plinio)

And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as it were of the Only Begotten of the Father, full of grace and truth."

Thus does Saint John's Gospel (1:14) announce the ineffably grand moment when the Son of God "dwelt among us" in order to manifest His glory.

Yet, how discreet, how humble, how hidden was this first step taken by the King of the universe along His path of suffering, struggle, and triumph!

Let us meditate on the Nativity of Our Lord Jesus Christ with the Gospel of Saint Luke (2:1-7).

And it came to pass that in those days there went out a decree from Caesar Augustus, that the whole world should be enrolled. This enrolling was first made by Cyrinus, the governor of Syria.

And all went to be enrolled, everyone into his own city.

And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David, to be enrolled with Mary, his espoused wife, who was with child.

And it came to pass that when they were there, her days were accomplished, that she should be delivered. And she brought forth her firstborn son, wrapped Him in swaddling clothes and laid Him in a manger because there was no room for them in the inn.

Let us picture a poor wedded couple, dressed with simplicity and bound for Bethlehem, crossing the arid countryside of the Holy Land, an aridity alleviated only by a few streams and olive groves. Mary travels seated on a young donkey, while Joseph proceeds on foot pondering the words of the angel who revealed to him the miraculous character of his virgin spouse's pregnancy.

As they reach Bethlehem, the winter night falls. But no one receives them, "because there was no room for them in the inn."

Is it for them that there is no room, since they have no prestige? Prestige commonly comes, especially in decadent times, from money and concessions to the vices of the times and the spirit of the "world" (this spirit being understood in the sense the Gospels give it). But this holy couple is poor and gifted with a highly religious spirit -- virtues the "worldly" find particularly detestable.

Nevertheless, Saint Joseph and Our Lady descend from the highest lineage of Bethlehem of Judea. Saint Joseph is a prince of the House of David, and Our Lady likewise descends from the kings of Judea.

However, so decadent are the Chosen People that in their eyes Saint Joseph is nothing but a poor carpenter, while Our Lady, his relatively well-off cousin, has chosen to share his poverty.

What are they doing in Bethlehem?

They are obeying the decree of the Roman Emperor, Caesar Augustus, who, certainly for vanity's sake, had ordered a census to ascertain how many were subject to his power.

The Prince of the House of David, in travelling to the city of his birth, manifests the glory of the foreign emperor. Saint Joseph is conquered, Caesar Augustus is the conqueror, and Bethlehem fails to recognize her illustrious children.

"He came unto his own, and his own received him not" (John 1:11). Mary and Joseph, bearing the very Son of God, are rejected by their own people and are thus obliged to seek shelter in a cave inhabited by animals. So it is in the intimacy and isolation of that dwelling place for beasts that history's most important event up till that time unfolds: the Word of God made flesh in the most pure womb of Mary comes into the world.

* * *

Thus does one understand the kind of joy proper to the Nativity. A great solitude and deprivation, but at the same time,a great elevation. For over such misery descended riches without name, riches unlike any others on the face of the earth. The Child-God was wrapped in swathes of cloth and lying in a manger where animals feed.

None, save that couple, witness or know how to appreciate this scene of indescribable grandeur.

The highest glory is there present in a tender child who, crying, hungry and cold, extends his little arms towards his mother, requesting a little milk or a blanket to be covered. And Our Lady knows that it is the Creator who opens his arms unto her! The Sovereign of the universe cries, beseeching a bit of milk and warm clothing!

We can imagine the contrast between the supernatural ambience and the poverty of the grotto. There the Child Jesus is adored by all the angels in a magnificent choir, the celestial court celebrating the greatest feast up to then. Angels and Archangels, Cherubim and Seraphim, all with extraordinary brilliance give glory to God through the Nativity. That glory permeates the grotto discreetly, for it is necessary that those outside not take note, that only souls of faith perceive what is happening and only in intimacy. Our Lady is there reclining and praying as the most perfect soul in the history of mankind, save only for the divine Person of Our Lord Jesus Christ.

For Our Lady alone is worth more than all the souls before her, during her time and thereafter; more than all who existed, exist, and will exist until the end of the world. She alone is worth more than all the angels.

A short distance away, praying to the Child-God and to Our Lady, is the humble cabinetmaker, the deposed prince, obscured by history and by the misfortunes that befell his ancestors. That man received an honor proper to no one else: He was chosen to be the spouse of the mother of the Word Incarnate, the adoptive father of the very Son of God!

* * *

This takes place at midnight, when little moved in the ancient world. We can imagine the silence, the abandonment. The inhabitants of the nearby city of Bethlehem comfortably rest in their beds. Outside, even the livestock sleep while the Divine Infant is born. Everything is empty and darkness reigns. Only within that grotto does a small light flicker. Only that couple is there, they and the Child Jesus, the King of ages, the God-Man Himself.

This divine event takes place before few. The greatest of honors is born and resides entirely in a frail infant. The most important historical event up to that time comes to pass in secret. In such a way that the sole witnesses to that august scene desire to meditate, to remain silent, with more desire to feel the Nativity within themselves than to proclaim it in a loud and clear voice. It is the affectionate reverence of those who feel inadequate to render gratitude for the extraordinary honor of touching, in such an intimate way, so high a mystery coupled with pity and compassion for a God who consented to make Himself so small. How to express respect so great that it approaches fear, and tenderness so profound that it seems almost to liquefy the soul? Lofty veneration, then lofty adoration, finally, lofty tenderness.

This also seems to explain the nocturnal aspect of the Nativity. We cannot conceive of it taking place except at night. For darkness is necessary for radiating so discreet a light. Therein we find the joy characteristic of Christmas that hesitates to expand itself for fear of losing its delicacy and intimacy.

* * *

Thus does one understand why such Christmas carols such as "Stille Nacht" ("Silent Night") are customarily sung in a low voice, almost as if to oneself. They are sung as if not to awaken the Child Jesus. This is one aspect of the genius of "Stille Nacht," composed by a simple German schoolmaster in the last century, yet now the preeminent Christmas carol of all ages. Hearing it we have the impression that the choir is in a corner of the cave of Bethlehem. The choir sings with such emotion, for it almost cannot help it, yet in a very low voice, so as not to disturb the Divine Infant nor the ineffable and almost internal song with which Our Lady is lulling her Son.

In this way one understands the thousand delicacies that emanate from "Silent Night" and the tenderness of the Nativity. It is a song expressive of a kind of compassion for Him who is being celebrated: How little this infinite God; how infinite this little God!

Centuries of Christian civilization were necessary that the most celebrated of Christmas songs might blossom like a flower in the Catholic Church.

Gathered ‘Round the Manger - Christmas 2010

(The following article is by Dr. Plinio. The blog author wishes all my reader a Grace filled Christmas. I pray that the Our Lord finds a home in your hearts)


Lord, once again Christmas approaches. Christianity hastens anew to adore Thee in the manger at Bethlehem, where Thou can be seen by the light of the twinkling star of Bethlehem or under the brighter and more splendorous light of Mary’s maternal and sweet gaze. Saint Joseph stands nearby, so captivated by Thee that he seems to take notice neither of the animals that surround Thee nor of the angels who have opened the heavens and can be heard and seen singing in the highest. In a short while, the Magi will arrive with their entourage, laden with gifts of gold, frankincense and myrrh. Through the centuries, others will also come to venerate Thy crib: from India, Ancient Nubia, Macedonia, Rome, Carthage, and Spain; Gauls, Franks, Germans, Angles, Saxons, and Normans.

Both pilgrims and crusaders will come from the West to kiss the ground of the cave where Thou were born. Thy manger will be venerated all over the earth. In the great Gothic or Romanesque cathedrals, multitudes will gather around Thee, offering Thee presents of gold, silver, incense, and above all the piety and sincerity of their hearts.

Then will come the period of the Western discoveries in which the benefits of Thy Redemption will reach new lands. Incas, Aztecs, natives of various tribes, blacks from African shores or further inland, bronze-skinned Indians, slender and pensive Chinese, short and agile Japanese all will gather around Thy crib and adore Thee. The star of Bethlehem now shines over the whole world. All peoples have heard the angelic promise, and all across the earth hearts of goodwill have found the inestimable treasure of Thy peace. Overcoming all obstacles, the Gospel has finally spread to people all over the world. In the midst of contemporary desolation, this great gathering of people from all nations and races around Thee is our only consolation and our only hope. Kneeling before Thee, we count ourselves among them. Look kindly on us, Lord, and have pity on us. There is something we would like to say.

Who are we? We are those who will not kneel before the modern Baal. We carry Thy law engraved upon the bronze of our hearts and do not allow the errors of our times to become engraved upon this bronze sanctified by Thy Redemption. We love the immaculate purity of orthodoxy above all else and reject any pact whatsoever with heresy, its wiles and infiltrations. We are merciful to the repentant sinner since, owing to our unworthiness and infidelity, we count ourselves among that number and we implore Thy mercy. We spare no criticism, either, of insolent and conceited impiety or of strutting vice that scorns virtue. We pity all men, particularly the blessed who suffer persecution for love of the Church, who are oppressed everywhere because they hunger and thirst for virtue; who are abandoned, ridiculed, betrayed, and disdained because they remain faithful to Thy Commandments.

Many are those whose suffering is not celebrated in contemporary literature: the Christian mother who will pray alone before Thy crib because her children no longer practice the Faith; the strong yet austere husband who is misunderstood or even loathed by his own because of his fidelity to Thy teachings; the faithful wife who bears the solitude of heart and soul because her husband’s frivolous habits have led to adultery, he who should be her support, her “other half ”; the pious son or daughter who, while Christian homes are celebrating, sense how in their own home and family life, religion has been stifled by egotism, hedonism and secularism; the student who is shunned and mocked by his classmates because of his fidelity to Thee; the professor who is eschewed by colleagues because he will not condone their errors; the parish priest or bishop around whom a menacing wall of misunderstanding or indifference has been raised because he refuses to compromise the integrity of the doctrine entrusted to his care; the honest man made penniless for refusing to swindle.

All of these isolated people, scattered across the globe, ignorant of each other, now gather around Thee to offer Thee a gift and a prayer. Their gift exceeds the sun and the stars, the oceans with all its riches, and the earth in all its splendor: they give themselves entirely and faithfully. By preferring complete orthodoxy over approval, purity over popularity among the impure, honesty over gold; by remaining faithful to Thy law even when this entails sacrificing career and fame, they attain perfection in their spiritual life by practicing love of God above all things, which is a sincere and lasting love. Such love differs greatly from love as it is understood nowadays, which predominantly consists of gushy and illogical feelings, senseless and blurry affections, obscure self-condescension and trite justifications to appease one’s conscience.

Instead theirs is true love, enlightened by Faith, justified by reason, seriousness, chastity and perseverance. In a word, theirs is love of God. They also offer a prayer for Thy holy and immaculate Church whom they love above all else in this world: for the pastors and the flock; foremost, for the pastor of pastors of the flock, that is for Peter, whom today we call Benedict.
May the Church, which now moans as a captive in the dungeons of this anti-Christian “civilization,” finally triumph over this era of sin and implant a new civilization for Thy greater glory. May the saintly become ever holier, may the good be sanctified, may sinners become good, and may the impious convert. May the impenitent who have rejected grace and are jeopardizing souls be dispersed, humbled, and their efforts frustrated. May the souls in Purgatory rise to Heaven straight away. They also pray for themselves: may their orthodoxy be ever purer, their purity ever more rigorous. May they be more faithful amidst adversity, stand ever taller amidst humiliations, be more energetic in their struggles. May they be more terrible to the impious, yet more compassionate toward those who, ashamed of their sins, strive seriously to overcome them and acclaim virtue publicly.

Finally, they pray for Thy Grace, without which no will can durably persevere in good, and no soul can be saved; may it be more abundant in proportion to the number of their miseries and infidelities.

The Blessed Mother teaches St. Faustina how to prepare for Christmas ---

The Blessed Mother teaches St. Faustina how to prepare for Christmas ---
from her diary -# 785

- The Mother of God has taught me how to prepare for the Feast of Christmas. I saw Her today, without the Infant Jesus. She said to me: My daughter, strive after silence and humility, so that Jesus, who dwells in your heart continuously, may ...be able to rest. Adore Him in your heart; do not go out from your inmost being. My daughter, I shall obtain for you the grace of an interior life which will be such that, without ever leaving that interior life, you will be able to carry out all your external duties with even greater care. Dwell with Him continuously in your own heart. He will be your strength. Communicate with creatures only in so far as is necessary and is required by your duties. You are a dwelling place pleasing to the living God, in you He dwells continuously with love and delight. And the living presence of God, which you experience in a more vivid and distinct way, will confirm you, my daughter, in the things I have told you. Try to act in this way until Christmas Day, and then He himself will make known to you in what way you will be communing and uniting yourself with Him.

(Thanks to Jackie at LeadkindlyLight)

No Christmas trees in India

You do know that we don't have conifers in India so we are a little creative when it comes to Christmas trees...Behold a decorated banana tree

Note from the Congregation for the Doctrine of the Faith

Given below is the English-language text of a Note published yesterday afternoon by the Congregation for the Doctrine of the Faith, entitled: "On the trivialisation of sexuality. Regarding certain interpretations of 'Light of the World'".

"Following the publication of the interview-book 'Light of the World' by Benedict XVI, a number of erroneous interpretations have emerged which have caused confusion concerning the position of the Catholic Church regarding certain questions of sexual morality. The thought of the Pope has been repeatedly manipulated for ends and interests which are entirely foreign to the meaning of his words - a meaning which is evident to anyone who reads the entire chapters in which human sexuality is treated. The intention of the Holy Father is clear: to rediscover the beauty of the divine gift of human sexuality and, in this way, to avoid the cheapening of sexuality which is common today.

"Some interpretations have presented the words of the Pope as a contradiction of the traditional moral teaching of the Church. This hypothesis has been welcomed by some as a positive change and lamented by others as a cause of concern - as if his statements represented a break with the doctrine concerning contraception and with the Church's stance in the fight against AIDS. In reality, the words of the Pope - which specifically concern a gravely disordered type of human behaviour, namely prostitution (cf. Light of the World, pp. 117-119) - do not signify a change in Catholic moral teaching or in the pastoral practice of the Church.

"As is clear from an attentive reading of the pages in question, the Holy Father was talking neither about conjugal morality nor about the moral norm concerning contraception. This norm belongs to the tradition of the Church and was summarised succinctly by Pope Paul VI in paragraph 14 of his Encyclical Letter 'Humanae vitae', when he wrote that 'also to be excluded is any action which either before, at the moment of, or after sexual intercourse, is specifically intended to prevent procreation - whether as an end or as a means'. The idea that anyone could deduce from the words of Benedict XVI that it is somehow legitimate, in certain situations, to use condoms to avoid an unwanted pregnancy is completely arbitrary and is in no way justified either by his words or in his thought. On this issue the Pope proposes instead - and also calls the pastors of the Church to propose more often and more effectively (cf. Light of the World, p. 147) - humanly and ethically acceptable ways of behaving which respect the inseparable connection between the unitive and procreative meaning of every conjugal act, through the possible use of natural family planning in view of responsible procreation.

"On the pages in question, the Holy Father refers to the completely different case of prostitution, a type of behaviour which Christian morality has always considered gravely immoral (cf. Vatican II, Pastoral Constitution 'Gaudium et spes', n. 27; Catechism of the Catholic Church, n. 2355). The response of the entire Christian tradition - and indeed not only of the Christian tradition - to the practice of prostitution can be summed up in the words of St. Paul: 'Flee from fornication' (1 Cor 6:18). The practice of prostitution should be shunned, and it is the duty of the agencies of the Church, of civil society and of the State to do all they can to liberate those involved from this practice.

"In this regard, it must be noted that the situation created by the spread of AIDS in many areas of the world has made the problem of prostitution even more serious. Those who know themselves to be infected with HIV and who therefore run the risk of infecting others, apart from committing a sin against the sixth commandment are also committing a sin against the fifth commandment - because they are consciously putting the lives of others at risk through behaviour which has repercussions on public health. In this situation, the Holy Father clearly affirms that the provision of condoms does not constitute 'the real or moral solution' to the problem of AIDS and also that 'the sheer fixation on the condom implies a banalisation of sexuality' in that it refuses to address the mistaken human behaviour which is the root cause of the spread of the virus. In this context, however, it cannot be denied that anyone who uses a condom in order to diminish the risk posed to another person is intending to reduce the evil connected with his or her immoral activity. In this sense the Holy Father points out that the use of a condom 'with the intention of reducing the risk of infection, can be a first step in a movement towards a different way, a more human way, of living sexuality'. This affirmation is clearly compatible with the Holy Father's previous statement that this is 'not really the way to deal with the evil of HIV infection'.

"Some commentators have interpreted the words of Benedict XVI according to the so-called theory of the 'lesser evil'. This theory is, however, susceptible to proportionalistic misinterpretation (cf. John Paul II, Encyclical Letter 'Veritatis splendor', n. 75-77). An action which is objectively evil, even if a lesser evil, can never be licitly willed. The Holy Father did not say - as some people have claimed - that prostitution with the use of a condom can be chosen as a lesser evil. The Church teaches that prostitution is immoral and should be shunned. However, those involved in prostitution who are HIV positive and who seek to diminish the risk of contagion by the use of a condom may be taking the first step in respecting the life of another - even if the evil of prostitution remains in all its gravity. This understanding is in full conformity with the moral theological tradition of the Church.

"In conclusion, in the battle against AIDS, the Catholic faithful and the agencies of the Catholic Church should be close to those affected, should care for the sick and should encourage all people to live abstinence before and fidelity within marriage. In this regard it is also important to condemn any behaviour which cheapens sexuality because, as the Pope says, such behaviour is the reason why so many people no longer see in sexuality an expression of their love: 'This is why the fight against the banalisation of sexuality is also part of the struggle to ensure that sexuality is treated as a positive value and to enable it to have a positive effect on the whole of man's being' (Light of the World, p. 119).

Expectation of Our Lady - Dr. Plinio

Expectation of Our Lady

December 19 begins the last week of Advent, which the Church calls the Week of Expectation. We are only one week away from the Birth of Our Lord, and the Church imagines the jubilation and hope of Our Lady in expectation of her parturition: she was waiting to admire the Blessed Face of the Son she was generating in her womb.

Our Lady had begged God to hasten the coming of the Messiah, God heard her omnipotent prayer, and Incarnation in fact was anticipated. She was invited to be the Mother of the Word. She accepted, and conceived the Incarnate Word in her womb. In this last week of her gestation, she awaits with expectation seeing the Face of her Son, so that she might have a more profound knowledge of His soul and His full personality.

She also awaits the salvation of the world that approaches. She sees the hour coming when the glory of God will cease to be offended by the legacy of original sin. The Devil’s reign that dominated for more than 4,000 years is drawing to its end. She senses that the Reign of Our Lord Jesus Christ is near. Only one week is lacking for the birth of the Word that marks the beginning of the end of the reign of the Devil. It was definitely destroyed when Our Lord was immolated on the Cross and the Redemption was consummated.

These considerations filled the heart of Our Lady with hope. That is why during this period of waiting she is called Our Lady of the Expectation, Our Lady of the Hope or Our Lady of the O!, since on each of the seven days before Christmas there is an antiphon in the liturgy that the Church attributes to her. All of these antiphons begin with the exclamation – O! – and continue with adapted words of the Old Testament that refer to the birth of Our Lord and His Redemption.

These antiphons, called the "Greater Antiphons" or the "O Antiphons," are the following:

Antiphon 1: O Wisdom! Thou came forth from the mouth of the Most High and, reaching from beginning to end, Thou ordered all things mightily and sweetly. Come, and teach us the way of prudence.

Antiphon 2: O Adonai, Ruler of the House of Israel! Thou appeared to Moses in the fire of the burning bush and on Mount Sinai gave him Thy law. Come to redeem us with the strength of Thy arm.

Antiphon 3: O Root of Jesse! Thou stand as a sign for all peoples; before Thee kings shall keep silence and to Thee all nations shall have recourse. Come, save us, and do not delay.

Antiphon 4: O Key of David, Scepter of the House of Israel! Thou doth open and no man closes; Thou doth close and no man opens. Come, and deliver from the chains of prison those who sit in darkness and in the shadow of death.

Antiphon 5: O Rising Dawn, Radiance of the Light eternal and Sun of Justice! Come and enlighten those who sit in darkness and in the shadow of death.

Antiphon 6: O King of the Gentile, the Awaited One of all! Thou are the cornerstone that binds two into one. Come, and save man whom Thou fashioned out of clay.

Antiphon 7: O Emmanuel, our King and Lawgiver, the Hope and Salvation of the nations! Come and save us, O Lord our God.

The O Antiphons suggest to us some thoughts.

When the encyclical Divini Redemptoris of Pius XI against Communism was published in 1937, the Pontiff noted in it that the world was in such a bad state that it was in danger of falling to a state lower than it was before the Redemption. And indeed, we can say that it fell. From 1937 to this date, the catastrophe has happened. The many evils described by Pius XI have only increased since his time. The world redeemed by Jesus Christ is now at a lower state than before His coming.

In this situation we long for a restoration so radical that is similar to a redemption. We hope for a renewal of the fruits of Redemption applied to the needs of our times. We have need of the punishment of those who despise Our Lord and have infiltrated into the deepest recesses of His Church. If they could, they would destroy her. We also call for those who can convert to be regenerated and reconciled with Our Lord. We need the Reign of Mary to be implanted.

So, for us, in the days that precede Christmas, these antiphons should express an appeal and a plea to the Infant Jesus to hasten a stronger and more triumphant and invincible action to re-implant His Kingdom on earth - with Mary, in Mary and through Mary.

We should ask Our Lady to obtain this from her Son. We also should ask her to increase our hope that this will happen. In this way, we will pass this week in expectation of these graces as Our Lady was waiting for the graces of the Our Lord’s coming before the feast of Christmas.

Laymen Groups Are Necessary to Save Society

With his deep understanding of the needs of the Church, Saint Pius X often saw things
with remarkable clarity. The Holy Pontiff had an interesting conversation with a group of cardinals, which was reported in the French clerical publication, L’Ami du Clergé.

Saint Pius X asked them, “What is the thing we most need today to save society?”
“Build Catholic schools,” said one.
“No.”
“More churches,” said another.
“Still no.”
“Speed up the recruiting of priests,” said a third.
“No, no,” replied Saint Pius X. “The most necessary thing of all, at this time, is for every parish to possess a group of laymen who will be at the same time virtuous, enlightened, resolute and truly apostolic.”

Further details allow us to assert that Saint Pius X at the end of his life saw no hope for the salvation of the world unless the clergy could use their zeal to form faithful Christians full of apostolic ardor, preaching by word and especially by
example. In the dioceses where he served before being elevated to the papacy, Saint Pius X attached less importance to the census of parishioners than to the list of Catholics capable of radiating an apostolate.

St. Veronica Giuliani: Responding to the Love of Christ

In today's general audience, celebrated in the Vatican's Paul VI Hall, the Pope spoke about St. Veronica Giuliani, a Capuchin Poor Clare the three hundred and fiftieth anniversary of whose birth falls on 27 December.

Born in the Italian town of Mercatello in 1660, "she was the last of seven sisters of whom three others also embraced the monastic life", the Pope explained. She was christened with the name of Ursula and at the age of seventeen entered the convent of Capuchin Poor Clares in Citta Castello where she spent the rest of her life. There she was given the name of Veronica, "and a year later pronounced her solemn religious profession. Thus began her configuration to Christ through a journey of great penance and suffering, and a number of mystical experiences associated with Jesus' Passion. ... In 1716, at the age of fifty-six, she became abbess of her convent, remaining in that position until 1727 when she died following a painful agony of thirty-three days". She was proclaimed a saint by Pope Gregory XVI on 26 May 1839.

The main source for St. Veronica's life is her diary of some 22,000 handwritten pages, the Pope said. "Hers was a markedly Christological-spousal spirituality. This is the experience of being loved by Christ, the faithful and sincere Bridegroom, and of wishing to respond with an increasingly committed and impassioned love".

Veronica "offered her prayers and sacrifices for the Pope, bishops, priests and all people in need including souls in Purgatory". She also "participated profoundly in the tormented love of Jesus, ... even asking to be crucified with Him", said Benedict XVI.

He then highlighted how the saint "was convinced that she was already participating in the Kingdom of God, but at the same time she invoked all the saints of heaven to help her on the earthly journey of her oblation, as she awaited eternal beatitude. This was the constant aspiration of her life", the Pope remarked.

"The high points of Veronica's mystical experience were never removed from the events of salvation as celebrated in the liturgy, where pride of place is given to proclaiming and listening to the Word of God. Sacred Scripture, then, illuminated, purified and confirmed Veronica's experience, making it ecclesial. ... Indeed, she not only expressed herself with the words of Sacred Scripture, but also lived by them".

"Veronica", the Holy Father went on, "was in particular a courageous witness of the beauty and power of divine Love. ... She also experienced a profoundly intimate relationship with the Virgin Mary".

"St. Veronica Giuliani invites us, in our lives as Christians, to fortify our union with the Lord, abandoning ourselves to His will with complete and total trust, and our union with the Church, the Bride of Christ. She invites us to participate in the tormented love of the crucified Jesus, for the salvation of all sinners. She invites us to fix our gaze on heaven, the goal of our earthly journey where we will live ... the joy of full communion with God. She invites us to draw daily nourishment from the Word of God so as to warm our hearts and guide our lives. The last words of the saint", Benedict XVI concluded, "may be considered as the summary of her impassioned mystical experience: 'I have found Love! Love has let itself be seen'".

The Immaculate Conception and the Power of Divine Grace

At midday today, Solemnity of the Immaculate Conception of the Blessed Virgin Mary, Benedict XVI appeared at the window of his study to pray the Angelus with thousands of pilgrims gathered below in St. Peter's Square.

The Holy Father explained how the mystery of the Immaculate Conception "is a source of inner light, of hope and comfort. In the midst of the trials of life, and especially the contradictions man experiences within and around himself, Mary the Mother of Christ tells us that Grace is greater than sin, that God's mercy is more powerful than evil and can transform evil into good. Unfortunately we experience evil every day, manifesting itself in many ways in the relationships and events of our lives, but its roots lie in the heart of man, a wounded and sick heart incapable of healing itself.

"Holy Scripture", the Pope added, "shows us that the origin of all evil lies in disobedience to God's will, and that death holds sway because human freedom has succumbed to the temptation of the Evil One. But God does not renounce His plan of love and life. By a long and patient journey of reconciliation He has prepared the new and eternal alliance, sealed with the blood of His Son Who, to offer Himself in atonement, was 'born of a woman'. This woman, the Virgin Mary, benefited in advance from the redemptive death of her Son and, from conception, was preserved from the contagion of sin. Thus ... she says: entrust yourselves to Jesus. He will save you".

The Pope concluded his brief remarks by entrusting "the most pressing needs of the Church and the world", to the Virgin Mary. "May she help us, above all, to have faith in God, to believe in His Word and always to refuse evil and choose good".

Feast of the Immaculate Conception - 8th December 2010

O Virgin, by whose blessing all nature is blessed! - by St Anselm


Blessed Lady, sky and stars, earth and rivers, day and night – everything that is subject to the power or use of man – rejoice that through you they are in some sense restored to their lost beauty and are endowed with inexpressible new grace. All creatures were dead, as it were, useless for men or for the praise of God, who made them. The world, contrary to its true destiny, was corrupted and tainted by the acts of men who served idols. Now all creation has been restored to life and rejoices that it is controlled and given splendour by men who believe in God.

The universe rejoices with new and indefinable loveliness. Not only does it feel the unseen presence of God himself, its Creator, it sees him openly, working and making it holy. These great blessings spring from the blessed fruit of Mary’s womb.

Through the fullness of the grace that was given you, dead things rejoice in their freedom, and those in heaven are glad to be made new. Through the Son who was the glorious fruit of your virgin womb, just souls who died before his life-giving death rejoice as they are freed from captivity, and the angels are glad at the restoration of their shattered domain.

Lady, full and overflowing with grace, all creation receives new life from your abundance. Virgin, blessed above all creatures, through your blessing all creation is blessed, not only creation from its Creator, but the Creator himself has been blessed by creation.

To Mary God gave his only-begotten Son, whom he loved as himself. Through Mary God made himself a Son, not different but the same, by nature Son of God and Son of Mary. The whole universe was created by God, and God was born of Mary. God created all things, and Mary gave birth to God. The God who made all things gave himself form through Mary, and thus he made his own creation. He who could create all things from nothing would not remake his ruined creation without Mary.

God, then, is the Father of the created world and Mary the mother of the re-created world. God is the Father by whom all things were given life, and Mary the mother through whom all things were given new life. For God begot the Son, through whom all things were made, and Mary gave birth to him as the Saviour of the world. Without God’s Son, nothing could exist; without Mary’s Son, nothing could be redeemed.

Truly the Lord is with you, to whom the Lord granted that all nature should owe as much to you as to himself.

Rorate Caeli

Hymns for Advent

This is not your local pop radio station, so I shall play advent hymns now