Christmas 2025

   

 

                                    Christmas Readings 

                                   

 

 

There are four Masses that we could attend on Christmas. There is the Vigil Mass celebrated in the afternoon on Christmas Eve. Then there is the Midnight Mass. There is a Mass celebrated at dawn. Finally, there is the Mass for Christmas day. Each Mass has a different set of readings and so unless we get to church real early and read them all in the missalette, we will never hear the whole story.

 

All of the Masses begin with a joyful, exuberant reading from the prophet Isaiah. The reading from the Midnight Mass is typical:

 

            The people who walked in darkness

            have seen a great light;

            upon those who dwelt in the land of gloom

            a light has shone.

 

In the gospels we hear the story of the birth of Christ as told by St. Matthew and St. Luke. Little by little the characters in the Nativity scene are introduced. In the vigil Mass on Christmas eve, Matthew presents us with Mary and Joseph and tells us of Joseph's decision to take Mary into his house after finding her pregnant. In the Midnight Mass we find the stable and the manger, and the angels appear to the shepherds. At dawn, the shepherds go down to Bethlehem to find the child "lying in the manger." Finally, the gospel on Christmas Day is the famous beginning of the gospel of John, where John tries to explain the significance of the great event. 

 

 

 

            In the beginning was the Word,

            and the Word was with God,

            and the Word was God.

 

No matter what Mass we attend all the readings testify that something unique and earth shattering occurred 2000 years ago. From Isaiah to John we hear that at that moment the darkness was pierced by a shaft of light and that because this tiny shaft of light entered the world, the world would never be the same.

 

Years ago I remember reading a novel by a little known Russian author about a day in the life of a prisoner in a Soviet concentration or prison camp. The book was written by a man who had himself spent 20 years in camps such as the one he described. He wrote the book secretly while in prison on little scraps of paper which had to be carefully hidden from the watchful eyes of the prison guards. The book was called "One Day in the Life of Ivan Denisovitch" and its author was Alexander Solzhenitsyn, who would go on to become one of the greatest authors of the 20th century.

 

When Solzhenitsyn's book first appeared, it was like a shaft of light cutting through the darkness of the vast Soviet empire. Until that time there were still those who defended that empire as a noble undertaking, or as the dawn of a new era in human history. Once the light appeared it exposed the rottenness, corruption, and brutality of that regime. The world would never be the same. Twenty years later the whole edifice came crumbling down.

 

Whatever Mass we attend today the readings all say the same--the light has come into the world and the world will never be the same. For each of us this Christmas it can be the same. A light can come into our hearts and we might never be the same. In the Vigil Mass we heard how Joseph after his dream, "did as the angel of the Lord had commanded him and took his wife into his home." For each of us who will take Mary and her child into their house this Christmas there is the possibility that our world will never be the same.

 

In today's Masses the story begins. We'll hear the rest of the story in the weeks and months to come. 

 

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Christmas Vigil

Reading 1. Isaiah 62: 1-5

Reading II. Acts 13: 16-17, 22-25

Gospel. Matthew 1:1-25 (Genealogy of Jesus Christ).

 

Christmas Midnight

Reading 1. Isaiah 9: 1-6

Reading II. Titus 2: 11-14

Gospel. Luke 2: 1-14 (she gave birth).

 

Christmas Dawn

Reading 1. Isaiah 62: 11-12

Reading II. Titus 3: 4-7

Gospel. Luke 2: 15-20 (the shepherds).

 

Christmas Day

Reading 1. Isaiah 52: 7-10

Reading II. Hebrews 1: 1-6

Gospel. John 1: 1-18 (the Word was with God).

Christmas Signs

                   4th Sunday of Advent

                  A cycle

 

 

In one of his epistles St. Paul said that his brother Jews wanted or needed signs before they could believe. He, of course, had received a great sign himself when the Risen Lord Jesus appeared to him on the road to Damascus. We are no different from the Jews of the time of Christ. In fact, in today's world we probably require signs even more than they did. Unless something extraordinary happens, it is hard for us to believe.

 

On this last Sunday of Advent the first reading is about a sign. The ruler, Ahaz, is told by Isaiah, the prophet, to ask for a sign. When Ahaz refuses to make such a demand of the Lord, Isaiah gives him a sign anyway. It is the famous prophecy: 

 

      Therefore the Lord himself will give you this sign:

      the virgin shall conceive, and bear a son,

      and shall name him Emmanuel.

 

Although these prophetic words were spoken more than 600 years before the birth of our Lord, St. Matthew clearly sees their fulfillment in today's gospel. He even quotes the passage from Isaiah and tells us that the story involving Mary, and Joseph, and the Child was meant to fulfill the prophecy. However, instead of naming the Child, "Emmanuel" the angel who appeared to Joseph instructs him to name the child, Jesus or Jeshua.

 

What is the signifiacance of these names? We know that throughout their history the Jews have been reluctant to use the name of God. Whether this was due to reverence, awe, or fear is hard to say. It is hard for us to imagine this attitude today, but if we think of the way in which we would hesitate to call a respected teacher by their first name, we can get a little sense of their feelings. 

 

Instead  of naming God, they chose to refer to His activity in the world. Thus the word, "Jesus" literally means, as Matthew tells us, “God saves.” Similarly, the name, Emmanuel, means God is with us. The birth of the Child will mean that God has entered our world in a special way. He will become one of us and from that day forward we will be able to call Him by his real Name, and even call Him brother. He can no longer be viewed as distant or unapproachable. We cannot imagine Him as some angry old man in the skies waiting to throw lightning bolts at us when we step out of line. God is Love, and Love comes into the world at Christmas.

 

Just like th Jews of yesteryear we too need signs. Maybe there is nothing special about them. Maybe we just fail to recognize them. Maybe, we can just point to the signs expressed in Charley Brown's Christmas song.

 

            Christmas time is here.

            happiness and cheer,

            fun for all that children

            call their favorite time of year.

 

            Snowflakes in the air,

            carols everywhere,

            olden times and ancient rhymes

            and love and dreams to share.

 

            Sleigh bells in the air,

            beauty everywhere,

            yuletide by the fireside

            and joyful memories there.

 

            Christmas time is here;

            we'll be drawing near;

            oh that we could always see

            such spirit through the year,

            such spirit through the year.

 

Merry Christmas.

Reading 1. Isaiah 7: 10-14

Reading II. Romans 1: 1-7

Gospel. Matthew 1:18-24 (the virgin shall conceive).

Gaudete Sunday

                  3rd Sunday of Advent

                  A cycle

 

 

In earlier times the third Sunday in Advent was known as "Gaudete Sunday" because the entrance prayer or "Introit" began with the Latin words, "gaudete in domino semper." Translated, the phrase means "rejoice in the Lord always." Today, the Church injects an element of joy into the penitential season of Advent. In many churches the priest will put aside the purple vestments which signify sorrow and penance, and put on rose colored vestments, a symbol of joy. The Church is asking us to look ahead to the glory of the coming of the Savior on Christmas. 

 

Certainly, the reading from the prophet Isaiah strikes an upbeat and exultant note. He sees the dry parched earth blooming with new life. He uses words like glory and splendor to describe the once barren land. Men will also be transformed by the Lord. Hands will be strengthened; and weak knees will become firm. To the fainthearted, he says, "Be strong, fear not! Then Isaiah proclaims the famous words which are echoed in today's gospel.

      

      Then will the eyes of the blind be opened,

      the ears of the deaf be cleared;

      then will the lame leap like a stag,

      then the tongue of the mute will sing.

 

Isaiah and John the Baptist are the two great prophets associated with Advent. Last week we saw John in the midst of his mission to prepare the way of the Lord. John had said that, "the one who is coming after me is mightier than I. I am not worthy to carry his sandals." These words were from chapter 3 of Matthew's gospel and were spoken at the beginning of our Lord's public life. 

 

Since that time a lot has happened. By the time we get to today's reading from chapter 11 of Matthew's gospel, Jesus has himself been baptized by John, given the Sermon on the Mount, worked many miracles, and called His own disciples to His side. This is why Jesus, in answer to John's question, "are you the one who is to come?" repeats the words of Isaiah about the blind, the lame, the deaf and the poor.  By this time John is in prison, his mission over, and he is soon to be executed.

 

John had said that he wasn't worthy to carry our Lord's sandals, but Jesus claims that John is the greatest of all the prophets. In fact, our Lord says that "among those born of woman there has been none greater than John the Baptist."

 

It's common for religious artists to portray John as kind of a strangely dressed wild man shouting at people in the desert. Yet a little later in this chapter of Matthew's our Lord makes the startling claim that " it was toward John that all the prophecies of the prophets and the Law were leading, and he, if you will believe Me, is the Elijah who was to return." The Jews believed that the coming of the Messiah would be preceded by the return of the great prophet, Elijah, who had been taken up into Heaven in a chariot of fire.

 

Perhaps this is the reason why Jesus takes time to reflect on John and his prophetic mission. After John's disciples had left to bring the good news back to him, Jesus "began to speak to the crowds about John." He asks them why they went out into the desert to see John. What did they expect to see. "A reed swayed by the wind?" "Someone dressed in fine clothing?" He asks them the same question that He asks all of us this Advent. "Then why did you go out." What are we looking for?

 

Here we are only two weeks before Christmas. What are we looking for this season? What do we want for ourselves and our loved ones this Christmas? Why are we going out to the malls and the shopping centers? Aren't we all trying to find happiness? Aren't we all trying to cast away fear and darkness and bring some joy and light into our lives? Look at the way we light up our houses, look at the music we hear coming over the radio. 

 

I recall an article by a man who is a well known lecturer, TV personality, and author. He has a beautiful wife and son and is extremely successful. Yet he wrote, "I am almost 60. Time flies and it scares me. I don't want to die. I like being in good health. I don't want to be sick and have wires and tubes and scalpels in me. I like having enough money. I don't want to be old and poor. I sat in my car...shivering in fear. And then it struck me. I spend too darned much of my life in fear. I always have. You can't imagine how much of my life I have thrown away by being a slave to fear."

 

Today's second reading is an excerpt from the Letter of St. James. We rarely encounter the letter of St. James in our Sunday readings but this short epistle should be required reading for all of us this season. James calls upon us to put away fear. He echoes the words of Isaiah. 

 

      Make your hearts firm, 

      because the coming of the Lord is at hand.

 

He tells us to be patient, and not to complain. This is good advice in any season. We live in the richest society on the face of the earth; even our poor are better off than billions of people on the rest of the earth. Yet our newspapers and television tell us that there is so much unhappiness and complaining in our society. Today, however, let us look forward to the coming of our Lord on Christmas and put away our fears. 

 

Gaudete! Rejoice in the Lord always.

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Reading 1. Isaiah 35: 1-6a, 10

Reading II. James 5: 7-10

Gospel. Matthew 11: 2-11 (none greater than John the Baptist).

Immaculate Conception

On December 8 the Catholic church celebrates the feast of the Immaculate Conception of Mary. It is called a holy day of obligation but I doubt if more than a small fraction of Catholics feel obligated to attend Mass. Actually, I suspect that most of those who do attend do so not from a sense of obligation but because they just like to go especially on a day in honor of the Blessed Mother. I think the Church would be wise to call today's feast a Holy Day of Opportunity since it provides us with an opportunity to appreciate the beauty and significance of the doctrine. Below is an essay that first appeared on this site many years ago that presents the traditional view of the meaning of the Immaculate Conception. *

On December 8, 1854, Pope Pius IX promulgated the doctrine of the Immaculate Conception of the Blessed Virgin Mary. The Pope did not declare this doctrine out of the blue. It was promulgated only after years of study on his own part and on the part of learned scholars; centuries of debate among some of the greatest theologians in the Church; and almost a millennium of popular devotion to Mary on the part of the Church faithful. Although immediately accepted by the faithful, the doctrine was a source of controversy in the time of Pius IX and today remains an obstacle to ecumenical efforts.

Before we can discuss the doctrine and its meaning we have to clear up a basic misconception. The Immaculate Conception does not refer to either the conception of Jesus in Mary's womb or the subsequent birth and delivery of Jesus. In other words, it should not be confused with the virgin birth. Nor does it refer to Mary's own birth. She herself was begotten like any other child. Simply, the doctrine affirms the preservation or freedom of Mary from original sin from the first moment of her conception.

To understand the meaning of the doctrine we have to examine the concept of original sin even though in our time the notion of sin, especially original sin, has fallen into disfavor. Today the only sin our culture seems to recognize is smoking. Concurrently, the very notion of evil has fallen into disfavor. Until the September 11, 2001 tragedy the only people we were likely to recognize as evil were Nazis or people who behaved like Nazis. For our purposes let us use the word imperfect rather than sin or evil. Instead of calling ourselves sinful or evil, let's just think of ourselves as imperfect.

To say that we have not been preserved from original sin means that all of us are merely imperfect--something few of us would deny. Where did this notion come from? Theologians and philosophers throughout history have tried to deal with human imperfection. Some have called it the problem of evil. You can pick up a newspaper on any given day and never fail to be shocked by the evil in the world. War, terrorism, murder, rape, sexual abuse, theft of all kinds, lying and deceit on every level of society, all confront us daily.

Where does it come from? Who or what is responsible for the world's imperfection or evil? It is safe to say that in the Judeo-Christian tradition the origins of evil were to be found in each of us. As Shakespeare said, the fault lies in us, not in our stars. In this tradition it is clearly understood that there is something wrong with our nature. Although created in a state of perfection or good (another word for perfect is good), mankind has fallen into a state of imperfection.

In the story of Adam and Eve we find an attempt to explain the problem of evil. God is good; God is perfect; and His creation had to be good. It had to be perfect. Yet, when the biblical authors composed the Book of Genesis they lived in a world as full of evil and imperfection as ours. And so we have the story of the temptation and fall of our first parents to explain how we have all inherited a fundamental flaw, a kind of genetic defect. It had to come from our first parents because it is observable in all of us. Long before Sigmund Freud wrote of the "ego" and the "id" and the psychic warfare that goes on in all of us, biblical authors like St. Paul and St. James alluded to this "psychomachia" and called it the source of all evil.

 

What are the effects of this psychic or spiritual warfare? Basically, we have a divided nature--we lack integrity in the true sense of the word. We have knowledge of both good and evil. We can admire Mother Teresa but at the same time know that we are capable of understanding and committing the worst crimes that we read of in the newspapers. There but for the grace of God go we!

What is the cure for our imperfection? How can we attain perfection? As the song says, "We've got to be taught.” We've got to be taught not to hate and fear but to love and trust. Our first teachers are our mothers and fathers; then our extended families; then our customs and traditions, chief of which is our religion with its guidelines or warnings which we often mistake for rules and regulations; and then our governments and their laws that are supposed to keep us at peace with one another. This is why these institutions are so important and why when they become corrupted or perverted there is literally "hell to pay."

Jesus always called himself teacher and promised that if we would follow Him, peace would be with us. A few hundred years ago this Judeo-Christian tradition of original sin came under serious attack during the period known as the "Enlightenment" that immediately preceded the French Revolution. Philosophers during that period came to believe that human nature was perfect, that man had begun as a kind of "noble savage" who had become corrupted by human social institutions.

For the intellectuals and the revolutionaries who followed the teachings of the Enlightenment, the source of evil was not in man but in institutions like motherhood, fatherhood, the family, religion, government, and the rule of law. In particular, they singled out the Catholic Church with its sacramental system, especially the Sacrifice of the Mass. They sought to destroy these institutions and build a new perfect society which they believed would be based on reason rather than on custom, superstition, and ignorance. Despite over two hundred years of horror and bloodshed these "enlightened" ideas live on today, and those institutions that are the sole protector and defender of mankind are still under attack by those who cannot accept the idea of original sin.

Ironically, those who do not believe in original sin unwittingly believe that they and the rest of mankind must have been conceived immaculate. The only person that they will not allow to have been immaculately conceived is Mary. On the other hand, for those who do believe in original sin and accept its corollary, the need to attain perfection or redemption, Mary is the Immaculate Conception. If we view Mary in this way then her role takes on new meaning.

The Church has always regarded her as the new Eve free from the knowledge of evil. We believe that through God's grace she was created without that fatal division in her being. She had integrity and she knew inner peace not war. This is why the angel at the Annunciation called her full of grace. This is why her assent at the Annunciation was so meaningful. She who through her nature could know no pain or suffering was asked to experience all the pain and suffering that a mother could know. At the Presentation Simeon said to her that this day "your soul a sword shall pierce." Since we've also forgotten the meaning of the word "soul" today, modern translations say that her "whole being" would be severed. Imagine a person created without flaw or imperfection living among us.

In the Gospels the Apostles represent us with all of our faults and failings. Some were silly, some were vain, some doubted and disbelieved, and even St. Peter denied the Lord three times. They were what we are. When the Church proclaimed the doctrine of the Immaculate Conception, however, it was saying that Mary is what we once were and could be again through the grace of her Son, Jesus.

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*Note. The image above is from a stained glass window in Our Lady of the Assumption church in Fairfield, CT. During the Renaissance artists used the image of "the woman clothed with the sun" from the Book of Revelation to represent the Immaculate Conception. Notice that Mary's dress is not the traditional red that represents her humanity, but white, a symbol not only of her purity, but also of the idea that she is depicted at the moment of her conception. The image was taken by Melissa DeStefano.