[Robert Drobot]

Christmas Eve/Day What the Advent Wreath Means Historically, the candles have no more meaning than a countdown. That is, they originally stood for 4, 3, 2, and 1. However, people like for things in the church to have symbolic meanings, so the candles have gradually acquired the meanings I gave you above. If someone in your church tells you that the candles have some other meaning than Hope, Love, Joy, or Peace, they aren’t wrong, they are just different. The meanings are so new that they aren’t completely standardized. In some locations, the third candle is pink, in others the fourth candle is pink; in still others, all four candles are purple. The purple candles are lit during Advent, when the liturgical color is purple, and the white candle is lit on Christmas Eve (that is, after sundown), when the liturgical color is white. So that explains the colors of the purple and white candles—they just match the liturgical decor. But what about the pink candle, if there is one? The pink candle is becoming more and more popular, but it has a strange origin. Long ago, the pope had the custom of giving someone a rose on the fourth Sunday in Lent. This led the Roman Catholic clergy to wear rose-colored vestments on that Sunday. The effect was to give some relief the solemnity of Lent, so this was a very popular custom. Originally—before shopping malls—Advent was a solemn fast in preparation for Christmas, so the custom was extended to the third Sunday in Advent to liven it up a little bit, too. Somewhere in there the third candle of the Advent wreath turned pink. Meanwhile, Advent is no longer solemn and the pope no longer has the custom of giving out roses. Remember, if 24 December is a Sunday, it is the Fourth Sunday in Advent until sundown, at which time it becomes Christmas Eve. How to Use Your Advent Wreath The idea is to use the wreath in conjunction with worship services or personal or family devotions on the four Sundays in Advent. You light candles at the beginning of each service and snuff them out at the end. On the first Sunday in Advent, you light the first candle. Have your service, then snuff out the candle. On the second Sunday in Advent, you light two candles, first the one from the previous Sunday, then the second one. Have your service, then snuff out the candles. On the third Sunday in Advent, you light the two candles from the previous weeks, in the order you lit them before, then you add the third one. Have your service, then snuff out the candles. On the fourth Sunday in Advent, you light the three candles from the previous weeks, in the order you lit them before, then you light the fourth one. Have your service, then snuff out the candles. You should get a stair-step effect, since each candle is a different length by now. If you have a fifth candle in the center, then on Christmas Day you light the four candles in the order you lit them before, and then you light the center candle. Have your service, then snuff out the candles. Snuff out the candles, rather than blowing them out, to avoid the potential of a hot wax spray. Prayers for Use With the Advent Wreath When you use an Advent Wreath in personal or family devotions, you can use whatever scriptures and prayers you like. If you need a point of departure, here is something to get you started. Please don’t take it as a set form. You can use different readings, you can modify the prayers, and you can add hymns, carols, or other prayers as you like. On the First Sunday in Advent Light one purple candle; Read Isaiah 60:2-3; Say this or invoke a personal prayer : Lord God, we light this candle to thank you for your Son our Savior Jesus Christ, who is the light of the world. We who have sat in darkness have seen a great light, the light of Jesus Christ, our salvation. We give you thanks and praise in Jesus' name, because he lives and reigns with you in your glory, and in the unity of the Holy Spirit, Amen. On the Second Sunday in Advent Light two purple candles: Read Blessed Apostle Saint Mark 1:4; Say this or invoke a personal prayer : Lord God, we light this candle to thank you for your Son our Savior Jesus Christ, who is the way. We who like sheep have gone astray have found the way to you through Jesus Christ. We give you thanks and praise in Jesus' name, because he lives and reigns with you in your glory, and in the unity of the Holy Spirit, Amen. On the Third Sunday in Advent Light three purple candles: Read Isaiah 35:10; Say this or invoke a personal prayer : Lord God, we light this candle to thank you for your Son our Savior Jesus Christ, who brings us great joy. We who have walked in the shadow of the valley of death have found life in the resurrection of Jesus Christ. We give you thanks and praise in Jesus' name, because he lives and reigns with you in your glory, and in the unity of the Holy Spirit, Amen. On the Fourth Sunday in Advent Light all four purple candles: Read Isaiah 9:6-7; Say this or invoke a personal prayer : Lord God, we light this candle to thank you for your Son our Savior Jesus Christ, who is the Prince of Peace. We who live in discord and strife have found peace in the promise of eternal life, through Jesus Christ. We give you thanks and praise in Jesus' name, because he lives and reigns with you in your glory, and in the unity of the Holy Spirit, Amen. On Christmas Eve after sundown or on Christmas Day Light the four purple candles and the white candle : Read Luke 1:68-79 and Luke 2:1-20 ; Say this prayer : We praise you, Lord God, because on this day, your Word became flesh in our Savior Jesus Christ, was born of a woman, and walked among us as a man. Help us to imitate your incarnation, by manifesting our faith in our conduct as well as in our speech. To you, O Lord, we give our honor, praise, worship, and love, in the most holy and precious name of the One who is born today; because He comes in your glory, and in the unity of the Holy Ghost, Amen.

[Robert Drobot]

The Story of Christmas by Abbe Dom Prosper Gueranger By God's design the number 40 is most significant in holy Mother Church's liturgical year, especially in this particular liturgical year. After four weeks of Advent, we follow with 40 days of Christmas called Christmastide, with the main emphasis on the time between the Nativity of our Lord and the Epiphany. This year within four days of the Feast of the Purification, we follow Christmastide with the 40 Days of Lent, then 40 glorious days before Christ's Ascension into Heaven. Alleluia, indeed! "There is scarcely a prayer, or a rite, in the Liturgy of this glad Season, which does not imply these two grand Mysteries: an Infant-God, and a Virgin-Mother. The Liturgy never loses sight of the Divine Babe and his incomparable Mother, and never tires in their praises, during the whole period from the Nativity to the day when Mary comes to the Temple to present [ our heavenly Savior ]." The Feast of Christmas We apply the name Christmas to the forty days which begin with the Nativity of Our Lord, December 25, and end with the Purification of the Blessed Virgin, February 2. It is a period which forms a distinct portion of the Liturgical Year, as distinct, by its own special spirit, from every other, as are Advent, Lent, Easter, or Pentecost. One same Mystery is celebrated and kept in view during the whole forty days. Neither the Feasts of the Saints, which so abound during this Season; nor the time of Septuagesima, with its mournful Purple, which often begins before Christmastide is over, seem able to distract our Holy Mother the Church from the immense joy of which she received the good tidings from the Angels on that glorious Night for which the world had been longing four thousand years. The Faithful will remember that the Liturgy commemorates this long expectation by the four penitential weeks of Advent. The custom of celebrating the Solemnity of our Savior's Nativity by a feast or commemoration of forty days' duration is founded on the Holy Gospel itself; for it tells us that the Blessed Virgin Mary, after spending forty days in the contemplation of the Divine Fruit of her glorious Maternity, went to the Temple, there to fulfill, in most perfect humility, the ceremonies which the Law demanded of the daughters of Israel, when they became mothers. A Roman Feast The Feast of Mary's Purification is, therefore, part of that of Jesus' Birth; and the custom of keeping this holy and glorious period of forty days as one continued Festival has every appearance of being a very ancient one, at least in the Roman Church. And firstly, with regard to our Savior's Birth on December 25, we have Saint John Chrysostom [ whose feast is during Christmastide on January 27 ] telling us, in his homily for this Feast, that the Western Churches had, from the very commencement of Christianity, kept it on this day. He is not satisfied with merely mentioning the tradition; he undertakes to show that it is well founded, inasmuch as the Church of Rome had every means of knowing the true day of our Savior's Birth, since the acts of the Enrolment, taken in Judaea by command of Augustus, were kept in the public archives of Rome. The holy Doctor adduces a second argument, which he founds upon the Gospel of St. Luke, and he reasons thus: we know from the sacred Scriptures that it must have been in the fast of the seventh month that the Priest Zachary had the vision in the Temple; after which Elizabeth, his wife, conceived St John the Baptist: hence it follows that the Blessed Virgin Mary having, as the Evangelist St. Luke relates, received the Angel Gabriel's visit, and conceived the Savior of the world in the sixth month of Elizabeth's pregnancy, that is to say, in March, the Birth of Jesus must have taken place in the month of December. Christmas and Epiphany But it was not till the fourth century that the Churches of the East began to keep the Feast of our Savior's Birth in the month of December. Up to that period they had kept it at one time on the sixth of January, thus uniting it, under the generic term of Epiphany, with the Manifestation of our Savior made to the Magi, and in them to the Gentiles; at another time, as Saint Clement of Alexandria tells us, they kept it on the 25th of the month Pachon ( May 15 ) , or on the 25th of the month Pharmuth ( April 20 ). Saint John Chrysostom, in the Homily we have just cited, which he gave in 386, tells us that the Roman custom of celebrating the Birth of our Savior on December 25 had then only been observed ten years in the Church of Antioch. It is probable that this change had been introduced in obedience to the wishes of the Apostolic See, wishes which received additional weight by the edict of the Emperors Theodosius and Valentinian, which appeared towards the close of the fourth century, and decreed that the Nativity and Epiphany of our Lord should be made two distinct Festivals. The only Church that has maintained the custom of celebrating the two mysteries on January 6 is that of Armenia; owing, no doubt, to the circumstance of that country not being under the authority of the Emperors; as also because it was withdrawn at an early period from the influence of Rome by schism and heresy. An Infant-God and a Virgin-Mother But what is the characteristic of Christmas in the Latin Liturgy? It is twofold: it is joy, which the whole Church feels at the coming of the Divine Word in the Flesh; and it is admiration of that glorious Virgin, who was made the Mother of God. There is scarcely a prayer, or a rite, in the Liturgy of this glad Season, which does not imply these two grand Mysteries: an Infant-God, and a Virgin-Mother. The Liturgy never loses sight of the Divine Babe and his incomparable Mother, and never tires in their praises, during the whole period from the Nativity to the day when Mary comes to the Temple to present her Jesus. The Greeks, too, make frequent commemorations of the Maternity of Mary in their Offices of this Season: but they have a special veneration for the twelve days between Christmas Day and the Epiphany, which, in their Liturgy, are called the Dodecameron. During this time they observe no days of Abstinence from flesh-meat; and the Emperors of the East had, out of respect for the great Mystery, and that no servile work should be done, and that the Courts of Law should be closed, until after 6 January.