Blessed are the poor in spirit, for theirs is the kingdom of heaven. – Matthew 5:3
 
            In the Bible God is shown to be the One who keeps His promises, such as the promises made to Abraham, Isaac, and Jacob and the promises made to King David. However, He keeps His promises in unexpected ways and the final fulfillment of those promises is greater than we could have hoped for, because they are fulfilled in Christ. In this verse, Jesus Christ promises that the poor in spirit will inherit the kingdom of heaven. Is spiritual poverty related to economic poverty? How can we become poor in spirit?
            St. Ambrose says, “In the eye of Heaven blessedness begins there where misery begins in human estimation.” Remember that Jesus said, “Children, how hard it is for those who trust in riches to enter the kingdom of God” (Mk 10:24) and “You cannot serve both God and mammon” Mt 6:24). We’re often tempted to put our trust in wealth. Money solves a lot of problems and opens a lot of doors, so we’re tempted to trust in wealth to provide safety, security, and happiness. However, wealth also creates problems, and it can’t solve the basic problem of life. As the Beatles sang, “Money can’t buy me love.” The most important things in life can’t be bought; they can only be freely given and freely received. They come from our relationships with other people and from our relationship with God.
            St. Jerome says, “The poor in spirit are those who embrace a voluntary poverty for the sake of the Holy Spirit.” Throughout the history of the Church there have been people who embrace poverty for the sake of the kingdom of God, such as hermits, monks and nuns, and members of religious orders, who take a vow of poverty. They rely on God for all things, completely placing their trust in Him, so that they might be a sign of the power of faith. They have given up an inheritance in the world, so that they might store up treasures in heaven. They rely on the promise that God made to the High Priest Aaron and the tribe of Levi, “You shall have no inheritance in their land, neither shall you have any portion among them; I am your portion and your inheritance among the sons of Israel” (Nm 18:20).
            St. John Chrysostom says, “He here calls all loftiness of soul and temper spirit; for as there are many humble against their will, constrained by their outward condition, they have no praise; the blessing is on those who humble themselves by their own choice. Thus, He begins at once at the root, pulling up pride which is the root and source of all evil, setting up its opposite, humility, as a firm foundation.” The only way to be truly poor in spirit is through humility. Priests and religious who live a simple life may still nourish pride and arrogance in their hearts, while a rich person, like St. Elizabeth Ann Seton, may be truly humble. Humility is the foundation of all the virtues. It helps us to be honest with ourselves about our failings and recognize our need for grace.  
            Cultivate humility by listening more than speaking, seeing the good in others, and using good manners (which are a sign of respect for other people, thus showing that we don’t consider ourselves more important than them). The best way to cultivate humility is by praying for it and regularly going to confession. Going to confession is a great act of humility because we have to examine our consciences, admit to the wrongs we’ve done, and ask God for forgiveness through the ministry of the Church. Aim for at least once a month. 

            The Divine Mercy devotion was revealed by God to a young nun of the Congregation of the Sisters of Our Lady of Mercy in Warsaw, Poland, St. Faustina Kowalska, in 1931. The Lord Jesus instructed her to have an image painted of what she saw. He would speak to her a lot about His desire to pour out His mercy upon the world, if only we would ask for His mercy and show mercy to others. In the image Jesus has one hand raised in blessing and the other is pointing at His heart. There are two rays of light coming from His heart, representing the blood and water that flowed from His side when He was pierced by the soldier’s lance as He hung upon the Cross. The light ray represents the healing waters of Baptism, and the red represents the Most Precious Blood of our Lord, which “is the life of souls.”
            St. Faustina’s spiritual director instructed her to write a diary about all her visions of Jesus and everything that He revealed to her. The devotion to the Divine Mercy began to spread in the 1930’s, even before her death in 1938. On April 30, 2000, Pope St. John Paul II canonized St. Faustina, and declared the Second Sunday of Easter as Divine Mercy Sunday for the Church throughout the world. 
            There are three parts of the devotion. The first part is the image, which is meant to help us to meditate on the mercy of God, and on our need for His mercy. The second is the novena, which is prayed from Good Friday through Easter Saturday. The Divine Mercy chaplet can be prayed throughout the year at any time of day, but it is recommended to pray it during the 3 o’clock hour, the hour of mercy when Jesus died on the Cross. Jesus told St. Faustina, “At three o'clock, implore My mercy, especially for sinners; and, if only for a brief moment, immerse yourself in My Passion, particularly in My abandonment at the moment of agony. This is the hour of great mercy.”
            This devotion reminds us of the great mercy of God and that God is always ready to forgive the sins of those who ask. No sin is greater than God’s mercy. We may think that our sins are too great or that we aren’t worthy of forgiveness, but remember that Jesus Christ even forgave the very people who put Him on the Cross, saying, “Father, forgive them, for they know not what they do.” Being reminded of the mercy of God also reminds us that we do, in fact, need mercy and forgiveness. God won’t force anything on us, even forgiveness; we have to recognize that we’ve sinned, that we’ve offended Him, that we’re in need of forgiveness, and ask for it. For the novena prayers, follow the link on the parish website, under the “Resources” tab under “Resources for Prayer”: www.olol-church.com.
 
How to Prayer the Divine Mercy Chaplet on a Rosary:
1. Make the Sign of the Cross, then say the optional opening prayer: You expired, Jesus, but the source of life gushed fourth for souls, and the ocean of mercy opened up for the whole world. O Fount of Life, unfathomable Divine Mercy, envelop the whole world and empty yourself our upon us. O Blood and Water, which gushed forth from the Heart of Jesus as a fount of mercy for us, I trust in You! (say last sentence 3 times).
2. Pray the Our Father, Hail Mary, and Apostles Creed.
3. On the Our Father beads, pray: Eternal Father, I offer you the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.
4. On the Hail Mary beads, pray: For the sake of His sorrowful Passion, have mercy on us and on the whole world.
5. After 5 decades, on the medallion pray 3 times: Holy God, Holy Might One, Holy Immortal One, have mercy on us and on the whole world.
6. Say the Optional Closing Prayer: Eternal God, in whom mercy is endless and the treasury of compassion inexhaustible, look kindly upon us, and increase Your mercy in us, that in difficult moments we might not despair, nor become despondent, but with great confidence submit ourselves to Your holy will, which is Love and Mercy Itself. Amen.
7. Finish with the Sign of the Cross

​            In the Gospel of Matthew the Sermon on the Mount, in chapters 5-7, introduces Jesus’ teaching on the Kingdom of Heaven, and the Beatitudes introduce the Sermon on the Mount. The word “beatitude” comes from the Latin translation of the passage. The Latin word for “blessed” is beati, from which we get the word Beatitudes. It’s also related to the term “Beatific Vision,” or blessed vision, which is the vision of God in heaven. So, in a way, we might say that the Beatitudes are the instructions for achieving the Beatific Vision in heaven.
            Throughout the Old Testament of the Bible God makes certain promises to the chosen people; descendants as numerous as the stars, the land, a kingdom, the blessing to the nations, etc. The Catechism, paragraph 1716, says that the Beatitudes “take up the promises made to the chosen people since Abraham. The Beatitudes fulfill the promises by ordering them no longer merely to the possession of a territory, but to the Kingdom of heaven.” The beatitudes help to reorient us to heaven, the ultimate goal of our life. They’re an invitation and call to the entire Church and to each individual, showing us that our ultimate vocation, or calling, is the vocation to holiness, which each person lives out in the particular vocation that they are called to, either religious life or Holy Matrimony, and in day-to-day life.
            Every human being naturally seeks happiness, and happiness is the only thing that we seek for its own sake. Why do I go to work? To make money. Why do I need money? To buy a new fishing reel. Why do I want a new fishing reel? Because fishing makes me happy. Ultimately, every decision comes back to something that we think will make us happy. Therefore, the key is to know what will truly make us happy and what will only bring about more misery. Ironically, when we do things out of a completely selfish desire for happiness, we find that they make us unhappy in the end. The things that we do for others are what make us happiest in the long run. 
            The beatitudes may seem to be contradictory, by saying that the poor, hungry, and persecuted are blessed, or happy, but the beatitudes all change our focus from ourselves to God and to our neighbor. The beatitudes are part of God’s law, the moral law, like the Ten Commandments. Whereas the Ten Commandments are more direct commands, the Beatitudes invite us to do those things that will make us blessed, but both the Commandments and the Beatitudes are about our relationship with God and with our neighbors. 
            The Catechism, paragraph 1717, says, “The Beatitudes depict the countenance of Jesus Christ and portray his charity. They express the vocation of the faithful associated with the glory of his Passion and Resurrection; they shed light on the actions and attitudes characteristic of the Christian life; they are the paradoxical promises that sustain hope int he midst of tribulations; they proclaim the blessings and rewards already secured, however dimly, for Christ’s disciples; they have begun in the lives of the Virgin Mary and all the saints.” The beatitudes are a description of Jesus Christ, who is the Most Blessed One. He is the One who is truly poor in spirit, meek, merciful, and pure in heart. He is the peacemaker who hungers and thirst for righteousness and who mourns for the sins of the world. He is the One who was persecuted for the sake of righteousness. Therefore, we can only be blessed by becoming conformed to Christ.

​            Whether you’re trying to put together a piece of furniture or trying to figure out a new computer application there’s a well-known catch phrase, “If all else fails, read the directions.” I’ve been known to live by that sort of thinking myself, since figuring it out for yourself is a greater challenge, like solving a puzzle. If you mess up your new bookshelf, though, you’re probably going to be okay. I wouldn’t recommend rebuilding your cars transmission without some sort of training, though, because you’re risking a lot more. 
            In the same way, God hasn’t left us in the dark about what is necessary for salvation. He’s given us the Bible and the Church, He’s sent prophets and apostles to teach us His ways, and He’s sent His own Son, Jesus Christ, to show us the way. Jesus said, “I am the way, and the truth, and the life. No man cometh to the Father but by me” (Jn 14:6), and “If any man will come after me, let him deny himself, and take up his cross, and follow me” (Mt 16:24). One of the most fruitful things we can do for our spiritual life is to spend time every day meditating on the Passion, Cross, and Resurrection of Christ. You can do that by praying the Rosary and using it to meditate on the mysteries of the life of Christ, praying the Stations of the Cross, other devotions that help you to meditate on the Cross, or reading the Gospels accounts of the Passion of Christ. These can be found in Matthew 26-28, Mark 14-16, Luke 22-24, and John 18-21.
            Christian meditation is a form of mental prayer. It isn’t about emptying your mind or thinking about nothing; that isn’t prayer. Rather, meditation is the process of using your mind, your reason and imagination, to enter into the mysteries of the faith and apply them to your own life. You should begin by asking the Holy Spirit to guide your prayer. Then, read through the Bible passage your using, and don’t be tempted to use too long of a passage. You may find it useful to read it several times. Ask yourself what the Bible is saying in context. What does it teach you about God? What moral or spiritual lesson does it have? Sometimes it can be helpful to imagine yourself in the story as a witness or even as a participant. If you’re not sure about something look to the teachings of the Church, especially in the Catechism of the Catholic Church, to interpret the Bible. Then, apply it to your own life. What is God saying to me in this passage? How is God calling me to conversion and holiness? How can I apply this call to my own life? End you time of prayer by thanking the Lord.
            When we do this the Bible, the mysteries of the faith, and the life of Christ stop being some far off thing and become something very personal. God can then use them to speak directly to you. During this Lent, prepare yourself for the Resurrection of the Lord and the everlasting life of heaven by spending some time meditating on the Cross of Christ. 

​            When we do something often, like driving, we become more and more familiar with it. This is one of the reasons that new drivers get in more accidents than experienced drivers. New drivers have to pay more attention to what they’re doing because experienced drivers have trained themselves to do these things almost automatically. It reaches a point where we become so familiar with something that we actually stop paying attention to it; like when you miss your turn because the route you’re taking is so familiar that you automatically start driving home instead of where you meant to go. Food can be like that, too, and music, and even relationships with other people. We become so familiar with them that we’re not really paying attention to them, because we think we know them already.
            Religion, our relationship with God, is the same. The more familiar we become with Mass, prayer, and the faith, the more depths we see in it, but if we’re not careful we might stop paying real attention to God. Lent is a time to remind ourselves to pay attention. We do this by rededicating ourselves to fasting, prayer, and almsgiving. Through fasting we step back from the good things of this world and deny our passions. Fasting shows that we love God more than the good things that He gives us and allows us to focus on God Himself without distractions. We then turn to prayer to grow closer to the Lord, especially by meditating on the Passion and Crucifixion of the Lord. Prayer and fasting should lead us to almsgiving and acts of charity to stir up our love for God and neighbor.
            Catholics from 18 to 59 years old fast on Ash Wednesday and Good Friday. We fast by having only one normal-sized meal throughout the day and two snacks that together don’t equal a full meal, liquids are not restricted, and those whose health prohibits them from doing this are excused. Catholics aged 14 and older abstain from meat on the Fridays of Lent, and abstain from a food of their choice on all Fridays, unless a solemnity falls on a Friday. Many Catholics also choose some other penance to do during Lent. Our fast is an offering to the Lord. So, we don’t fast from sinful things because we shouldn’t be doing those things anyway. We fast from good things to make a worthy offering to the Lord. Then, our fasting can lead us to repentance, prayer, and almsgiving.
            The key to having a good Lent, to really renewing our spiritual lives and relationship with God, is the sacraments of Reconciliation and Holy Communion. The prayer and fasting of Lent ought to remind us of how our sins have damaged our relationship with God. Through confession our sins are forgiven and we are reconciled with the Lord, and in the Eucharist we encounter God Himself. Our prayers, fasting, and almsgiving should be inspired by the sacraments and lead us back to the sacraments.

​Thou shalt not covet thy neighbour’s house...nor any thing that is his. – Exodus 20:17


            As we talked about in the article on the ninth commandment, to covet something is to desire something and decide to get it. Therefore, coveting something that belongs to someone else is to decide, or make an act of the will, to steal it. The sin, therefore, is not merely the act of stealing something, but in deciding to steal it. For example, if my neighbor buys a new fishing reel, I might say that I’d really like to have one like that, and that isn’t a sin. If I say that I don’t just want one like that, but I want that specific one, and, if I get on opportunity, I’m going to take it, that is what it means to covet.
            The Catechesism of the Catholic Church relates covetousness to envy, saying, “Envy is a capital sin. It refers to the sadness at the sight of another’s goods and the immoderate desire to acquire them for oneself, even unjustly. When it wishes grave harm to a neighbor it is a mortal sin: St. Augustine saw envy as ‘the diabolical sin.’ ‘From envy are born hatred, detraction, calumny, joy caused by the misfortune of a neighbor, and displeasure caused by his prosperity’” (CCC 2539). Notice that envy is related to “sadness at the sight of another’s goods” and “joy caused by the misfortune of a neighbor.” These are signs that we should look for in our prayers and when we examine our consciences, so that we can fight against these temptations. These are temptations that anyone might experience, but just being tempted, even strongly tempted, is not a sin; instead, recognizing those temptations should lead us to fight against them. The Catechism recommends two ways to combat covetousness and envy: poverty of heart and the desire for union with God.
            Poverty of heart is a detachment from worldly goods and riches. In the beatitudes, the Lord said “Blessed are the poor in spirit” and “but woe to you that are rich: for you have your consolation” (Mt 5:3 and Lk 6:24). The Catechism says, “The Beatitudes reveal an order of happiness and grace, of beauty and peace” (CCC 2546). What makes us happy? What satisfies the desires of our hearts? Poverty of heart comes from the realization that worldly goods and riches can only bring, at most, temporary happiness, and setting our hearts on them often brings more pain and suffering. However, the Lord says, “Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven: where neither rust nor mother doth consume, and where thieves do not break through, nor steal. For where thy treasure is, there is thy heart also” (Mt 6:19-21).
            We need to spend some time dealing with worldly things, paying bills, and making money, and these aren’t bad things. They can, however, become bad when they distract us from the spiritual treasure of God’s grace, so that our priorities get switched around. We can’t take any of that stuff with us when we die, but we can leave a legacy to those who are left behind. The best legacy we can leave behind, far better than a large bank account, is to love them enough to prepare them not only for life on earth, but for eternal life in heaven.

​Thou shalt not covet thy neighbour’s wife. – Deuteronomy 5:21
 
            The ninth and tenth commandments command against covetousness and ought to be read together, as the tenth commandment expands upon and completes the ninth commandment. In the traditional numbering of the commandments, the ninth commandment forbids coveting another’s spouse, and the tenth commandment forbids coveting someone else’s posessions. The sin of covetousness is to desire something that you know you don’t have a right to and to make an act of the will to possess it. 
            Merely desiring somthing isn’t a sin. Only disordered desires can be sinful. Desires can become sinful when we desire something that is bad, when we desire something in the wrong circumstances, or when we desire something too much. Wanting to eat an entire quart of ice cream is an example of desiring something too much. Wanting to eat fried chicken on Good Friday is an example of desiring something in the wrong circumstances, because we ought to be fasting and abstaining from meat on Good Friday. Wanting to do something because we know it’s a sin is an example of desiring something bad. All of this can be and is debated by moral theologians, but my main point is that desiring something isn’t wrong by itself, because our appetites are a natural part of human nature. However, we also shouldn’t think that something is okay just be we want it. We have to examine our desires and appetites to see if they accord with what is truly good. 
            However, desiring something isn’t a sin, even if we very strongly desire it; just like being tempted to sin isn’t a sin, even if you’re strongly tempted. We sin as soon as we make an act of the will. The sin isn’t desiring something that is wrong; the sin is in deciding to act on that desire. Notice, this is a sin even if you don’t actually do it. So, the sixth commandment forbids adultery, while the ninth forbids coveting your neighbor’s wife. Actually committing adultery is a sin, but deciding to commit adultery is also a sin, even if you don’t get the opportunity to act on it or you later change your mind. As Jesus said, “But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart” (Mt. 5:28).
            We all have temptations to sin, which are basically disordered desires. The question is how to deal with them. In relation to temptations of lust, we ought to practice modesty and custody of the eyes. On modesty, the Catechism says, 
 
Modesty protects the mystery of persons and their love. It encourages patience and moderation in loving relationships; it requires that the conditions for the definitive giving and commitment of man and woman to one another be fulfilled. Modesty is decency. It inspires one’s choice of clothing. It keeps silence or reserve where there is evident risk of unhealthy curiosity. It is discreet. There is a modesty of the feelings as well as of the body. It protests, for example, against the voyeuristic explorations of the human body in certain advertisements, or against the solicitations of certain media that go too far in the exhibition of intimate things. Modesty inspires a way of life which makes is possible to resist the allurements of fashion and the pressures of prevailing ideologies (CCC 2522-2523). 
 
Therefore, out of respect for human dignity and love for our neighbor, we ought to practice custody of the eyes by controlling what we look at, not treating others as mere objects, and promoting media that respects the dignity of the human person. Out of modesty, we should try not to lead others into sin by the way we speak, dress, and behave. This is not a limitation on our freedom, but instead a way to open ourselves to truly loving relationships.

            "To rediscover the content of the faith that is professed, celebrated, lived and prayed, and to reflect on the act of faith, is a task that every believer must make his own, especially in the course of this Year," these words of Pope Benedict XVI, from his letter Porta Fidei, reflected his goal in proclaiming the Year of Faith which began October 11, 2012, the 50th Anniversary of opening of the Second Vatican Council, and ended on November 24, 2013.
            In many ways we are experiencing a cultural crisis of faith.  There are so many different voices speaking to us that it can be difficult to sort through all of the baloney to find something of substance, something true.  Sometimes we look at the successes of human ingenuity and think that we no longer need God.  Sometimes we look at horrors and atrocities, genocide, abortion, starvation, and corruption, and wonder where God has gone.
            "I love you, LORD, my strength, LORD, my rock, my fortress, my deliverer, My God, my rock of refuge, my shield, my saving horn, my stronghold!" -- Psalm 18:2-3
            The philosopher Kierkegaard said that faith is jumping into the black unknown, but Catholic philosopher, Dr. Peter Kreeft, adds to this.  He said that faith is jumping into the unknown and trusting that someone will catch you.  The above quote from Psalm 18 reflects our belief that God will take always take care of us. In the midst of the uncertainty of our lives, of suffering, and of doubt the Lord God is the rock on which we stand.
            You see, faith is not just a set of beliefs that we hold. Faith is a relationship with a person, with God, and He is inviting us to grow into a deeper relationship with Himself, to learn what He has told us about Himself through the Scriptures and through the Church, and to grow in our trust and love for Him, because He is our rock, our fortress, and our salvation.
            First, we are asked to learn about the faith by reading the Holy Bible and the Catechism of the Catholic Church.  Do not merely read them, but read them slowly and prayerfully, reflecting on the truths they contain.  The amount that you understand is more important than the amount that you read.
            Then, we are encouraged to put that knowledge into action.  Pope Benedict writes, "By their very existence in the world, Christians are called to radiate the word of truth that the Lord Jesus has left us." Our thoughts, words and actions should be infused with the faith which we believe so we can be a witness to our brothers and sisters in the world, strengthening them through our witness and in turn being strengthened by their witness.
            Finally, we are called to celebrate the faith that we have received through the Sacraments, especially through the Mass.  In the Mass we proclaim, "The Mystery of Faith," and respond, "We proclaim your death, O Lord, and profess your resurrection, until you come again." We have received the faith from Jesus Christ and our faith leads us back to Him through His Cross.
            I encourage all of you to read the Bible and learn more about the faith individually and as families, but we also have faith formation events at Church:

• Our Parish School of Religion for those in grades 1-11, and Family Catechesis, for whole family faith formation. For more information visit our website: olol-church.com
• Our Bible Study: the next meeting will be on The Book of Judges in the Old Testament on January 20, at 6:30 PM, in the Parish Hall.
• Rosary Group on the first Tuesday of every Month at 10:00 AM.

​Thou shalt not bear false witness against thy neighbor. – Exodus 20:16

            The eighth commandment, against lying, is fundamental to Christian morality, even though it, along with the commandment against using the Lord’s name in vain, is often overlooked. Jesus says, “I am the way and the truth and the life” (Jn. 14:6), and as St. Paul said, “God is true; and every man is a liar, as it is written, That thou mayest be justified in thy words, and mayest overcome when thou art judged” (Rm. 3:4). If God is truth, then we must seek the truth in order to seek God, and in finding God we find the truth. Therefore, the Catechism of the Catholic Church says, “Truth or truthfulness is the virtue which consists in showing oneself true in deeds and truthful in words, and in guarding against duplicity, dissimulation, and hypocrisy” (CCC 2468).
            There are many offenses against the truth. The Church defines lying as speaking a falsehood with the intention to deceive (CCC 2482). We might lie to get ourselves out of trouble, to benefit ourselves, to harm or to help someone else, to prevent an awkward situation, or to spare someone’s feelings. There are several particular sins that fall under lying or deceit. Perjury is a particularly grave offense against the truth because it is lying under oath and interferes with the exercise of justice in society. Detraction and calumny are lying about someone to damage or destroy their reputation, which is an offense against the dignity of the person. However, flattering someone falsely is also a form of lying, and it is especially grave when it is done to temp someone to sin. Boasting or bragging about oneself can be another form of lying, as can caricature, when they are done with the intention to deceive. 
            There are other ways to deceive someone other than speaking a falsehood; we can also act to deceive someone, and this could also be considered lying. Lying is at least a venial sin, but it can become more grave, even a mortal sin, when it undermines justice and charity. Lying to save someone’s feelings is a sin, but it isn’t as serious as lying to cause harm to someone else. The purpose of speech and of language is to communicate truth, so lying is a misuse of speech and is disordered, it “does real violence to another. It affects his ability to know, which is a condition of every judgement and decision. It contains the seed of discord and all consequent evils. Lying is destructive of society; it undermines trust among men and tears apart he fabric of social relationships” (CCC 2486).
            Those who struggle with lying and dishonesty can work to grow in the virtue of truthfulness. They ought to pray, even daily, and ask God for help in growing in that virtue. They can also consider the harmful effects of lying, which can motivate them to tell the truth. They can also consider that lying makes the entire spiritual life more difficult, because it separates us from God Himself, who is Truth, it harms our neighbor, and it covers up other sins, making it more difficult to avoid them. God, in His mercy, wants all of us to know the truth of His mercy. Through confession and reconciliation we can be forgiven of our sins, including sins of lying, and be strengthened by God’s grace. 

Question: What are the 12 days of Christmas?
 
We all know the famous song about the 12 Days of Christmas, and the better one about the 12 Yats of Christmas, but what are the 12 days of Christmas? Early in the Church there were disagreements about the date of Jesus’ birth. Some believed it was in March, some during June or July, but most people settled on either December 25 or January 6. Therefore, both of these days became important feast days related to the birth of Christ. On December 25 we celebrate Christmas and on January 6 we celebrate Epiphany, which is the revelation, or making known, of the birth of Christ by the Magi. Since there are 12 days in between Christmas and Epiphany, with Epiphany being on the 13th day, we traditionally celebrate Christmas for all 12 of those days. Therefore, the 12 days of Christmas don’t end on December 25, they begin on December 25.
 
Question: Who were the Magi?
 
In the second chapter of the Gospel of Matthew we read about people who visit Jesus after he was born. The Bible calls them magoi, singular magos, which we normally translate as wise men. It doesn’t call them kings, like in the popular song “We Three Kings,” but that idea might have started because of the expensive gifts that they bring, gold, frankincense, and myrrh. Similarly, we normally think of three wise men, or three kings, but the Bible doesn’t say that there were three of them, only that they brought three gifts. The Bible says that they came from the east, but it doesn’t specify exactly where they came from. The Magi originally referred to a group in Persia, where Turkey is located now, who performed religious rites and rituals in the Persian religion  as well as practicing astronomy and astrology, which would explain how they saw the star and knew what it meant. This makes a good case for Persia, but the word “magi” was used for similar people in other areas as well, so we can’t be sure exactly where they came from. What we do know is that the coming of the magi to worship Jesus was a sign that people from other gentile nations would also recognize Jesus and come to worship God as well.
 
Question: Since Christmas isn’t in the Bible, why do we celebrate it?
 
Even though we don’t know for sure when Jesus was born, we celebrate his birth on December 25 because it’s good to set aside special dates to celebrate important things, and the birth of Jesus Christ is one of the most important things that have ever happened in human history. The idea of celebrating important things at a certain time comes from our Jewish heritage. In the book of Leviticus in the Old Testament, the Lord gives Israel certain times to celebrate special feast days to remember the Passover and other events that show God’s love and care for them. We still celebrate Passover and Pentecost, which were originally Jewish, Old Testament feasts, but we celebrate them in the Christian context. Therefore, it made sense to most of the early Christians to choose a date to celebrate the birth of Jesus as well. So, Christmas may not be specifically in the Bible, but it is inspired by a Biblical world view and fully supported by the Church.
 
Question: Is Christmas based on a pagan festival?
 
You may have heard that Christmas is just a Christian version of the Roman pagan festival of the Unconquerable Sun, Sol Invictus, or Saturnalia, which celebrated the god Saturn, but this is not supported by good historical research. Saturnalia was celebrated on December 17, and later extended until December 23, but it was over before December 25, so there doesn’t seem to be any connection. As for Sol Invictus, the first reference we have to the birth of Jesus being on December 25 is by St. Hippolytus of Rome writing around the year 204 AD. However, the first reference we have to the feast of Sol Invictus being on December 25 is in a work called the Chronography of A.D. 354, which was written nearly 150 years after the first reference to December 25 as the birth of Christ. In fact, the cult of Sol Invictus doesn’t seem to have been very popular in Rome until the reign of Aurelius from 270-275 AD, also after the above date. However, even if it does turn out to be true, it would do nothing to undermine the Christian faith in Jesus as the true Son of God and Light of the world.
 
Once a month I’ll write an article answering a question from a parishioner on the Church, the Mass and sacraments, the Bible, the Blessed Virgin Mary and the Saints, spiritual theology, or anything related to Christianity. Either write your question down and put it in the collection basket, or email me at [email protected]. ​