Elizabeth Ann Seton, the first American-born canonized saint in the Catholic Church, experienced a life marked by deep faith and profound challenges. Born into New York’s elite during the pre-Revolution era, she was an avid reader, immersing herself in everything from the Bible to contemporary literature.

Elizabeth’s early life, despite her societal standing, was characterized by simplicity and solitude. The Bible, her constant source of guidance and solace, remained a lifelong passion. In 1794, she married the affluent William Seton, entering a period of initial happiness and prosperity. Her early married life, as she reflected in her diary, felt like a blend of earthly and heavenly bliss.

However, this happiness was short-lived. William’s father’s death left the couple responsible for his half-siblings and the family business. Rapid and severe challenges followed: William’s failing business and health led to bankruptcy and a desperate journey to Italy for recovery. Tragically, William succumbed to tuberculosis in Italy, a loss mitigated only by his renewed faith in God.

These painful separations deepened Elizabeth’s reliance on God and acceptance of His will, a central theme in her spiritual journey. Her growing concern for her family’s spiritual well-being eventually led her to the Catholic Church, influenced by her Italian acquaintances’ kindness and her fervent desire for the Eucharist.

Having lost her mother early, Elizabeth found solace in the Blessed Virgin Mary, seeing her as a spiritual mother and guide to the True Faith. She embraced Catholicism in 1805.

Elizabeth’s educational endeavors began in Baltimore, Maryland, where she founded a school and later formed a Sisterhood, establishing America’s first free Catholic school. Her vows in 1809 marked the start of her religious leadership as Mother Seton.

Despite battling tuberculosis herself, Mother Seton’s influence grew. Her Sisterhood, following a rule inspired by St. Vincent de Paul, expanded to include schools and orphanages. Her legacy continues through various sister groups originating from her foundation.

In her final years, Elizabeth embraced her impending death with joy, believing in her divine calling. She passed away in 1821, just sixteen years after converting to Catholicism, and was canonized in 1975, leaving an indelible mark on American Catholic religious history.

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Today’s reading evokes excitement, curiosity, and anticipation for what is to come. How many of us are waiting to be saved from something? From the financial stresses of life, illness, an exhausting season of work and parenting, boredom, or even a trip to the DMV; we’re all waiting to be saved from something. 

My ever efficient husband had to go to the DMV and expected to pay a hefty fee for a necessary service. Dreading the possibility of a slow and expensive affair, I asked God to intervene on his behalf. To my surprise, my prayer was heard! The clerk was not only speedy but also provided an alternative which cut the fee in half. This DMV clerk saved the day! 

I’m not sure why I was surprised by an answered prayer. Hasn’t God answered so many prayers? Are not the Scriptures full of promises that our Father hears our prayers (Prov 15:29)? Doesn’t today’s Gospel explicitly testify that the “Lamb of God who takes away the sin of the world,” our Savior, has come? I suppose I was shocked because I felt that my prayer was insignificant compared to prayers for eternal salvation. Apparently, God sees things differently. 

This Gospel reading was intentionally chosen for today’s feast of the Most Holy Name of Jesus. The name that Gabriel gave to Joseph for the blessed Child means, “God saves”. How and from what does God save? St. Bernadine tells us:

“Glorious name [Jesus],  gracious name, name of love and of power! Through you sins are forgiven, through you enemies are vanquished, through you the sick are freed from their illness, through you those suffering in trials are made strong and cheerful. You bring honor to those who believe, you teach those who preach, you give strength to the toiler, you sustain the weary.”

Jesus, the Lamb of God who takes away the sin of the world, doesn’t only care about our eternal salvation but chooses to bring it about through the very things in this life that wear us down. That summer day, He chose to step into the mundane chore of a trip to the DMV. Being the understanding and compassionate Savior that He is, he most often shows us His love and power through the “little” trials of daily life. 

The moments in life that seem insignificant to us are not trivial for God, for, they are precisely how He saves us through Jesus Christ. He enters our spaces, stresses, sickbeds, our daily grind, even the DMV to prove, “I am here. I am here for you. I am here right now and always.” That is what Jesus did for my husband, and that is what He wants to do for you today. 

“Behold, the Lamb of God, who takes away the sin of the world” (John 1:29).

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This feast focuses on the name of Jesus, derived from the Hebrew name Joshua or Yehoshuah, translating to “Yahweh is salvation” or “Yahweh will save.”

The Feast of the Holy Name, also known historically as the Feast of the Circumcision, was influenced by the writings of St. Paul. In the book of Philippians, Paul emphasizes the exalted status of Jesus’ name, a sentiment that resonated through the ages. The devotion to the Holy Name gained momentum in the 12th century, largely thanks to the efforts of Cistercian monks and nuns. However, it was St. Bernardine of Siena, a 15th-century Franciscan, who popularized it as a means to resolve class conflicts and family feuds in Italian city-states.

The devotion spread further through the preaching of Franciscan and Dominican orders and was widely promoted by the Jesuits in the 16th century. Official recognition came in 1530 when Pope Clement V approved a specific Office of the Holy Name for the Franciscans, and in 1721, Pope Innocent XIII extended its observance to the entire Church.

The Feast of the Holy Name serves as a reminder for Catholics to continuously honor and venerate the name of Jesus. This celebration is a call to embrace the love of Jesus Christ, the Savior of the world, and to let this love grow in every heart.

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Today’s Gospel passage is especially relevant as we begin a new year with resolutions and hope. In this reading we hear John’s declaration echoing the words of Isaiah, “I am the voice of one crying out in the desert, ‘Make straight the way of the Lord.’”

John the Baptist gave this declaration to the Levite priests who came from Jerusalem to Bethany to inquire about his identity. The Evangelist describes Bethany as “across the Jordan,” meaning the side nearest to Jerusalem. Throughout John’s Gospel, John the Baptist and Jesus  encounter confrontation, difficulties, and even death threats in Judea, on this side of the Jordan. For example, when Jesus learns of Lazaraus’ death and intends to cross the Jordan to console Mary and Martha, he says to the disciples, “Let us go back to Judea” (Jn 11:7). The disciples remind Jesus, “Rabbi, the Jews were just trying to stone you, and you want to go back there?” (Jn 11:8). 

John the Baptist, by situating himself across the Jordan in Judea, really is a voice in the wilderness – he’s in a place that is unfamiliar with his message, and where some will be hostile and violent to even the idea of an encounter with the Messiah. Yet John persists prophetically by announcing “Make straight the way of the Lord.”

As we contemplate what it means to follow Jesus this year and to spread his message, are we willing to be a voice in the wilderness, wherever that wilderness may be? Whether in family life, at school, or at work, in the coffee shop, or on a street corner? Are we willing to “cross the Jordan,” to step out of the safety of our comfort zones to share the Gospel? May Saint John the Baptist intercede for us, that God may grant us courage and fortitude this year.

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Saint Basil the Great, born in 330 in Caesarea of Cappadocia, was one of ten children to his parents, St. Basil the Elder and St. Emmelia, with several of his siblings also recognized as saints. He pursued his education in Caesarea, Constantinople, and Athens, where he met his lifelong friend St. Gregory Nazianzen in 352.

Following his studies, Basil established a school of oratory in Caesarea and practiced law for some time. However, he soon shifted his focus to a monastic life, founding a monastery in Pontus, which he managed for five years. His contribution to monasticism includes the creation of a monastic rule that remains influential in Eastern Christianity.

Basil’s path led him to further religious commitments. In 370, he was ordained and became the bishop of Caesarea. His tenure as bishop was marked by significant activity and contributions in various fields, including theology, charity, and church administration. Known for his vast knowledge, eloquence, and immense charity, he was titled “Great” during his lifetime and posthumously named a Doctor of the Church.

A key figure in early Christianity, Basil played a crucial role in affirming Nicene orthodoxy against Arianism in the Byzantine East. His efforts significantly influenced the condemnation of Arianism at the Council of Constantinople in 381-82.

Moreover, Basil actively combated simony and worked tirelessly to aid those affected by drought and famine. He advocated for higher clergy standards and maintained strict clerical discipline. Known for his fearlessness in denouncing evil, he excommunicated those involved in the prostitution trade in Cappadocia. His legacy encompasses his accomplishments in statesmanship, personal holiness, and as one of Christianity’s great orators.

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Saint Gregory Nazianzen, recognized as a Doctor of the Church and often called “the Theologian,” lived a life marked by gentleness, scholarship, and a series of personal and professional challenges. Despite facing numerous controversies, disputes, and misunderstandings, not only with his adversaries but also with those closer to him, his contributions have been increasingly appreciated over time.

Gregory was born into a family of saints in Arianzus, Cappadocia. His father, a bishop, belonged to an era when married clergy were common. Gregory’s education spanned several regions – Cappadocia, Palestine, Alexandria, and Athens. It was in Athens where he forged a deep friendship with St. Basil. At thirty, he left Athens to join Basil in a life dedicated to retreat, prayer, and study, laying a foundation for future monastic practices in both the East and the West.

Returning home to assist his aging father, Gregory was reluctantly ordained, a practice not unusual for that time. Struggling with a sense of unworthiness, he initially fled to Basil but soon returned and wrote a treatise on priesthood, which has inspired many, including St. Gregory the Great.

Gregory’s tenure at Nazianzus was tumultuous, and his inability to engage in confrontational defense of church matters strained his relationship with St. Basil. After a peaceful five-year retirement, he was called to Constantinople, a city then dominated by Arianism and religious strife, often expressed through street fighting and political intrigue.

Despite his unassuming demeanor and initial unpopularity, Gregory’s eloquent sermons on the Trinity gradually earned him respect and fame, attracting listeners like St. Jerome. His appointment as bishop of Constantinople was met with strong opposition, prompting him to resign and retreat into a life of study, writing, and mortification, where he found contentment in his final years.

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Mary and Joseph have not been asked to walk an easy path. They have had to wrestle with the unknown, travel to a distant land, be denied a clean and warm place to stay and give birth, and make use of an animals’ feeding trough for their Child’s first bed. The King of the Universe is reduced to living at the level of an animal.

The shepherds, who in the eyes of observant Jews already live almost at the level of an animal, are blessed by an angelic Christmas concert and sent to be the first witnesses of this earth-shattering event: they rush to find Christ with his humble parents and enter the first Christian church. They then went and told others this amazing story, glorifying and praising God for this mysterious fulfillment of God’s Promise. Did others rush to see for themselves? The Gospel does not tell us. We only know that the shepherds were amazed.

It does tell us something subtle that reveals the inner workings of the heart of our Mother and the Mother of God: “Mary kept all these things, reflecting on them in her heart.” God did not reveal to Mary or Joseph a step-by-step plan for how they were to bring the Messiah into the world, or teach the One through Whom all things were made about the world, or raise the One Who called the Chosen People and gave them the Law how to live within the Law of the Chosen People. They had to walk day by day in faith, without any bullet points or instructions, except those revealed to them in the depths of their obedient hearts (and sometimes in a dream). It was with loving trust that Mary held all that happened in her heart, observing the workings of God, repeating her fiat in every moment and never drawing back from it, even when it was hard to understand, even when it was difficult and painful.

Today, as we lift our prayers in honor of Mary, the Mother of God, on the eighth day of the Eight Days of Christmas, let us ask her to help us ponder God’s action in our hearts with the same loving obedience and trust. Let us ask her to help us be as eager as the shepherds to gather around the manger near her and St. Joseph, to receive the warm light of God’s gentle love. And let us ask her to be a mother to each of us, as Christ gave us his own Mother as his last gift from the Cross.

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In the 4th and 5th centuries, the Christian Church was deeply engaged in discussions about the nature of Christ, focusing on how his divine and human natures coexisted. Central to this debate was a title given to Mary, the mother of Jesus. Known as the “Theotokos” or “God-bearer,” this title for Mary dates back to at least the 3rd century, with its first documented use appearing in Origen of Alexandria’s writings around AD 230. This term evolved to mean “Mother of God,” reflecting the belief that Jesus Christ was both fully divine and fully human.

This title for Mary was widely accepted in Christian circles. However, Nestorius, the patriarch of Constantinople from 428 to 431, challenged this notion. He argued that Mary was the mother of Jesus’s human aspect but not his divine nature. This view was ultimately rejected by the Church, particularly at the Councils of Ephesus in AD 431 and Chalcedon in AD 451. These councils affirmed that Jesus Christ was indeed both fully divine and fully human, united in one person. Consequently, Mary was recognized as the “Mother of God,” since she gave birth to Jesus, who was divine and human.

The term “Mother of God” is not just a title; it represents a significant aspect of Christian doctrine, honoring both Mary and Jesus. Catholics, Orthodox Christians, and many Protestants revere Mary as the “Mother of God,” especially during the Solemnity of Mary Mother of God. This celebration occurs one week after Christmas, concluding the octave of Christmas. It not only honors Mary for her unique role in bearing the incarnate God but also venerates Jesus Christ in his dual nature. During this solemnity, Mary is also honored as the “Queen of Peace,” paralleling the honor given to Jesus as the “Prince of Peace” during Christmas. Significantly, this feast day, on January 1st, also marks the World Day of Peace.

The origins of a feast celebrating Mary’s divine maternity are somewhat unclear, but records suggest the existence of early celebrations. Around 500 AD, the Eastern Church observed a “Day of the Theotokos,” and over time, this evolved into specific Marian feast days in the Byzantine and Coptic calendars. In the Western Church, the Christmas octave traditionally included a strong Marian emphasis. Initially, the eighth day of this octave was dedicated to the Feast of the Circumcision of Jesus, but over time, the focus shifted toward celebrating Mary’s divine maternity. Pope Benedict XIV, in 1751, allowed Portuguese churches to celebrate this aspect of Mary in May, and by 1914, the feast became more widely observed on October 11. It was only in 1931 that it became a universal feast.

Following the Vatican II, Pope Paul VI made a significant change: he replaced the Feast of Jesus’ Circumcision with the Solemnity of Mary Mother of God on January 1st. This decision was aimed at reinstating the ancient Western tradition of emphasizing Mary’s role at the end of the Christmas octave. Pope Paul VI explained that this arrangement not only honors Mary’s part in the salvation narrative but also allows for the renewed worship of Jesus as the newborn Prince of Peace. Additionally, aligning this solemnity with New Year’s Day reinforces its message of peace, making it an appropriate time to celebrate the World Day of Peace. This decision by Pope Paul VI thus underscored the dual celebration of both Mary and Jesus, and their interconnected roles in Christian theology.

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“But to those who did accept him he gave power to become children of God.”

We are on the threshold of a new year yet still in the midst of the celebration of the birth of Our Lord, the Word made Flesh, God-with-us, Jesus, Prince of Peace and King of Kings. 

These days around Christmas and New Years are often punctuated with more than the usual religious observance. Those who never come to Church except at Christmas have been flooded with the light of the Star and the radiance of the Child’s face, perhaps without even being aware that what they so deeply long for has been bestowed on them as a gift. Those of us who celebrate the Eucharist more often, or even weekly, have somehow had our hearts moved by the telling anew of the story that God so loved us that he chose to reach into our lives, to intervene in the history of humanity, in order to claim us as his children. 

To “accept him” implies that someone else has given us something—or Someone—and we have the choice of receiving this gift. Every Advent-Christmas Season we take time to ponder and wonder at how God has chosen us before we have chosen him. How foolish are we who act as though we possessed the higher authority to tell God whether he was acceptable to us or not! No. We who were completely unacceptable were received by God through a free act of his mercy. 

Christmas reminds us, as does the Prologue of John read at Mass today, that God’s love to us is completely unmerited, often unsought, sometimes not accepted. Yet God, year after year reminds us of his free choice for us, his marvelous gift, his magnanimous generosity to shower us with grace upon grace. 

I like to think of Christmas as a rehearsal for our performance in the upcoming new year. At Christmas we rehearse in a sacred season what we should live out in the more profane spaces of our life. God chooses us and we learn to choose others in love and self-sacrifice in the world. God comes to us in the vulnerability and humility of a Babe, and we find the courage to proclaim and to live the beauty of virtues that have been rejected by the society around us. God lifts us up and we find ourselves seeking ways to lift up the world around us, the people, nature, media, so that others might one day receive and accept what we have been so extravagantly given, we who do not deserve such generosity. 

And finally, with our eyes shining with the radiance of the Star and the beauty of the Child’s Face we proclaim that there is more to life than what we see around us, what impinges on our wellbeing, what threatens our futures. God cares. God is here. God gives himself to us that we might be saved even from our very selves. And that is why today we say both Have a Blessed Christmas and a Happy New Year! 

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Pope Saint Sylvester, whom God appointed to govern his holy church in the first years of her temporal prosperity and triumph over her persecuting enemies, was a native of Rome and son to Rufinus and Justa. His pontificate was one of the most important, crucial and eventful of all Popes.

He entered among the clergy of Rome and was ordained priest by Pope Marcellinus, during the terrible persecution of Diocletian. His strength during this time won him great esteem among the members of the Church. Upon the death of Pope Miltiades in 314, Sylvester became Bishop of Rome.

After the persecutions and prodigious effusion of Christian blood during the space of the first three hundred years after the founding of the church, the persecuting kingdoms at length laid down their arms and submitted to the faith and worship of God crucified for us.

During Sylvester’s reign occurred the battle of the Milvian Bridge. Constantine’s victory at this battle over his rival Maxentius on the 28th of October 312 was pivotal for Christianity. Before the battle, there was a vision of the Christian Cross, or Chi-Rho, superimposed on the sun; and the words  “In This Sign, Conquer”, “In hoc signo vinces”.

Constantine had this symbol painted on the shields of his soldiers, won the battle, became emperor of Rome and ultimately legalized Christianity with Edict of Milan.

Also during Sylvester’s pontificate were built the great churches founded at Rome by Constantine, e.g. the Lateran  basilica, the basilica of the Sessorian palace (Santa Croce), the Church of St. Peter’s in the Vatican, and several cemeterial churches over the graves of martyrs. No doubt the pope helped towards the construction of these churches.

In addition, during his reign, great Church councils were held against the heresies of  Donatism, Quartodecimans and Arianism at Nice and Arles that preserved the Orthodoxy of Christianity.

St. Sylvester greatly advanced religion by a punctual discharge of all the duties of his exalted station during the space of twenty-one years and eleven months; and died on the 31st of December 335. He was buried in the cemetery of Priscilla. Pope Sergius II translated his body and deposited it under the altar in a church dedicated to God in his memory. Mention is made of an altar consecrated to God in his honour at Verona, about the year 500; and his name occurs in the ancient Martyrology called St. Jerome’s, published by Florentinius, and in those of Bede, Ado, Usuard, &c. Pope Gregory IX, in 1227, made his festival general in the Latin church; the Greeks keep it on the 10th January.

His feast is given under 31 December in the “Depositio episcoporum”, or list of the burial days of the Roman bishops, which was compiled barely a year after his death; the same date is given in the “Calendar” of Philocalus. This day, therefore, is doubtless the day of his burial.

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