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Sunday, November 30th. Holy Gospel of Jesus Christ according to St Mark 13:33-37.


THANK YOU

 Roman Catholic Archdiocese of Toronto

YouTube

for

SUNDAY MASS – Sunday, November 30, 2014. 

by

Presider: Rev. Chris Lemieux

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First Sunday of Advent – Year B

30 November 2014

What I say to you, I say to all: ‘Watch!'”

1 watchfulness stdas0164Holy Gospel of Jesus Christ according to Saint Mark 13:33-37. 

Be watchful! Be alert! You do not know when the time will come.
It is like a man traveling abroad. He leaves home and places his servants in charge, each with his work, and orders the gatekeeper to be on the watch.
Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning.
May he not come suddenly and find you sleeping.
What I say to you, I say to all: ‘Watch!'”

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First Sunday of Advent – Year B

30 November 2014

Commentary of the day

Pierre de Blois (c.1130-1211),

Archdeacon in England
Sermon 3 for Advent

The three advents of Christ

There are three advents of the Lord: the first in the flesh, the second in the soul, the third at the judgement. The first took place at midnight according to these words of the Gospel: “At midnight a cry was heard: The Bridegroom is here!” (Mt 25,6). This first advent has already happened since Christ has been seen on earth and has spoken with men (Bar 3,38).

Now we are in the second advent, provided we are such that he can thus come to us, since he said that, if we love him, he will come to us and make his home in us (Jn 14,23). This second advent is therefore something mingled with uncertainty, since who other but the Holy Spirit  knows who is God’s? (1Cor 2,11). Those whose longing for heavenly things transports them out of themselves know well when he comes; however, they “do not know where he comes from or where he is going” (Jn 3,8).

As for the third advent: it is most certain that it will happen, most uncertain when it will happen. For there is nothing more certain than death, nothing less certain than the day of our death. “It is when people are saying: ‘peace and security’ that death comes upon them suddenly like labor pains upon a pregnant woman, and none will be able to escape it” (cf. 1Thes 5,3). Thus the first advent was lowly and hidden; the second is mysterious and full of love; the third will be dazzling and terrible. In his first advent Christ was judged unjustly by men; in the second, he grants us justice by his grace; in the last, he will judge all things with equity: Lamb in the first advent; Lion in the last; our most gentle Friend in the second.

©Evangelizo.org 2001-2014

2nd December 2007 by

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First Sunday of Advent – Year B

30 November 2014

Saint of the day

St. Andrew, Apostle

1 Sant_Andrea_S

SAINT ANDREW
Apostle
(1st century)

        St. Andrew was one of the fishermen of Bethsaida, and brother, perhaps elder brother, of St. Peter, and became a disciple of St. John Baptist.  He seemed always eager to bring others into notice; when called himself by Christ on the banks of the Jordan, his first thought was to go in search of his brother, and he said, “We have found the Messias,” and he brought him to Jesus. It was he again who, when Christ wished to feed the five thousand in the desert, pointed out the little lad with the five loaves and fishes.

        St. Andrew went forth upon his mission to plant the faith in Scythia and Greece, and at the end of years of toil to win a martyr’s crown. After suffering a cruel scourging at Patræ in Achaia, he was left, bound by cords, to die upon a cross. When St. Andrew first caught sight of the gibbet on which he was to die, he greeted the precious wood with joy. “O good cross! ” he cried, “made beautiful by the limbs of Christ, so long desired, now so happily found! Receive me into thy arms and present me to my Master, that He Who redeemed me through thee may now accept me from thee.”

        Two whole days the martyr remained hanging on this cross alive, preaching, with outstretched arms from this chair of truth, to all who came near, and entreating them not to hinder his passion.

Lives of the Saints, by Alban Butler, Benziger Bros. ed. [1894]

©Evangelizo.org 2001-2014

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First Sunday of Advent – Year B

Advent-wreath-wk2-m MMMMMMMMMMMMM

Advent is a season observed in many Western Christian churches as a time of expectant waiting and preparation for the celebration of the Nativity of Jesus at Christmas. The term is an anglicized version of the Latin word adventus, meaning “coming”.

Advent is the beginning of the Western liturgical year and commences on Advent Sunday. The Eastern churches’ equivalent of Advent is called the Nativity Fast, but it differs in both length and observances and does not begin the church year, which starts instead on September 1. At least in the Roman Catholic, Anglican, Lutheran, Moravian, Presbyterian and Methodist calendars, Advent starts on the fourth Sunday before December 25, which is the Sunday between November 27 and December 3 inclusive.

Latin adventus is the translation of the Greek word parousia, commonly used to refer to the Second Coming of Christ. For Christians, the season of Advent anticipates the coming of Christ from two different perspectives. The season offers the opportunity to share in the ancient longing for the coming of the Messiah, and to be alert for his Second Coming.

Traditions:
The theme of readings and teachings during Advent is often the preparation for the Second Coming while commemorating the First Coming of Christ at Christmas. The first clear references in the Western Church to Advent occur in the Gelasian Sacramentary, which provides Advent Collects, Epistles, and Gospels for the five Sundays preceding Christmas and for the corresponding Wednesdays and Fridays. While the readings relate to the first coming of Jesus Christ as savior as well as to his second coming as judge, traditions vary in the relative importance of penitence and expectation during the four Sundays in Advent.

Liturgical Colors:
The usual liturgical colour in Western Christianity for Advent is either purple or blue. The purple color is often used for hangings around the church, the vestments of the clergy, and often also the tabernacle. In some Christian denominations, blue, a colour representing hope, is an alternative liturgical colour for Advent, a custom traced to the usage of the Church of Sweden (Lutheran) and the medieval Sarum Rite in England. In addition, the colour blue is also used in the Mozarabic Rite (Catholic and Anglican), which dates from the 8th century. This colour is often referred to as “Sarum blue”.

The Lutheran Book of Worship lists blue as the preferred colour for Advent while the Methodist Book of Worship identifies purple or blue as appropriate for Advent. There has been an increasing trend to supplant purple with blue during Advent as it is a hopeful season of preparation that anticipates both Bethlehem and the consummation of history in the second coming of Jesus Christ.

Proponents of this new liturgical trend argue that purple is traditionally associated with solemnity and somberness, which is fitting to the repentant character of Lent. The Roman Catholic Church retains the traditional purple.

On the 3rd Sunday of Advent, Gaudete Sunday, rose may be used instead, referencing the rose used on Laetare Sunday, the 4th Sunday of Lent.

During the Nativity Fast, red is used by Eastern Christianity, although gold is an alternative color.

From Wikipedia, the free encyclopedia

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A short explanation of the Advent season and its significance in the Liturgical Year.

DIRECTIONS:

The Coming of the Lord:
Happy New Year! While a month yet remains in the civil year, the Church is celebrating the beginning of a new Liturgical year with the First Sunday of Advent on November 27, 2011. Advent — from the Latin ad venio, “to come” — is the liturgical season anticipating the Adventus Domini, the “coming of the Lord.” While the days grow shorter and colder, we prepare for the “Sun of Justice” who comes to kindle our hearts with his light and his love.

The Eternal Word, who is outside of time, became Incarnate in time, thereby making all time sacred. In the season of Advent, we await the coming of Christ on all the levels which we experience time: in the past — as a babe in the stable of Bethlehem; in the present — as grace in our souls; and in the future — as the Judge at the end of time.

The Advent season is filled with preparation and expectation. Everyone is getting ready for Christmas — shopping and decorating, baking and cleaning. Too often, however, we are so busy with the material preparations that we lose sight of the real reason for our activity: the Word made flesh coming to dwell among us. Christians are urged to preserve the spiritual focus of Christmas amidst the prevailingly secular and consumer-driven society.

In the midst of the hustle and bustle of the season, let us strive to keep Advent a season of waiting and longing, of conversion and hope, meditating often on the incredible love and humility of our God in taking on flesh of the Virgin Mary. In our shopping and baking, let us remember to purchase and prepare something for the poor. When we clean our homes, let us distribute some of our possessions to those who lack many necessities. While we are decking the halls of our homes, let us not forget to prepare a peaceful place in our hearts wherein our Savior may come to dwell.

Focus on the Liturgy:
There are always four Sundays in Advent, though not necessarily four full weeks. The liturgical color of the season is violet or purple, except on the Third Sunday of Advent, called Gaudete or Rejoice Sunday, when optional rose vestments may be worn. The Gloria is not recited during Advent liturgies, but the Alleluia is retained.

The prophesies of Isaiah are read often during the Advent season, but all of the readings of Advent focus on the key figures of the Old and New Testaments who were prepared and chosen by God to make the Incarnation possible: the Blessed Virgin Mary, St. John the Baptist, St. Joseph, Sts. Elizabeth and Zechariah. The expectancy heightens from December 17 to December 24 when the Liturgy resounds with the seven magnificent Messianic titles of the O Antiphons.

The Advent season also has a Marian and pro-life focus. We meditate on this wonderful mystery of the Word Made Flesh with as much eagerness as his Mother, Mary prepared and awaited the birth of her son. In the USA we celebrate the special feasts of the Immaculate Conception, the patroness of the United States of America, on December 8, and Our Lady of Guadalupe, patroness of the Americas, on December 12. Other saints’ days traditionally associated in with our preparation for Christmas include St. Nicholas, patron saint of children whose feast falls on December 6, and the saint of light, St. Lucy on December 13.

Activity Source: Original Text (JGM) by Jennifer Gregory Miller, © Copyright 2003-2013 by Jennifer Gregory Miller

Who We Are:

CatholicCulture.org is run by a non-profit (501 c 3) corporation, Trinity Communications. The board and officers of Trinity Communications are Catholic laymen faithful to the Magisterium of the Church, who seek to enrich faith, strengthen the Church and form Catholic culture according to the mind of the Church.

Trinity Communications has drawn special inspiration from the outstanding Catholic vision and wisdom of Pope John Paul II and Pope Benedict XVI, and continues to follow the lead and guidance of Pope Francis.

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   APOSTOLIC JOURNEY OF HIS HOLINESS POPE FRANCIS
TO TURKEY 


 (28-30 NOVEMBER 2014)

DIVINE LITURGY

ADDRESS OF POPE FRANCIS

Patriarchal Church of St. George, Istanbul
Sunday, 30 November 2014

 


Your Holiness, beloved brother Bartholomew,

When I was the Archbishop of Buenos Aires,  I often took part in the celebration of the Divine Liturgy of the Orthodox communities there. Today, the Lord has given me the singular grace to be present in this Patriarchal Church of Saint George  for the celebration of the Feast of the holy Apostle Andrew, the first-called, the brother of Saint Peter, and the Patron Saint of the Ecumenical Patriarchate.

Meeting each other, seeing each other face to face, exchanging the embrace of peace, and praying for each other, are all essential aspects of our journey towards the restoration of full communion. All of this precedes and always accompanies that other essential aspect of this journey, namely, theological dialogue. An authentic dialogue is, in every case, an encounter between persons with a name, a face, a past, and not merely a meeting of ideas.

This is especially true for us Christians, because for us the truth is the person of Jesus Christ. The example of Saint Andrew, who with another disciple accepted the invitation of the Divine Master, “Come and see”, and “stayed with him that day” (Jn 1:39), shows us plainly that the Christian life is a personal experience, a transforming encounter with the One who loves us and who wants to save us. In addition, the Christian message is spread thanks to men and women who are in love with Christ, and cannot help but pass on the joy of being loved and saved. Here again, the example of the apostle Andrew is instructive. After following Jesus to his home and spending time with him, Andrew “first found his brother Simon, and said to him, ‘We have found the Messiah’ (which means Christ). He brought him to Jesus” (Jn 1:40-42). It is clear, therefore, that not even dialogue among Christians can prescind from this logic of personal encounter.

It is not by chance that the path of reconciliation and peace between Catholics and Orthodox was, in some way, ushered in by an encounter, by an embrace between our venerable predecessors, Ecumenical Patriarch Athenagoras and Pope Paul VI, which took place fifty years ago in Jerusalem. Your Holiness and I wished to commemorate that moment when we met recently in the same city where our Lord Jesus Christ died and rose.

By happy coincidence, my visit falls a few days after the fiftieth anniversary of the promulgation of Unitatis Redintegratio,  the Second Vatican Council’s Decree on Christian Unity. This is a fundamental document which opened new avenues for encounter between Catholics and their brothers and sisters of other Churches and ecclesial communities.

In particular, in that Decree the Catholic Church acknowledges that the Orthodox Churches “possess true sacraments, above all – by apostolic succession – the priesthood and the Eucharist, whereby they are still joined to us in closest intimacy” (15). The Decree goes on to state that in order to guard faithfully the fullness of the Christian tradition and to bring to fulfilment the reconciliation of Eastern and Western Christians, it is of the greatest importance to preserve and support the rich patrimony of the Eastern Churches. This regards not only their liturgical and spiritual traditions, but also their canonical disciplines, sanctioned as they are by the Fathers and by Councils, which regulate the lives of these Churches (cf. 15-16).

I believe that it is important to reaffirm respect for this principle as an essential condition, accepted by both, for the restoration of full communion, which does not signify the submission of one to the other, or assimilation. Rather, it means welcoming all the gifts that God has given to each, thus demonstrating to the entire world the great mystery of salvation accomplished by Christ the Lord through the Holy Spirit. I want to assure each one of you here that, to reach the desired goal of full unity, the Catholic Church does not intend to impose any conditions except that of the shared profession of faith. Further, I would add that we are ready to seek together, in light of Scriptural teaching and the experience of the first millennium, the ways in which we can guarantee the needed unity of the Church in the present circumstances. The one thing that the Catholic Church desires, and that I seek as Bishop of Rome, “the Church which presides in charity”, is communion with the Orthodox Churches. Such communion will always be the fruit of that love which “has been poured into our hearts through the Holy Spirit who has been given to us” (cf. Rom 5:5), a fraternal love which expresses the spiritual and transcendent bond which unites us as disciples of the Lord.

In today’s world, voices are being raised which we cannot ignore and which implore our Churches to live deeply our identity as disciples of the Lord Jesus Christ.

The first of these voices is that of the poor. In the world, there are too many women and men who suffer from severe malnutrition, growing unemployment, the rising numbers of unemployed youth, and from increasing social exclusion. These can give rise to criminal activity and even the recruitment of terrorists. We cannot remain indifferent before the cries of our brothers and sisters. These ask of us not only material assistance – needed in so many circumstances – but above all, our help to defend their dignity as human persons, so that they can find the spiritual energy to become once again protagonists in their own lives. They ask us to fight, in the light of the Gospel, the structural causes of poverty: inequality, the shortage of dignified work and housing, and the denial of their rights as members of society and as workers. As Christians we are called together to eliminate that globalization of indifference which today seems to reign supreme, while building a new civilization of love and solidarity.

A second plea comes from the victims of the conflicts in so many parts of our world. We hear this resoundingly here, because some neighbouring countries are scarred by an inhumane and brutal war. I think in a particular way of the numerous victims of the grotesque and senseless attack which recently killed and injured so many Muslims who were praying in a Mosque in Kano, Nigeria. Taking away the peace of a people, committing every act of violence – or consenting to such acts – especially when directed against the weakest and defenceless, is a profoundly grave sin against God, since it means showing contempt for the image of God which is in man. The cry of the victims of conflict urges us to move with haste along the path of reconciliation and communion between Catholics and Orthodox. Indeed, how can we credibly proclaim the Gospel of peace which comes from Christ, if there continues to be rivalry and disagreement between us (cf. Paul VI, Evangelii Nuntiandi, 77) ?

A third cry which challenges us is that of young people. Today, tragically, there are many young men and women who live without hope, overcome by mistrust and resignation. Many of the young, influenced by the prevailing culture, seek happiness solely in possessing material things and in satisfying their fleeting emotions. New generations will never be able to acquire true wisdom and keep hope alive unless we are able to esteem and transmit the true humanism which comes from the Gospel and from the Church’s age-old experience. It is precisely the young who today implore us to make progress towards full communion. I think for example of the many Orthodox, Catholic and Protestant youth who come together at meetings organized by the Taizé community. They do this not because they ignore the differences which still separate us, but because they are able to see beyond them; they are able to embrace what is essential and what already unites us.

Dear brother, very dear brother, we are already on the way, on the path towards full communion and already we can experience eloquent signs of an authentic, albeit incomplete union. This offers us reassurance and encourages us to continue on this journey. We are certain that along this journey we are helped by the intercession of the Apostle Andrew and his brother Peter, held by tradition to be the founders of the Churches of Constantinople and of Rome. We ask God for the great gift of full unity, and the ability to accept it in our lives. Let us never forget to pray for one another.


© Copyright – Libreria Editrice Vaticana

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