Saturday of the Third Week of Advent

Reading 1 Sg 2:8-14

Hark! my lover–here he comes
springing across the mountains,
leaping across the hills.
My lover is like a gazelle
or a young stag.
Here he stands behind our wall,
gazing through the windows,
peering through the lattices.
My lover speaks; he says to me,
"Arise, my beloved, my dove, my beautiful one,
and come!
"For see, the winter is past,
the rains are over and gone.
The flowers appear on the earth,
the time of pruning the vines has come,
and the song of the dove is heard in our land.
The fig tree puts forth its figs,
and the vines, in bloom, give forth fragrance.
Arise, my beloved, my beautiful one,
and come!

"O my dove in the clefts of the rock,
in the secret recesses of the cliff,
Let me see you,
let me hear your voice,
For your voice is sweet,
and you are lovely."

or Zep 3:14-18a

Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you,
he has turned away your enemies;
The King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
He will rejoice over you with gladness,
and renew you in his love,
He will sing joyfully because of you,
as one sings at festivals.

Responsorial Psalm Ps 33:2-3, 11-12, 20-21

R.(1a; 3a) Exult, you just, in the Lord! Sing to him a new song.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises.
Sing to him a new song;
pluck the strings skillfully, with shouts of gladness.
R. Exult, you just, in the Lord! Sing to him a new song.
But the plan of the LORD stands forever;
the design of his heart, through all generations.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
R. Exult, you just, in the Lord! Sing to him a new song.
Our soul waits for the LORD,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. Exult, you just, in the Lord! Sing to him a new song.

Alleluia

R. Alleluia, alleluia.
O Emmanuel, our King and Giver of Law:
come to save us, Lord our God!
R. Alleluia, alleluia.

Gospel Lk 1:39-45

Mary set out in those days
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Most blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."

For the readings of the Optional Memorial of Saint Peter Canisius, please go here.

From: Zephaniah 3:14-18a

Psalms of Joy in Zion

[14] Sing aloud, O daughter of Zion,
shout, O Israel!
Rejoice and exult with all your heart,
O daughter of Jerusalem!
[15] The LORD has taken away the judgments against you,
he has cast out your enemies.
The King of Israel, the LORD, is in your midst;
you shall fear evil no more.
[16] On that day it shall be said to Jerusalem:
“Do not fear, O Zion;
let not your hands grow weak.
[17] The LORD, your God, is in your midst,
warrior who gives victory;
he will rejoice over you with gladness,
he will renew you in his love;
he will exult over you with loud singing
[18] as on a day of festival.”

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Commentary:

3:14-18a. Now the promise becomes a song of jubilation. The Lord, the Savior,
sees to it that all is joy (v. 14), and there is no room for fear (v. 16). The Chris-
tian, in reading these verses, cannot but be reminded of the scene of the An-
nunciation: Mary, too, the humble Virgin (Lk 1:48), is invited to rejoice (Lk 1:28)
and not to fear (Lk 1:20), because the Lord is with her (Lk 1:28). And indeed,
with the Incarnation of the Word, the Lord did come to dwell among his people,
and the salvation that was promised came to pass.

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Ad Majorem Dei Gloriam (To the Greater Glory of God)

For: Monday, December 21, 2015

4th Week of Advent

Optional Memorial: St Peter Canisius, Priest and Doctor
(Preference Given to Liturgical Season)

From: Zephaniah 3:14-18a

Psalms of Joy in Zion

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Commentary:

******************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 1:39-45

The Visitation

[39] In those days Mary arose and went with haste into the hill country, to a
city of Judah, [40] and she entered the house of Zechariah and greeted Elizabeth.
[41] And when Elizabeth heard the greeting of Mary, the babe leaped in her womb;
and Elizabeth was filled with the Holy Spirit [42] and she exclaimed with a loud
cry, “Blessed are you among women, and blessed is the fruit of your womb! [43]
And why is this granted me, that the mother of my Lord should come to me? [44]
For behold, when the voice of your greeting came to my ears, the babe in my
womb leaped for joy. [45] And blessed is she who believed that there would be
a fulfillment of what was spoken to her from the Lord.”

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Commentary:

39-56. We contemplate this episode of our Lady’s visit to her cousin St. Eliza-
beth in the Second Joyful Mystery of the Rosary: “Joyfully keep Joseph and Ma-
ry company ... and you will hear the traditions of the House of David.... We walk
in haste towards the mountains, to a town of the tribe of Judah (Luke 1:39).

“We arrive. It is the house where John the Baptist is to be born. Elizabeth grate-
fully hails the Mother of her Redeemer: Blessed are you among women, and
blessed is the fruit of your womb. Why should I be honored with a visit from the
mother of my Lord? (Luke 1:42-43).

“The unborn Baptist quivers...(Luke 1:41). Mary’s humility pours forth in the “Mag-
nificat”.... And you and I, who are proud—who were proud—promise to be humble”
(St. J. Escriva, “Holy Rosary”).

39. On learning from the angel that her cousin St. Elizabeth is soon to give birth
and is in need of support, our Lady in her charity hastens to her aid. She has no
regard for the difficulties this involves. Although we do not know where exactly
Elizabeth was living (it is now thought to be Ain Karim), it certainly meant a jour-
ney into the hill country which at that time would have taken four days.

From Mary’s visit to Elizabeth Christians should learn to be caring people. “If we
have this filial contact with Mary, we won’t be able to think just about ourselves
and our problems. Selfish personal problems will find no place in our mind” (St.
J. Escriva, “Christ Is Passing By,” 145)

42. St. Bede comments that Elizabeth blesses Mary using the same words as
the archangel “to show that she should be honored by angels and by men and
why she should indeed be revered above all other women” (”In Lucae Evangelium
Expositio, in loc.”).

When we say the “Hail Mary” we repeat these divine greetings, “rejoicing with
Mary at her dignity as Mother of God and praising the Lord, thanking Him for
having given us Jesus Christ through Mary” (”St. Pius X Catechism”, 333).

43. Elizabeth is moved by the Holy Spirit to call Mary “the mother of my Lord”,
thereby showing that Mary is the Mother of God.

44. Although he was conceived in sin—original sin—like other men, St. John the
Baptist was born sinless because he was sanctified in his mother’s womb by the
presence of Jesus Christ (then in Mary’s womb) and of the Blessed Virgin. On
receiving this grace of God St. John rejoices by leaping with joy in his mother’s
womb—thereby fulfilling the archangel’s prophecy (cf. Luke 1:15).

St. John Chrysostom comments on this scene of the Gospel: “See how new
and how wonderful this mystery is. He has not yet left the womb but he speaks
by leaping; he is not yet allowed to cry out but he makes himself heard by his ac-
tions [...]; he has not yet seen the light but he points out the Sun; he has not yet
been born and he is keen to act as Precursor. The Lord is present, so he cannot
contain himself or wait for nature to run its course: he wants to break out of the
prison of his Mother’s womb and he makes sure he witnesses to the fact that the
Savior is about to come” (”Sermo Apud Metaphr., Mense Julio”).

45. Joining the chorus of all future generations, Elizabeth, moved by the Holy
Spirit, declares the Lord’s Mother to be blessed and praises her faith. No one
ever had faith to compare with Mary’s; she is the model of the attitude a creature
should have towards its Creator—complete submission, total attachment. Through
her faith, Mary is the instrument chosen by God to bring about the Redemption;
as Mediatrix of all graces, she is associated with the redemptive work of her Son:
“This union of the Mother with the Son in the work of salvation is made manifest
from the time of Christ’s virginal conception up to His death; first when Mary, ari-
sing in haste to go to visit Elizabeth, is greeted by her as blessed because of her
belief in the promise of salvation and the Precursor leaps with joy in the womb of
his mother [...]. The Blessed Virgin advanced in her pilgrimage of faith and faith-
fully persevered in her union with her Son unto the cross, where she stood (cf.
John 19:25), in keeping with the Divine Plan, enduring with her only-begotten Son
the intensity of His suffering, associating herself with His sacrifice in her mother’s
heart, and lovingly consenting to the immolation of this Victim which was born of
her” (Vatican II, “Lumen Gentium”, 57f).

The new Latin text gives a literal rendering of the original Greek when it says
“quae credidit” (RSV “she who has believed”) as opposed to the Vulgate “quae
credidisti” (”you who have believed”) which gave more of the sense than a literal
rendering.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Scripture readings from the Jerusalem Bible by Darton, Longman & Todd

Readings at Mass

Liturgical Colour: Violet.

First reading
Song of Songs 2:8-14 ©

See how my Beloved comes, leaping on the mountains

I hear my Beloved.

See how he comes

leaping on the mountains,

bounding over the hills.

My Beloved is like a gazelle,

like a young stag.

See where he stands

behind our wall.

He looks in at the window,

he peers through the lattice.

My Beloved lifts up his voice,

he says to me,

‘Come then, my love,

my lovely one, come.

For see, winter is past,

the rains are over and gone.

The flowers appear on the earth.

The season of glad songs has come,

the cooing of the turtledove

is heard in our land.

The fig tree is forming its first figs

and the blossoming vines give out their fragrance.

Come then, my love,

my lovely one, come.

My dove, hiding in the clefts of the rock,

in the coverts of the cliff,

show me your face,

let me hear your voice;

for your voice is sweet

and your face is beautiful.’

Responsorial Psalm
Psalm 32(33):2-3,11-12,20-21 ©

Ring out your joy to the Lord, O you just; O sing him a song that is new.

Give thanks to the Lord upon the harp,

with a ten-stringed lute sing him songs.

O sing him a song that is new,

play loudly, with all your skill.

Ring out your joy to the Lord, O you just; O sing him a song that is new.

His own designs shall stand for ever,

the plans of his heart from age to age.

They are happy, whose God is the Lord,

the people he has chosen as his own.

Ring out your joy to the Lord, O you just; O sing him a song that is new.

Our soul is waiting for the Lord.

The Lord is our help and our shield.

In him do our hearts find joy.

We trust in his holy name.

Ring out your joy to the Lord, O you just; O sing him a song that is new.

Gospel Acclamation

Alleluia, alleluia!

Key of David, who open the gates of the eternal kingdom,

come to liberate from prison

the captive who lives in darkness.

Alleluia!

Or:

Alleluia, alleluia!

Emmanuel,

our king and lawgiver,

come and save us,

Lord our God.

Alleluia!

Gospel	Luke 1:39-45 ©

Why should I be honoured with a visit from the mother of my Lord?

Mary set out and went as quickly as she could to a town in the hill country of Judah. She went into Zechariah’s house and greeted Elizabeth. Now as soon as Elizabeth heard Mary’s greeting, the child leapt in her womb and Elizabeth was filled with the Holy Spirit. She gave a loud cry and said, ‘Of all women you are the most blessed, and blessed is the fruit of your womb. Why should I be honoured with a visit from the mother of my Lord? For the moment your greeting reached my ears, the child in my womb leapt for joy. Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled.’

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 1
39.	And Mary rising up in those days, went into the hill country with haste into a city of Juda.	Exsurgens autem Maria in diebus illis, abiit in montana cum festinatione, in civitatem Juda :	αναστασα δε μαριαμ εν ταις ημεραις ταυταις επορευθη εις την ορεινην μετα σπουδης εις πολιν ιουδα
40.	And she entered into the house of Zachary, and saluted Elizabeth.	et intravit in domum Zachariæ, et salutavit Elisabeth.	και εισηλθεν εις τον οικον ζαχαριου και ησπασατο την ελισαβετ
41.	And it came to pass, that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost:	Et factum est, ut audivit salutationem Mariæ Elisabeth, exsultavit infans in utero ejus : et repleta est Spiritu Sancto Elisabeth :	και εγενετο ως ηκουσεν η ελισαβετ τον ασπασμον της μαριας εσκιρτησεν το βρεφος εν τη κοιλια αυτης και επλησθη πνευματος αγιου η ελισαβετ
42.	And she cried out with a loud voice, and said: Blessed art thou among women, and blessed is the fruit of thy womb.	et exclamavit voce magna, et dixit : Benedicta tu inter mulieres, et benedictus fructus ventris tui.	και ανεφωνησεν φωνη μεγαλη και ειπεν ευλογημενη συ εν γυναιξιν και ευλογημενος ο καρπος της κοιλιας σου
43.	And whence is this to me, that the mother of my Lord should come to me?	Et unde hoc mihi, ut veniat mater Domini mei ad me ?	και ποθεν μοι τουτο ινα ελθη η μητηρ του κυριου μου προς με
44.	For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.	Ecce enim ut facta est vox salutationis tuæ in auribus meis, exsultavit in gaudio infans in utero meo.	ιδου γαρ ως εγενετο η φωνη του ασπασμου σου εις τα ωτα μου εσκιρτησεν το βρεφος εν αγαλλιασει εν τη κοιλια μου
45.	And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.	Et beata, quæ credidisti, quoniam perficientur ea, quæ dicta sunt tibi a Domino.	και μακαρια η πιστευσασα οτι εσται τελειωσις τοις λελαλημενοις αυτη παρα κυριου

39. And Mary arose in those days, and went into the hill country with haste, into a city of Juda;
40. And entered into the house of Zacharias, and saluted Elisabeth.
41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
42. And she spoke out with a loud voice, and said, Blessed are you among women, and blessed is the fruit of your womb.
43. And whence is this to me, that the mother of my Lord should come to me?
44. For, lo, as soon as the voice of your salutation sounded in my ears, the babe leaped in my womb for joy.
45. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

AMBROSE; The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfillment of her wish, and conscientious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, but ascend into the higher parts with haste!

ORIGEN; For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

AMBROSE; The grace of the Holy Spirit knows not of slow workings. Learn, you virgins, not to loiter in the streets, nor mix in public talk.

THEOPHYL. She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which you ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary.

She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted, Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

CHRYS. Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

GREEK EX. But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

AMBROSE; But soon the blessed fruits of Mary's coming and our Lord's presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

GREEK EX. For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb's covering being no obstacle to the mystical sight.

ORIGEN; He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who w as then filled with the Holy Spirit, was filled because of her son.

AMBROSE; She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spoke out with a loud voice, Blessed are you among women. With a loud voice she exclaimed when she perceived the Lord's coming, for she believed it to be a holy birth. But she says, Blessed are you among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

THEOPHYL; Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels.

THEOPHYL. But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of your womb. Or another interpretation is, having said, Blessed are you among women, she then, as if some one inquired the cause, answers, And blessed is the fruit of your womb: as it is said, Blessed be he that comes in the name of the Lord. The Lord God, and he has shown us light; for the Holy Scriptures often use and, instead of because.

TIT. BOS. Now she rightly calls the Lord the fruit of the virgin's womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

GREEK EX. This fruit alone then is blessed, because it is; produced without man, and without sin.

THEOPHYL; This is the fruit which is promised to David, Of the fruit of your body will I set upon your throne. From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

AMBROSE; She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds?

ORIGEN; Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord's coming to him. But she gives the name of "the mother of our Lord" to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, lo, as soon as the voice of your salutation sounded, &c.

AUG. But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; namely, that the mother of Him had come to her, whose forerunner and herald that child was to be. Such then might be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, "The babe leaped in faith in my womb," but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Savior of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

THEOPHYL. The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed are you who have believed, for there shall be a performance of those things which were told you from the Lord.

AMBROSE; You see that Mary doubted not but believed, and therefore the fruit of faith followed.

THEOPHYL; Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.

AMBROSE; But happy are you also who have heard and believed, for whatever soul has believed, both conceives and brings forth the word of God, and knows His works.

THEOPHYL; But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

GREG. She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Mary was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was as to follow in the future.

Catena Aurea Luke 1

December 21 - Memorial of Saint Peter Canisius, priest and doctor of the Church

Saint Peter Canisius’ Story

The energetic life of Peter Canisius should demolish any stereotypes we may have of the life of a saint as dull or routine. Peter lived his 76 years at a pace which must be considered heroic, even in our time of rapid change. A man blessed with many talents, Peter is an excellent example of the scriptural man who develops his talents for the sake of the Lord’s work.

Peter was one of the most important figures in the Catholic Reformation in Germany. He played such a key role that he has often been called the “second apostle of Germany,” in that his life parallels the earlier work of Boniface.

Although Peter once accused himself of idleness in his youth, he could not have been idle too long, for at the age of 19 he received a master’s degree from the university at Cologne. Soon afterwards he met Peter Faber, the first disciple of Ignatius of Loyola, who influenced Peter so much that he joined the recently formed Society of Jesus.

At this early age Peter had already taken up a practice he continued throughout his life—a process of study, reflection, prayer, and writing. After his ordination in 1546, he became widely known for his editions of the writings of Saint Cyril of Alexandria and St. Leo the Great. Besides this reflective literary bent, Peter had a zeal for the apostolate. He could often be found visiting the sick or imprisoned, even when his assigned duties in other areas were more than enough to keep most people fully occupied.

In 1547, Peter attended several sessions of the Council of Trent, whose decrees he was later assigned to implement. After a brief teaching assignment at the Jesuit college at Messina, Peter was entrusted with the mission to Germany—from that point on his life’s work. He taught in several universities and was instrumental in establishing many colleges and seminaries. He wrote a catechism that explained the Catholic faith in a way that common people could understand—a great need of that age.

Renowned as a popular preacher, Peter packed churches with those eager to hear his eloquent proclamation of the gospel. He had great diplomatic ability, often serving as a reconciler between disputing factions. In his letters—filling eight volumes—one finds words of wisdom and counsel to people in all walks of life. At times he wrote unprecedented letters of criticism to leaders of the Church—yet always in the context of a loving, sympathetic concern.

At 70, Peter suffered a paralytic seizure, but he continued to preach and write with the aid of a secretary, until his death in his hometown of Nijmegen, Netherlands, on December 21, 1597.

Reflection

Peter’s untiring efforts are an apt example for those involved in the renewal of the Church or the growth of moral consciousness in business or government. He is regarded as one of the creators of the Catholic press, and can easily be a model for the Christian author or journalist. Teachers can see in his life a passion for the transmission of truth. Whether we have much to give, as Peter Canisius did, or whether we have only a little to give, as did the poor widow in the Gospel of Luke (see Luke 21:1–4), the important thing is to give our all. It is in this way that Peter is so exemplary for Christians in an age of rapid change when we are called to be in the world but not of the world.

Saint Peter Canisius is the Patron Saint of:

Germany

franciscanmedia.org

Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

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December 21 2019

Saturday of the Third Week of Advent

Reading 1 Sg 2:8-14

or Zep 3:14-18a

Responsorial Psalm Ps 33:2-3, 11-12, 20-21

Alleluia

Gospel Lk 1:39-45

For the readings of the Optional Memorial of Saint Peter Canisius, please go here.

Readings at Mass

See how my Beloved comes, leaping on the mountains

Why should I be honoured with a visit from the mother of my Lord?

December 21 - Memorial of Saint Peter Canisius, priest and doctor of the Church

Saint Peter Canisius’ Story

Reflection

Saint Peter Canisius is the Patron Saint of: