The Rev. Dr. Thomas G. Weinandy, O.F.M. Cap

Fr. Weinandy  gained a certain notoriety by a letter he addressed to Pope Francis in 2017 and as result lost his job  as chief of staff for the U.S. Bishops’ Committee on Doctrine. He studied under the great Anglican theologian, Eric Mascall at King's College, University of London, producing a doctoral dissertation on "The Immutability and Impassibility of God in Reference to the Doctrine of the Incarnation". That is, he examined the question of how God could become man and the same time retain his inability to change or suffer, which he denies is an 'abstract and lifeless' matter. It is in fact at the very center of the mystery of Christmas. 

"Every human being thirsts, hungers, suffers, dies, and for Christ to be just another man added to the human race makes little difference. It is only if Christ is truly God who as man thirsts, hungers, suffers, dies, in time and history that time and history and every human life is changed and made new".

Quoted E.L. Mascall, Whatever Happened to the Human Mind p.72

SOLLEMNITAS SANCTÆ DEI GENETRICIS MARIÆ

Homily by S. Bernard, Abbot, in Praise of the Virgin Mary

Mary addressed the Son, God and Lord of Angels, saying, Son, why have you so dealt with us? Who among the Angels would thus dare? It is enough for them, and more than enough, that, while they are spirits by creation, by grace they are both made and called Angels, as David witnesses: Who makes his Angels spirits. But Mary, knowing herself to be his Mother, with confidence named this Majesty, Son, he whom they serve with reverence: neither did God disdain to be called what he had deigned to become. For a little later it is written: And he was subject unto them. Who, unto whom? God to man, God, I say, unto whom Angels are subject, whom Principalities and Powers adore, he was subject to Mary.

Come and marvel at these things and say which is the greater wonder, the infinite loving-kindness of the Son, or the pre-eminent honor of the parents. Each is amazing, each is marvelous: that God should comply with man is an unparalleled example of humility; that man should have dominion over God is a unique exaltation. In special praise of virgins, we sing that they follow the Lamb whithersoever he goes. What praise would you deem worthy for the one who leads him? Learn, O man, to obey; learn, O earth, to submit; learn, O dust, to comply. The Evangelist is speaking of the Creator, and he says, And he was subject unto them: there is no question of doubt: to Mary and to Joseph. Then blush, you creature of ashes! God humbles himself, do you exalt yourself? God subjects himself to men, and do you want to lord it over them, to set yourself over your Creator?

Vesperas I & II: Prudentius

Corde natus ex Paréntis

ante mundi exórdium,

Alpha et Omega vocátus,

ipse fons et cláusula

ómnium quæ sunt, fuérunt

quæque post futúra sunt.

  

Córporis formam cadúci,

membra morti obnóxia

índuit, ne gens períret

primoplásti ex gérmine,

mérserat quam lex profúndo

noxiális tártaro.

O beátus ortus ille,

Virgo cum puérpera

édidit nostram salútem

feta Sancto Spíritu,

et puer redémptor orbis

os sacrátum prótulit.

Ecce, quem vates vetústis

concinébant sæculis,

quem prophetárum fidéles

páginæ spopónderant,

émicat promíssus olim:

cuncta colláudent eum!

Glóriam Patri melódis

personémus vócibus;

glóriam Christo canámus,

matre nato vírgine,

inclitóque sempitérnam

glóriam Paráclito. Amen.

Born from the heart of the Father before the beginning of the world, called Alpha and Omega, himself the source and the end of all which exist, have existed and which afterwards shall exist. Clothed in the form of the frail body, his members subject to death, that the people not perish from the seed of the firstborn Adam whom the law of death submerged in deepest hell.  O blessed birth from the childbearing Virgin, made fertile by the Holy Spirit, which brought forth our salvation and the Child, the Redeemer of the world revealed his face. Behold him of whom the ancient seers sang through the centuries, him whom before the writing of the faithful prophets had promised, let all things praise him.  With melodious voices let us sing the glory of the Father, chant glory to Christ, born of a Virgin Mother and eternal glory to the great Paraclete. Amen.

Officium lectionis: saec. VII-VIII

Radix Iesse flóruit

et virga fructum édidit;

fecúnda partum prótulit

et virgo mater pérmanet.

Præsæpe poni pértulit

qui lucis auctor éxstitit;

cum Patre cælos cóndidit,

sub matre pannos índuit.

Legem dedit qui sæculo,

cuius decem præcépta sunt,

dignándo factus est homo

sub legis esse vínculo.

Iam lux salúsque náscitur,

nox díffugit, mors víncitur;

veníte, gentes, crédite:

Deum María prótulit.

The root of Jesse has flowered and the branch has given forth fruit; the fertile Mother has borne a Son, yet remains a Virgin. He endures the manger, he who is the Creator of light; with his Father he created the heavens but he is clothed in diapers by his Mother. He who gave the Law to the world, the ten commandments, condescends to be made man, to be constrained by the chain of the Law.  Now light and salvation are born, night flees and death is conquered; come, you nations, believe: Mary has given birth to God.

Laudes: saec. IX

Fit porta Christi pérvia

omni reférta grátia,

transítque rex, et pérmanet

clausa, ut fuit, per sæcula.

Summi Paréntis Fílius

procéssit aula Vírginis,

sponsus, redémptor, cónditor

suæ gigas Ecclésiæ:

Honor matris et gáudium,

imménsa spes credéntium,

lapis de monte véniens

mundúmque replens grátia.

Exsúltet omnis ánima,

quod nunc salvátor géntium

advénit mundi Dóminus

redímere quos cóndidit.

Christo sit omnis glória,

quem Pater Deum génuit,

quem Virgo mater édidit

fecúnda Sancto Spíritu. Amen.

A path is made through the gate of Christ, Mary full of all grace, through her the King has passed and she remains closed, as it was and ever shall be. The Son of the most high Father came forth from the Virgin’s womb, Bridegroom, Redeemer, Giant of his Church.  The honor and joy of his Mother, the great hope of believers, the stone falling down from the mountain, filling the world with grace. Let every soul exult, for now the Savior of the nations, the Lord of the world comes to redeem what he created. To Christ be all glory, whom the Father begot, whom the Virgin Mother brought forth,  herself made fertile by the Holy Spirit. Amen.

SANCTÆ FAMILIÆ IESU, MARIÆ ET IOSEPH

Vespers I & II: Pope Leo XIII

O lux beáta cælitum

et summa spes mortálium,

Iesu, cui doméstica

arrísit orto cáritas;

María, dives grátia,

o sola quæ casto potes

fovére Iesum péctore,

cum lacte donans óscula;

Tuque ex vetústis pátribus

delécte custos Vírginis,

dulci patris quem nómine

divína Proles ínvocat:

De stirpe Iesse nóbili

nati in salútem géntium,

audíte nos, qui súpplices

ex corde vota fúndimus.

Qua vestra sedes flóruit

virtútis omnis grátia,

hanc detur in domésticis

reférre posse móribus.

Iesu, tuis obœdiens

qui factus es paréntibus,

cum Patre summo ac Spíritu

semper tibi sit glória. Amen.

O blessed Light of heaven’s saints and highest hope of mortal men, Jesus, upon whose birth  domestic love smiled.  Mary, rich in grace, who alone feed Jesus from a pure heart, giving him kisses with the milk. And you, O Joseph, one the old patriarchs, chosen Guardian of the Virgin,  whom your Offspring addressed with the divine and sweet name of ‘father’. From the noble line of Jesse, born to save the nations, hear us humbly pouring out our prayers to you.  Your home flourished with the grace of every virtue; may this be given to our domestic life. To Jesus, made obedient to your parents, with the most high Father and the Spirit, to you be glory for evermore. Amen.

Office of Readings: Pope Leo XIII

Dulce fit nobis memoráre parvum

Názaræ tectum tenuémque cultum;

éxpedit Iesu tácitam reférre

  cármine vitam.

Arte qua Ioseph húmili excoléndus,

ábdito Iesus iuvenéscit ævo,

seque fabrílis sócium labóris

  ádicit ultro.

Assidet nato pia mater almo,

ássidet sponso bona nupta, felix

si potest curas releváre lassis

  múnere amíco.

O neque expértes óperæ et labóris,

nec mali ignári, míseros iuváte;

quotquot implórant cólumen, benígno

  cérnite vultu.

Sit tibi, Iesu, decus atque virtus,

sancta qui vitæ documénta præbes,

quique cum summo Genitóre et almo

  Flámine regnas. Amen.

It is sweet for us to remember the little house at Nazareth and its simple life and to sing of the hidden life that Jesus spent there. In the hidden time Jesus grew and learned the humble skill of Joseph and as a carpenter also made himself a companion of those who work. The holy Mother sits next to  her loving Son like a goof wife with her spouse, happy to relieve the worries of the weary  with the gift of love. O you who surely knew of  work and trouble and were not ignorant of evil, come to the aid of the wretched; look upon those who beg your support with a kindly countenance. To you, O Jesus, honor and strength, you who give us life in the Holy Scriptures, you who rule with almighty Father and the Holy Spirit. Amen.

Lauds: novus

Christe, splendor Patris,

Dei mater Virgo,

Ioseph, tam sacrórum

pígnorum servátor,

Nitet vestra domus

flóribus virtútum,

unde gratiárum

fons prománat ipse.

Angeli stupéntes

Natum Dei cernunt

servi forma indútum

servis famulántem.

Imus præes, Ioseph,

humilísque iubes;

iubes et María

et utríque servis.

Cunctis præstant aulis

hæc egéna sæpta,

salus unde cœpit

géneris humáni.

Iesu, Mater, Ioseph,

mansiónis vestræ

nostras date sedes

donis frui sanctis.

Tibi laudes, Christe,

spem qui nobis præbes,

tuos per paréntes

cæli adíre domum. Amen.

O Christ, the splendor of the Father, O Virgin Mother of God, O Joseph,  protector of the holy family bond.  Your home shines forth with the flowers of the virtues, from which is derived the Fount of graces himself. Seeing the birth of God angels are amazed, he clothed in the form of a servant, subject to his family. The Lowly and humble head of the family Joseph commands, Mary also orders, and you, Jesus, serve both. This lowly impoverished home surpasses all royal halls, because from here began the salvation of the human race. Jesus, Mother, and Joseph, grant to our homes the holy gifts of your home.  Praise, O Christ, to you, who gives hope to us, through your two parents, to reach the home of heaven. Amen.

The Holy Family: The Emergence of Devotion in the Church

Sr. Aine Hayde, Holy Family of Bordeaux  

Since Jesus, Mary and Joseph were present at the very dawn of the Christian era, most people would probably assume that devotion to the Holy Family would be one of the earliest devotions in the Church. In fact, however, for several centuries after the birth of Christ, the family group of Jesus, Mary and Joseph does not seem to have been directly referred to in any ecclesiastical, theological, spiritual or devotional writings. Of course, there always has been devotion to Jesus, Mary and Joseph as individuals, but not, however, as a family. 

The absence of reference to the family of Nazareth as a group was due mainly to the fact that, until around the beginning of the seventeenth century, the idea of family was much wider than the way we think of it today - father, mother and children. The word 'family' was used in the sense of 'household' and referred to all the people under the authority of the head of the house, including relatives and servants. It could also be used to mean the servants alone, and such groups as the retinue of a nobleman, or the staff of a high-ranking military officer. Thus we find a usage as late as 1641 which states, 'The family consisted of few less than five hundred,' and an even later one saying, 'The proprietor keeps a large family for its defence.' (In English, the first usage of the word with a restricted meaning given in the Oxford English Dictionary is quite late. It is a quotation from Milton, dated 1667, 'As Father of his Familie, he clad Their nakedness'). With such broad understandings of the word, it is hardly surprising that people did not think of Jesus, Mary and Joseph as a family until quite late. In fact, even in the world of art, works done on the topic of the hidden life usually included others, for example St John the Baptist, St Elizabeth and Zachary or Our Lady's parents. 

The emergence of the theme of Jesus, Mary and Joseph as a family group, in late sixteenth and seventeenth-century spirituality - as well as being due to the change in the meaning of the word 'family' - resulted, for the most part, from the development of an interest in and devotion to St Joseph. It was in the fifteenth century that the first treatises devoted exclusively to St Joseph began to appear and many Lives of him were written. Jean Gerson (1363-1429), the main theologian at the Council of Constance (1414-1418), proclaimed the mission and wonderful holiness of St Joseph in his letters and sermons. He regarded him as patron of families, of nobles, of workers and of the dying. He also called on his protection for the Church which was torn apart by the Great Western Schism. He spoke too of 'a mystery so profound and hidden for centuries, this trinity so worthy of wonder and veneration, Jesus, Joseph and Mary,' and he emphasized the graces which St Joseph received from constantly living with and relating to the child Jesus and his Mother. Popular preachers of the time also took up the theme of St Joseph and played an important role in spreading devotion to him. As the devotion blossomed and as the understanding of the family unit changed, people were led to broaden their reflection to include St Joseph's family life with Jesus and Mary. St Francis de Sales (1557-1662), wrote in a letter to St Jane Frances de Chantal (1572-1641) in 1610, 'Live Jesus and his most holy mother! Amen. And praise be to our good father, St Joseph.' Also, when speaking of St Joseph, Francis de Sales was led to refer to the family of which he was head as 'the Trinity on earth which in some way represents the most holy Trinity.' 

Even though St Bernardine of Siena (1380-1444) used the term 'Holy Family' in reference to Jesus, Mary and Joseph as early as 1440, and would seem to have been the first to do so, the word 'family' was still not used by authors when referring to them in the sixteenth century and the beginning of the seventeenth. Rather the words 'Trinity,' 'earthly Trinity' or 'created Trinity' were used. 

During the first part of the seventeenth century, growing attention was given to the family of Jesus, Mary and Joseph, and it was probably around 1630 that a devotion started to be organized, even though it was not very widespread. That year a French layman, Jerome Le Royer Dauversiere (15971659), from the diocese of Angers, consecrated himself and his family to the Holy Family. He also organized a Confraternity of the Holy Family to support his projects of the Hospitallers of St Joseph and the founding of Montreal in Canada. The seminary of St Sulpice in Paris, under the influence of Jean Jacques Olier (1608-1657) its founder, developed very early on an attachment 'to the holy Child Jesus and his family' and devotion to the Holy House of Loreto. The connection between the Holy Family and Loreto is that according to an ancient tradition, the house contained in the shrine at Loreto in the north of Italy, is the one where Our Lady lived with her parents and where the Annunciation took place. It was also popularly believed that the Holy Family lived there from the time they returned from their exile in Egypt as Anna and Joachim, Our Lady's parents, had died by then. The house is reputed to have been brought by angels (some say it was brought stone by stone by the Crusaders; others say by a family called de Angelis) from Nazareth, first to Illyrium in 1291 and then to Loreto in 1294. Olier went on pilgrimage to Loreto in 1630 and experienced both physical and spiritual healing there. Also in the first half of the seventeenth century, people began to look to Nazareth for lessons on living family life. 

The theme of Jesus, Mary and Joseph was also beginning to emerge in spiritual writings of the time. This could be seen as a natural consequence of the centrality in religious thought of the Incarnation which, of course, was the whole raison-detre of the home at Nazareth. However, writing relating specifically to the Holy Family as a group was still quite rare. This was partially due to the fact that no liturgical feast of the Holy Family had been established in the Church and preachers and writers of meditations usually followed the liturgical calendar in choosing their topics. In general, those who did refer to the Holy Family invited their readers or listeners to contemplate the exceptional situation of a family whose child was the Word incarnate; the spiritual relationships and sharing of Jesus, Mary and Joseph and the Holy Family as powerful intercessors. The faithful were also invited to imitate the virtues of Jesus, Mary and Joseph and to share in their life of holiness in the ordinariness of their daily life at Nazareth, in their unity and in their prayer life. 

As far as papal documents are concerned, references to Jesus, Mary and Joseph began to appear in the late sixteenth century. However, they are very rare in the sixteenth and seventeenth centuries and have no doctrinal content. In fact, they are mainly concerned with the setting up of and reaffirming associations and confraternities dedicated to the Holy Family. 

Devotion to the Holy Family continued to develop in varying degrees throughout the world during the succeeding centuries with a liturgical feast finally being established for the universal Church by Pope Benedict XV in 1921. Then, as with many other areas of Church life, Vatican II brought about major changes in the devotional aspects of spirituality. Devotions - among them devotion to the Holy Family - declined immediately after the Council. However, in latter years, especially during the pontificate of Pope John Paul II, there has been a renewed awareness of the Holy Family of Jesus, Mary and Joseph, especially as models of the Christian family life. Devotion to the Holy Family and spiritualities based on the mystery continue to exist. Like other devotions and spiritualities, their expression has changed somewhat since the encouragement given by Vatican II to place greater emphasis on the word of God and the liturgy. 

SS. INNOCENTIUM, MARTYRUM

TO-DAY, beloved brethren, we are celebrating the birthday of those children, who, as the Gospel tells us, were slain by the cruel king Herod. Let the world rejoice with great gladness, because she is the fecund parent of this great and powerful army of heavenly soldiers. The heathen foe could never have benefited these little ones by his goodwill as much as he did by his hatred. THIS day's holy festival shows that in proportion as his wickedness abounded towards these blessed little ones, so was the grace of blessedness poured forth upon them. Blessed art thou, O Bethlehem in the land of Juda: in thee was perpetuated the wicked crime of Herod the king; his massacre of these children: and therefore hast thou been found worthy to offer to God in one offering a white-robed multitude of innocent children.

MOST fittingly do we keep the festival of their birthday, for their birth from this world into life eternal is more blessed than that from their mothers' wombs. They attained unto life eternal and joined the ranks of the blessed before they had tasted life here on earth. THE precious death of other martyrs deserves praise for its testimony—those who have fought a good fight and finished their course; but death gave glory to these Innocents at the opening of their life, by closing it immediately. Herod in his wickedness snatched these sucklings from their mothers' breasts; rightly are they called the flowers of martyrdom, for they sprang up in the midst of the winter of unbelief, as the first opening buds of the Church, and were nipped by the frost of persecution.

St. Augustine

Office of Readings: the Venerable Bede

Hymnum canéntes mártyrum

dicámus Innocéntium,

quos terra deflens pérdidit,

gaudens sed æthra súscipit;

Quos rex perémit ímpius,

pius sed Auctor cólligit,

secum beátos cóllocans

in luce regni pérpetis.

Præclára Christo splénduit

mors ínnocens fidélium;

cælis ferébat ángeli

bimos et infra párvulos.

O quam beáta cívitas,

in qua Redémptor náscitur,

natóque primæ mártyrum

in qua dicántur hóstiæ!

Astant niténtes fúlgidis

eius throno nunc véstibus,

stolas suas qui láverant

Agni rubéntes sánguine.

Let us sing a hymn of the Innocent Martyrs, at whose destruction the earth weeps but heaven rejoices to receive them. A wicked king destroyed them but a loving Creator gathered them to himself, these blessed ones he gathered in the light of his eternal kingdom. In the presence of Christ the innocent death of the faithful brightly shone; the angels bring to heaven the little ones two years and under. O blessed city, where the Redeemer was born and by that birth is declared the first sacrifices of the martyrs.  Now before the throne they stand brightly   in shining vestments, those who wash their stoles in the red blood of the Lamb. 

Lauds: Prudentius

Audit tyránnus ánxius

adésse regum príncipem,

qui nomen Israel regat

teneátque David régiam.

Exclámat amens núntio:

«Succéssor instat, péllimur;

satélles, i, ferrum rape,

perfúnde cunas sánguine!».

Quo próficit tantum nefas?

Quid crimen Heródem iuvat?

Unus tot inter fúnera

impúne Christus tóllitur.

Salvéte, flores mártyrum,

quos lucis ipso in límine

Christi insecútor sústulit

ceu turbo nascéntes rosas.

Vos prima Christi víctima,

grex immolatórum tener,

aram sub ipsum símplices

palma et corónis lúditis.

The tyrant anxiously hears that the King of kings is coming, he who is named to rule Israel and govern the kingdom of David. Outraged he cries to the messenger: “a successor is at hand; we will be cast out: men, grab your swords: fill the cradles with blood.” What is the benefit of such an offense?  How will such a crime help Herod? Christ alone among so many dead escapes safely. Hail, flowers of the martyrs, those on the very threshold of life; the persecutor of Christ like fresh roses in the wind. You the first offerings of Christ, the tender flock of the sacrificed, under the altar you innocently play with palms and crowns.