01 January 2025
Circumcision of Our Lord
Today's Holy Mass from Corpus Christi Church, Tynong AUS. You may follow the Mass at Divinum Officium.
The Circumcision of Our Lord, & Octave of Christmas Day
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From Dom Prosper Guéranger's Liturgical Year:
Our newborn King and Savior is eight days old today; the Star that guides the Magi is advancing towards Bethlehem and, five days hence, will be standing over the Stable where our Jesus is being nursed by his Mother. Today, the Son of Man is to be circumcised; this first sacrifice of his innocent Flesh must honor the eighth day of his mortal life. Mysteries abound on this day: let us not pass one of them over, but honor them with all possible devotion and love.
But this Day is not exclusively devoted to the Circumcision of Jesus. The mystery of the Circumcision forms part of that other great mystery, the Incarnation and Infancy of our Savior—a mystery on which the Church fixes her heart, not only during this Octave, but during the whole forty days of Christmastide. Then, as regards our Lord’s receiving the Name of Jesus, a special Feast, which we shall soon be keeping, is set apart in honor of it. There is another object that shares the love and devotion of the Faithful on this great Solemnity. This object is Mary, the Mother of God. The Church celebrates today the august prerogative of this divine Maternity, which was conferred on a mere creature, and which made her the cooperatrix with Jesus in the great work of man’s salvation.
The holy Church of Rome used formerly to say two Masses on the first of January; one was for the Octave of Christmas Day, the other was in honor of Mary. She now unites the two intentions in one Sacrifice, in the same manner as, in the rest of this Day’s Office, she unites together the acts of her adoration of the Son, and the expressions of her admiration for, and confidence in, the Mother.
The Greek Church does not wait for this Eighth Day in order to pay her tribute of homage to Her who has given us our Emmanuel. She consecrates to Mary the first Day after Christmas, that is, the 26th of December, and calls it the Synaxis of the Mother of God, making the two Days one continued Feast. She is thus obliged to defer the Feast of St. Stephen to the 27th of December.
But it is today that we, the children of the Roman Church, must pour forth all the love of our hearts for the Virgin Mother and rejoice with her in the exceeding happiness she feels at having given birth to her and our Lord. During Advent, we contemplated her as pregnant with the world’s salvation; we proclaimed the glory of that Ark of the New Covenant, whose chaste womb was the earthly paradise, chosen by the King of Ages for his dwelling place. Now she has brought him forth, the Infant God; she adores him, Him who is her Son. She has the right to call him her Child; and He, God as he is, calls her in strictest truth his Mother.
Let us not be surprised, therefore, at the enthusiasm and profound respect wherewith the Church extols the Blessed Virgin and her prerogatives. Let us, on the contrary, be convinced that all the praise the Church can give her, and all the devotion she can ever bear towards her, are far below what is due to her as Mother of the Incarnate God. No mortal will ever be able to describe or even comprehend how great a glory accrues to her from this sublime dignity. For as the glory of Mary comes from her being the Mother of God, one would have first to comprehend God himself in order to measure the greatness of her dignity. It is to God that Mary gave our human nature; it is God whom she had as her Child; it is God who gloried in rendering himself, inasmuch as he is Man, subject to her: hence, the true value of such a dignity, possessed by a mere creature, can only be appreciated in proportion to our knowledge of the sovereign perfections of the great God who thus deigns to make himself dependent upon that favored creature. Let us therefore bow down in deepest adoration before the Majesty of our God; let us therefore acknowledge that we cannot respect, as it deserves, the extraordinary dignity of Her whom he chose for his Mother.
The same sublime Mystery overpowers the mind from another point of view—what were the feelings of such a Mother towards such a Son? The Child she holds in her arms and presses to her heart is the Fruit of her virginal womb, and she loves him as her own; she loves him because she is his Mother, and a Mother loves her child as herself, nay, more than herself: but when she thinks upon the infinite majesty of Him who has thus given himself to her to be the object of her love and her fond caresses—she trembles in her humility, and her soul has to turn, in order to bear up against the overwhelming truth, to the other thought of the nine months she held this Babe in her womb, and of the filial smile he gave her when her eyes first met his. These two deep-rooted feelings—of a creature that adores, and of a Mother that loves—are in Mary’s heart. The being Mother of God implies all this—and may we not well say that no pure creature could be exalted more than she? and that in order to comprehend her dignity, we should first have to comprehend God himself? and that only God’s infinite wisdom could plan such a work, and only his infinite power accomplish it?
A Mother of God! —It is the mystery whose fulfillment the world, without knowing it, was awaiting for four thousand years. It is the work which, in God’s eyes, was incomparably greater than that of the creation of a million new worlds, for such a creation would cost him nothing; he has but to speak, and all whatsoever he wills is made. But that a creature should become Mother of God, he has had not only to suspend the laws of nature by making a Virgin Mother, but also to put himself in a state of dependence upon the happy creature he chose for his Mother. He had to give her rights over himself, and contract the obligation of certain duties towards her. He had to make Her his Mother, and Himself her Son.
It follows from this that the blessings of the Incarnation for which we are indebted to the love wherewith the Divine Word loved us, may and ought to be referred, though in an inferior degree, to Mary herself. If she be the Mother of God, it is because she consented to it, for God vouchsafed not only to ask her consent, but, moreover, to make the coming of his Son into this world depend upon her giving it. As this his Son, the Eternal Word, spoke his Fiat over chaos, and the answer to his word was creation; so did Mary use the same word Fiat: —let it be done unto me, she said. (Luke 1:38) God heard her word and, immediately, the Son of God descended into her virginal womb. After God, then, it is to Mary, his ever Blessed Mother, that we are indebted for our Emmanuel.
The divine plan for the world’s salvation included there being a Mother of God: and as heresy sought to deny the mystery of the Incarnation, it equally sought to deny the glorious prerogative of Mary. Nestorius asserted that Jesus was only man; Mary, consequently, was not Mother of God, but merely Mother of a Man called Jesus. This impious doctrine roused the indignation of the Catholic world. The East and West united in proclaiming that Jesus was God and Man, in unity of Person; and that Mary, being his Mother, was, in strict truth, “Mother of God” (Deipara and Θεοτόκος are the respective Latin and Greek terms). This victory over Nestorianism was won at the Council of Ephesus. It was hailed by the Christians of those times with an enthusiasm of faith, which not only proved the tender love they had for the Mother of Jesus, but was sure to result in the setting up of some solemn trophy that would perpetuate the memory of the victory. It was then that began, in both the Greek and Latin Churches, the pious custom of uniting, during Christmas, the veneration due to the Mother with the supreme worship given to the Son. The day assigned for the united commemoration varied in the several countries, but the sentiment of religion which suggested the Feast was one and the same throughout the entire Church.
The holy Pope Sixtus III ordered an immense Mosaic to be worked into the Chancel-Arch of the Church of St. Mary Major, in Rome, as a monument to the holy Mother of God. The Mosaic still exists, bearing testimony as to what was the faith held in the Fifth Century. It represents the various Scriptural types of our Lady, and the inscription of the holy Pontiff is still legible in its bold letters: Xystus Episcopus plebi Dei (Xystus Bishop to the People of God:), for the Saint had dedicated to the Faithful this his offering to Mary, the Mother of God.
Special Chants were also composed at Rome for the celebration of the great mystery of the Word made Man through Mary. Sublime Responsories and Antiphons, accompanied by appropriate music, were written to serve the Church and her children as the expression of their faith, and they are the ones we now use. The Greek Church makes use of some of these very Antiphons for the Christmas Solemnity; so that, with regard to the mystery of the Incarnation, there is not only unity of faith, there is also oneness of devotional sentiment.
MASS
This Station is at St. Mary’s across the Tiber. It was but just that this Basilica should receive such an honor, for it is the most ancient of all the Churches raised by the devotion of the Faithful of Rome in honor of our Blessed Lady. It was consecrated in the 3rd century by St. Callixtus, on the site of the ancient Taberna Meritoria, celebrated even among the Pagans for the fountain of Oil which sprang up in that spot, in the reign of Augustus, and flowed into the Tiber. The piety of the Christians interpreted this as a symbol of the Christ that was afterwards born; and the Basilica is sometimes called, even to this day, Fons Olei.
The Introit is that of the Third Mass of Christmas Day, as are also most of the portions that are chanted by the Choir. It celebrates the Birth of the Child who is born unto us, and is today eight days old.
A Child is born to us, and a Son is given to us: and the government is upon his shoulder; and his name shall be called the Angel of the great Counsel.
Ps. Sing to the Lord a new canticle: for he hath done wonderful things. ℣. Glory, etc. A Child.
In the Collect, the Church celebrates the Fruitful Virginity of the Mother of God, and shows Mary to us as the source whence God poured out upon mankind the blessing of the Incarnation. She expresses to God himself the hopes we have in the intercession of this privileged creature.
COLLECT
O God, who by the fruitful Virginity of Blessed Mary, hast given to mankind the rewards of eternal salvation; grant, we beseech thee, that we may experience Her intercession, by whom we received the Author of Life, our Lord Jesus Christ, thy Son. Who liveth, etc.
EPISTLE
Lesson of the Epistle of St. Paul the Apostle to Titus 2:11-15
Dearly Beloved: The grace of God our Savior hath appeared to all men; Instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, Looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, Who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. These things speak, and exhort: in Christ Jesus our Lord.
These counsels of our great Apostle, who warns the Faithful of the obligation they are under of making a good use of the present life, are most appropriate to this first day of January, which is now the beginning of the New Civil Year. Let us therefore renounce all worldly desires; let us live soberly, justly, and piously, and permit nothing to distract us from the expectation of that blessedness which is our hope. The great God and Savior Jesus Christ, who shows himself to us these days of his mercy, in order to instruct us—will come to us, in a second coming, in order to give us our reward. The beginning of a New Year tells us plainly enough that this last day is fast approaching—let us cleanse ourselves from all iniquity, and become a people acceptable to our Redeemer, a people doing good works.
The Gradual proclaims the grand tidings of the Birth of our Jesus, and invites all nations to give praise to him, as also to the Eternal Father, who had promised him by the Prophets, and at length sent him.
All the ends of the earth have seen the Salvation of our God: sing joyfully to the Lord, all the earth.
℣. The Lord hath made known his Salvation; he hath revealed his justice in the sight of the Gentiles.
Alleluia, alleluia.
℣. God, who at sundry times, and in divers manners, spoke in time past to our fathers, by the Prophets, last of all, in these days, hath spoken to us by his Son. Alleluia.
GOSPEL
Sequel of the holy Gospel according to St. Luke 2:21
At that time: After eight days were accomplished, that the child should be circumcised, his name was called Jesus, which was called by the Angel, before he was conceived in the womb.
The Child is circumcised: he is now not only a member of the human race, his is made today a member of God’s chosen People. He subjects himself to this painful ceremony, to this symbol of one devoted to the Divine service, in order that he may fulfill all justice. He receives, at the same time, his Name: the Name is Jesus, and it means a Savior. A Savior! Then, he is to save us? Yes; and he is to save us by his Blood. Such is the divine appointment, and he has bowed down his will to it. The Incarnate Word is upon the earth in order to offer a Sacrifice, and the Sacrifice is begun today. This first shedding of the Blood of the Man-God was sufficient to the fullness and perfection of a Sacrifice; but he is come to win the heart of the sinner, and that heart is so hard that all the streams of that Precious Blood, which flow from the Cross on Calvary, will scarcely make it yield. The drops that were shed today would have been enough to satisfy the justice of the Eternal Father, but not to cure man’s miseries, and the Babe’s Heart would not be satisfied to leave us uncured. He came for man’s sake, and his love for man will go to what looks like excess—he will carry out the whole meaning of his dear name—he will be our “Jesus,” our Savior.
The Offertory extols the power of our Emmanuel. Now that he is humbled by the wound of the Circumcision, it must be our delight to proclaim his power, his riches, his independence. Let us also magnify his love for us, for it is in order to cure our wounds that he so humbly condescends to feel their smart himself.
Thine are the heavens, and thine is the earth: the world, and the fullness thereof, thou hast founded: justice and judgment are the preparation of thy throne.
SECRET
Receive, O Lord, our offerings and prayers: cleanse us by these mysteries, and mercifully hear us. Through, etc.
At the Communion, the Church rejoices in the Jesus, the Savior, who visits her, and acts up to his sweet Name with such perfection, by redeeming the inhabitants of the whole earth. In the Postcommunion, she prays that, by the intercession of Mary, the Holy Communion may cure our hearts of their sins, that thus we may offer to God the homage of that spiritual circumcision of which the Apostle so often speaks.
All the ends of the earth have see the salvation of our God.
POSTCOMMUNION
May this communion, O Lord, cleanse us from sin: and by the intercession of Blessed Mary, the Virgin Mother of God, make us partakers of thy heavenly remedy. Through, etc.
SECOND VESPERS
The Antiphons and Psalms are the same as in First Vespers. The Capitulum and Hymn of yesterday are repeated; after which are said the following:
℣. The Lord hath made known, alleluia.
℟. His salvation, alleluia.
ANTIPHON OF THE MAGNIFICAT
ANT. Great is the mystery of our inheritance! The womb of a most pure Virgin became the Temple of God. He is not defiled assuming to himself Flesh from her. All nations shall come, saying: Glory be to thee, O Lord!
LET US PRAY
God, who by the Fruitful Virginity of the Blessed Mary, hast given to mankind the rewards of eternal salvation; grant, we beseech thee, that we may experience Her intercession, by whom we received the Author of Life, our Lord Jesus Christ, thy Son. Who liveth, etc.
Commemoration of the Octave of St. Stephen
ANT. But Stephen, full of grace and fortitude, did great signs among the people.
℣. Stephen saw the heavens opened.
℟. He saw and entered; blessed man, to whom the heavens opened.
PRAYER
O Almighty and eternal God, who didst consecrate the first-fruits of Martyrdom in the blood of blessed Stephen the Levite; grant, we beseech thee, that he may intercede for us, who begged mercy, even for his persecutors, of our Lord Jesus Christ, thy Son. Who liveth, etc.
We now give a short selection, from the Offices of this Octave of Christmas Day, which will assist the Faithful in their devotion to the Holy Mother of God. We begin with the Roman Breviary, and take from it the following Responsories of the Matins of the Circumcision.
℟. Rejoice with me all ye that love the Lord: * For that I, when I was little in my own eyes, pleased the Most High, and gave birth to Him that is God and Man.
℣. All generations shall call me Blessed, because God hath regarded the humility of his Handmaid. For that I.
℟. The heart of the Virgin was strengthened, wherein at the message of the Angel, she conceived the divine mysteries. Then did she receive into her chaste womb Him, that is beautiful above all the children of men: * And She, that is Blessed forever, brought forth unto us Jesus, God and Man.
℟. Blessed and venerable art thou, Virgin Mary! that wast found to be Mother of the Savior, yet still the purest Virgin: * He was laid in the Crib, and yet filled heaven with his brightness.
℣. I have heard thy hearing, and I feared; I meditated on thy works, and I trembled: between two animals * He was laid in the Crib, and yet filled heaven with his brightness.
℟. A purest Virgin-Mother, brought forth, without travail, * The Savior of the world: He, that was very King of Angels, drank at the breast of the Virgin-Mother the food that heaven gave.
℣. This chastest living Dwelling becomes, in an instant, God’s own Temple: the purest of Virgins conceives, at the Angel’s word, her Son: * The Savior.
The Greek Church, on the 26th December, (the day she consecrates to the Mother of Jesus,) pours forth to Mary her praises with her wonted profusion. We take from the Menaea the two following strophes, the former of which is also the Benedictus-Antiphon for the Feast of the Circumcision, in the Roman Breviary.
An admirable mystery is this day revealed: the two Natures are united in a new way, God is made Man: he remained what he was, and he assumed what he was not, suffering neither confusion nor division.
When the mystic Vine had produced, without human aid, the Grape-bunch, she carried him in her arms, as the branches their fruit; and she said to him: Thou art my Fruit, thou art my Life, and I know from thyself, my God, that I am what I was: the treasure of my virginity is preserved, and therefore do I confess thee to be the Immutable One, the Word made Flesh. Man I know not; but I acknowledge thee as the Redeemer of lost man. Thy Birth impaired not the purity thou gavest me, for what I was when thou didst enter into my womb, that thou didst leave me at thy Nativity. Therefore is it, that every creature sings to me saying: Rejoice, full of grace!
On this the Eighth Day since the Birth of our Emmanuel, let us consider the great mystery which the Gospel tells us was accomplished in his divine Flesh — the Circumcision. On this day, the earth sees the first-fruits of that Blood-shedding, which is to be its Redemption, and the first sufferings of that Divine Lamb, who is to atone for our sins. Let us compassionate our sweet Jesus, who meekly submits to the knife which is to put upon him the sign of a Servant of God.
Mary, who has watched over him with the most affectionate solicitude, has felt her heart sink within her, as each day brought her nearer to this hour of her Child’s first suffering. She knows that the justice of God does not necessarily require this first sacrifice, or might accept it, on account of its infinite value, for the world’s salvation: and yet, the innocent Flesh of her Son must, even so early as this, be torn, and his Blood flow down his infant limbs.
What must be her affliction at seeing the preparations for this painful ceremony! She cannot leave her Jesus, and yet, how shall she bear to see him writhe under this his first experience of suffering? She must stay, then, and hear his sobs and heartrending cries; she must bear the sight of the tears of her Divine Babe, forced from him by the violence of the pain. We need St. Bonaventure to describe this wonderful mystery. “And if he weeps, thinkest thou his Mother could keep in her tears? No she, too, wept, and when the Babe, who was standing on her lap, perceived her tears, he raised his little hand to her mouth and face, as though he would beckon to her not to weep, for it grieved him to see Her weeping, whom he so tenderly loved. The Mother, on her side, was touched to the quick at the suffering and tears of the Babe, and she consoled him by caresses and fond words; and as she was quick to see his thoughts, as though he had expressed them in words, she said to him: If thou wishest me to cease weeping, weep not thou, my Child! If thou weepest, I must weep too. Then the Babe, from compassion for the Mother, repressed his sobs, and Mary wiped his eyes and her own, and put his Face to her own, and gave him her Breast, and consoled him in every way she could.” (Meditation on the Life of Christ, by St Bonaventure)
And now, what shall we give in return to this Savior of our souls for the Circumcision, which he has deigned to suffer, in order to show us how much he loved us? We must, according to the teaching of the Apostle, circumcise our heart from all its evil affections, its sins, and its wicked inclinations; we must begin, at once, to live that new life, of which the Infant Jesus is the sublime model. Let us thus show him our compassion for this his earliest suffering for us, and be more attentive, than we have hitherto been, to the example he sets us.
The following beautiful Sequence will assist us to praise this mystery of the Divine Infancy. We have taken it from the ancient Missals of the Church of Paris.
SEQUENCE
This day, there hath been shown to us the wonderful power of grace, in the Circumcision of the Infant-God.
A Name of heaven’s making, a Name that means Salvation — and it is “Jesus” — is given to him.
This Name imports Salvation to man: it is the Name which the month of the Lord hath uttered from eternity.
The Angel revealed it, months ago, to the Mother of God, and to her holy spouse.
Sacred name! thou conquerest Satan’s wicked power, and the sins of the world.
“Jesus,” our ransom! “Jesus,” hope of the afflicted! our souls are sick — do thou heal them.
What is wanting in man, supply by thy Name, which means and gives salvation.
May thy Circumcision be the cleansing and the healing of our heart’s wounds.
May the Blood thou didst shed purify our stains, refresh our parched hearts, and give consolation to the sad.
We are beginning now a New Year, when friends give Gifts to friends; let thine, dear “Jesus,” be the preparing us our recompense.
Amen.
Adam of Saint-Victor offers us one of his Hymns, to help us to speak the praises of the Holy Mother of Jesus. It is an extremely graceful poem, and, for a long period, was to be found in the ancient Roman-French Missals.
SEQUENCE
Hail, Mother of the Savior! Vessel elect, Vessel of honor, Vessel of heavenly grace!
Vessel predestined from eternity, Vessel of singular beauty, Vessel formed by the hand of the All- Wise One.
Hail, holy Mother of the Word! the Flower that grew midst thorns, thyself the thornless Flower, that decked the thorny Earth.
The thorny earth are we, bleeding from the prickly thorns of sin: and thou, Oh! thou art free from thorns.
Thou art the Gate of the sanctuary closed for the Prince. Thou art the Fountain of the gardens, the Casket of sweet ointments and perfumes.
Thy fragrance is sweeter than that of Cinnamon, or Myrrh, or Frankincense, or aromatic Balm.
Hail, Virgin of Virgins! Mediatrix of men! Mother of the Jesus who saved us.
Myrtle of temperance, Rose of patience, Spikenard most fragrant!
Vale of humility! Soil most fruitful, though untilled!
Flower of the field! matchless Lily of the valley, that broughtest forth Christ!
Heavenly Paradise! Cedar-tree untouched, yet breathing forth such sweetness!
Purity and beauty, sweetness and fragrance, are all in thee above measure.
Thou art the Throne of Solomon, the throne rich above all others in form and substance.
The whiteness of the Ivory prefigures thy Chastity; the glittering Gold, thy Charity.
The palm thou holdest is like no other: thou hast no equal among creatures on earth or in heaven.
Thou art the glory of the human race, and art privileged with virtues above Angels and men.
As the sun is brighter than the moon, and the moon is brighter than the stars; so is Mary exalted above all creatures.
The sun’s light, which no eclipse quenches, is Mary’s virginal purity: the sun’s unfailing heat, is her undying charity.
Hail, Mother of Mercy! Thou art the noble dwelling of the blessed Trinity;
But, for the majesty of the Incarnate Word, thou didst prepare a special sanctuary.
O Mary, Star of the Sea! Peerless Queen, set above all the heavenly choirs!
Seated on thy lofty throne, commend us to thy Son; nor suffer our enemies to defeat us by strength or craft.
In the battle we are fighting, may we be safely shielded by thy protection. Our enemy’s obstinacy and skill must needs yield to thy power, and his treachery to thy watchful care.
O Jesus! Word of the Eternal Father! save us the devoted servants of thy Mother. We are guilty, absolve us. Save us by thy grace, and make us like to thee in the brightness of thy glory.
Amen.
The Circumcision of Our Lord: a Created Share in God's Own Life
A sermon for today. Please remember to say 3 Hail Marys for the Priest.
St Fulgentius, Bishop & Confessor
From Fr Alban Butler's Lives of the Saints:
Extracted from his works, and from his life, accurately written by a disciple of great abilities, the companion of his exile: and dedicated to Felician, his successor in the see of Ruspa. The author declares himself a monk: consequently was not the deacon Ferrandus, as some critics imagine
A. D. 533.
FABIUS CLAUDIUS GORDIANUS FULGENTIUS was the descendant of a noble senatorian family of Carthage: but much decayed in its splendor by the invasion of the Vandals. His father Claudius, being unjustly deprived of his house in Carthage, which was made over to the Arian priests, settled at an estate belonging to him at Telepte, the capital city of the province of Byzacena. Our saint was born in 468, about thirty years after the Barbarians had dismembered Africa from the Roman empire. He was educated in sentiments of piety with his younger brother, under the care of his mother Mariana, who was left a young widow. Being, by her particular direction, taught the Greek very young, he spoke it with as proper and exact an accent as if it had been his native language. He also applied himself to Latin, and all the useful parts of human literature, under masters distinguished for consummate abilities: yet he knew how to mingle business with study; for he took upon himself the regulation of the family concerns, in order to ease his mother of the burden. His prudent circumspection in all the affairs he transacted, his virtuous conduct, his mild carriage to all, and more especially his deference for his mother, without whose express orders or approbation he never did any thing, caused him to be beloved and admired wherever his name was known. He was chosen procurator, that is, lieutenant-governor, and general receiver of the taxes of Byzacona. But it was not long before he grew disgusted with the world; and being justly alarmed at its dangers he armed himself against them by pious reading, assiduous prayer, and rigorous fasting. His visits to monasteries were frequent; and happening among other books of spiritual entertainment, to read a sermon of St. Austin on the thirty-sixth psalm, in which that father treats of the world and the short duration of human life, he felt within him strong desires of embracing the monastic state.
Huneric, the Arian king, had driven most of the orthodox bishops from their sees. One of these, named Faustus, had erected a monastery in Byzacena. It was to him that the young nobleman addressed himself for admittance; but Faustus immediately objecting the tenderness of his constitution, discouraged his desires with words of some harshness; “Go,” said he, “and first learn to live in the world abstracted from its pleasures. Who can well suppose, that you on a sudden, relinquishing a life of softness and ease, can take up with our coarse diet and clothing, and can inure yourself to our watchings and fastings?” The saint, with downcast eyes, modestly replied: “He, who hath inspired me with the will to serve him, can also furnish me with courage and strength.” This humble, yet resolute answer, induced Faustus to admit him on trial. The saint was then in the twenty-second year of his age. The news of so unthought of an event both surprised and edified the whole country; many even imitated the example of the governor. But Mariana his mother, in transports of grief, ran to the monastery, crying out at the gates: “Faustus! restore to me my son; to the people, their governor: the church always protects widows; why then rob you me, a desolate widow, of my son?” She persisted several days in the same tears and cries. Nothing that Faustus could urge was sufficient to calm her, or prevail with her to depart without her son. This was certainly as great a trial of Fulgentius’s resolution as it could well be put to; but the love of God, having the ascendant in his breast, gave him a complete victory over all the suggestions of nature: Faustus approved his vocation, and accordingly recommended him to the brethren. The saint having now obtained all he wished for in this world, made over his estate to his mother, to be discretionally disposed of by her in favor of his brother, as soon as he should be arrived at a proper age. He totally abstained from oil and every thing savory; from wine also, drinking only water. His mortifications brought on him a dangerous illness; yet after recovery he abated nothing in them. The persecution breaking out anew, Faustus was obliged to withdraw; and our saint, with his consent, repaired to a neighboring monastery, of which Felix, the abbot, would fain resign to him the government. Fulgentius was much startled at the proposal, but an length was prevailed upon to consent that they should jointly execute the functions. It was admirable to observe with what harmony these two holy abbots for six years governed the house. No contradiction ever took place between them each always contended to comply with the will of his colleague. Felix undertook the management of the temporal concerns; Fulgentius’s province was to preach and instruct.
In the year 499, the country being ravaged by an irruption of the Numidians, the two abbots were necessitated to fly to Sicca Veneria, a city of the proconsular province of Africa. Here it was, that an Arian priest ordered them to be apprehended and scourged on account of their preaching the consubstantiality of the Son of God. Felix, seeing the executioners seize first on Fulgentius, cried out: “Spare that poor brother of mine, whose delicate complexion cannot bear torments; let them rather be my portion who am strong of body.” They accordingly, at the instigation of this wicked priest, fell on Felix first, and the old man endured their stripes with the greatest alacrity. When it was Fulgentius’s turn to experience the same rigorous treatment, he bore the lashes with great patience; but feeling the pain excessive, that he might gain a little respite and recruit his spirits, he requested his judge to give ear to something he had to impart to him. The executioners thereupon being commanded to desist, he began to entertain him with an account of his travels. This savage monster expected nothing more than some overtures to be proposed to him of an intention to yield; but finding himself disappointed, in the utmost rage, ordered his torments to be redoubled. At length having glutted his barbarity, the confessors were dismissed, their clothes rent, their bodies inhumanly torn, and their beards and hair plucked off. The very Arians were ashamed of such cruelty, and their bishop offered to punish the priest, if Fulgentius would but undertake his prosecution. His answer was, that a Christian is never allowed to seek revenge; and for their parts it was incumbent on them not to lose the advantage of patience, and the blessings accruing from the forgiving of injuries The two abbots, to avoid an additional effort of the fury of these heretics travelled to Ididi, on the confines of Mauritania. Here Fulgentius went aboard a ship for Alexandria, being desirous, for the sake of greater perfection, to visit the deserts of Egypt, renowned for the sanctity of the solitaries who dwelt there. But the vessel touching at Sicily, St. Eulalius, abbot a Syracuse, diverted him from his intended voyage, on assuring him, that “a perfidious dissension had severed this country from the communion of Peter,”* meaning that Egypt was full of heretics, with whom those that dwelt there were obliged either to join in communion, or be deprived of the sacraments The liberality and hospitality of Fulgentius to the poor, out of the small pittance he received for his particular subsistence, made Eulalius condemn himself of remissness in those virtues, and for the future imitate so laudable an example.
Our saint having laid aside the thoughts of pursuing his voyage to Alexandria, embarked for Rome, to offer up his prayers at the tombs of the apostles. One day passing through a square called Palma Aurea, he saw Theodoric, the king of Italy, seated on an exalted throne, adorned with pompous state, surrounded by the senate, and his court, with all the grandeur of the city displayed in the greatest magnificence: “Ah!” said Fulgentius, “how beautiful must the heavenly Jerusalem be, if earthly Rome be so glorious! What honor, glory, and joy will God bestow on the saints in heaven, since here in this perishable life he clothes with such splendor the lovers and admirers of vanity!” This happened towards the latter part of the year 500, when hat king made his first entry into Rome. Fulgentius returned home in a short time after, and was received with incredible joy. He built a spacious monastery in Byzacena, but retired to a cell himself, which was situate on the sea-shore. Here his time was employed in writing, reading, prayer, mortification, and the manual labor of making mats and umbrellas of palm-tree leaves. Faustus, who was his bishop, obliged him to resume the government of his monastery; and many places at the same time sought him for their bishop. King Thrasimund having prohibited by edict the ordination of orthodox bishops, several sees by this means had been long vacant and destitute of pastors. The orthodox prelates resolved to remedy this inconveniency, as they effectually did; but the king receiving intelligence of the matter, caused Victor, the primate of Carthage, to be apprehended. All this time our saint lay concealed, though sought after eagerly by many citizens for their bishop. Thinking the danger over, he appeared again: but Ruspa now a little town called Alfaques, in the district of Tunis, still remained without a pastor; and by he consent of the primate, while detained in the custody of the king’s mesengers, Fulgentius was forcibly taken out of his cell, and consecrated Bishop in 508.
His new dignity made no alteration in his manners. He never wore the irarium, a kind of stole then used by bishops, nor other clothes than his usual coarse garb, which was the same in winter and summer. He went sometimes barefoot: he never undressed to take rest, and always rose to prayer before the midnight office. His diet chiefly consisted of pulse and herbs, with which he contented himself, without consulting the palate’s gratification by borrowed tastes: but in more advanced years, finding his sight impaired by such a regimen, he admitted the use of a little oil. It was only in very considerable bodily indispositions, that he suffered a drop on two of wine to be mingled with the water which he drank; and he never could be prevailed upon in any seeming necessity to use the least quantity of flesh-meat, from the time of his monastic profession till his death. His modesty, meekness, and humility, gained him the affection of all, even of the ambitious deacon Felix, who had opposed his election, and whom the saint received and treated with the most cordial charity. His great love for a recluse life induced him to build a monastery near his own house at Ruspa, which he designed to put under the direction of his ancient friend Felix; but before the building could be completed, or he acquit himself to his wish of his episcopal duties, orders were issued from King Thrasimund, for his banishment to Sardinia, with others to the number of sixty orthodox bishops. Fulgentius, though the youngest of this venerable body, who were transported from Carthage to Sardinia, was notwithstanding their sole oracle in all doubts, and their tongue and pen upon all occasions; and not only of them, but even of the whole church of Africa. What spread a brighter lustre on these amiable qualities, were the humility and modesty with which he always declared his sentiments: he never preferred his counsel to that of another, his opinion he never intruded. Pope Symmachus, out of his pastoral care and charity, sent every year provisions in money and clothes to these champions of Christ.1 A letter of this pope to them is still extant,2 in which he encourages and comforts them; and it was at the same time that he sent them certain relics of SS. Nazarius and Romanus, “that the example and patronage,”3 as he expresses it, “of those generous soldiers of Christ, might animate the confessors to fight valiantly the battles of the Lord.” Saint Fulgentius, with some companions, converted his house at Cagliari into a monastery; which immediately became the comfort of all in affliction, the refuge of the poor, and the oracle to which the whole country resorted for deciding their controversies without appeal. In this retirement the saint composed many learned treatises for confirming and instructing the faithful in Africa. King Thrasimund, hearing that he was their principal support, and their invincible advocate, was desirous of seeing him; and having accordingly sent for him, appointed him lodgings in Carthage. The king then drew up a set of objections, to which he required his immediate answer: the saint without hesitation complied with, and discharged the injunction; and this is supposed to be his book, entitled, An Answer to Ten Objections. The king equally admired his humility and learning, and the orthodox triumphed exceedingly in the advantage their cause gained by this piece. To prevent a second time the same effect, the king, when he sent him new objections, ordered them to be only read to him. Fulgentius refused to give an answer in writing, unless he was allowed to take a copy of them. He addressed, however, to the king an ample and modest confutation of Arianism, which we have under the title of his Three Books to King Thrasimund. The prince was pleased with the work, and granted him permission to reside at Carthage; till upon repeated complaints from the Arian bishops of the success of his preaching, which threatened they said, a total extinction of their sect in Carthage, he was sent back to Sardinia in 520. Being ready to go aboard the ship, he said to a catholic, whom he saw weeping. “Grieve not, Juliatus!” for that was his name, “I shall shortly return, and we shall see the true faith of Christ flourish again in this kingdom, with full liberty to profess it; but divulge not this secret to any.” The event confirmed the truth of the prediction. His humility concealed the multiplicity of miracles which he wrought, and he was wont to say: “A person may be endowed with the gift of miracles, and yet may lose his soul: miracles ensure not salvation; they may indeed procure esteem and applause; but what will it avail a man to be esteemed on earth, and afterwards be delivered up to hell torments?” If the sick, for whom he prayed, recovered, to avoid being puffed up with vain-glory, he ascribed it wholly to the divine mercy. Being returned to Cagliari, he erected a new monastery near that city, and was exceedingly careful to supply his monks with all necessaries, especially in sickness; but would not suffer them to ask for any thing, alleging, “That we ought to receive all things as from the hand of God. with resignation and gratitude.” Thus he was sensible how conducive the unreserved denial of the will is for perfecting ourselves in the paths of virtue.
King Thrasimund died in 523, having nominated Hilderic his successor. Knowing him inclined to favor the orthodox, he exacted from him an oath, that he would never restore their profession. To evade this, Hilderic, before the death of his predecessor, signed an order for the liberty of the orthodox churches, but never had the courage to declare himself of the same belief; his lenity having quite degenerated into softness and indolence. However, the professors of the true faith called home their pastors. The ship which brought them back, was received at Carthage with the greatest demonstrations of joy: the shore echoed far and near with repeated acclamations, more particularly when Fulgentius appeared on the upper deck of the vessel. The confessors went straight to the church of St. Agileus, to return thanks to God, and were accompanied by thousands; but on their way, being surprised with a sudden storm, the people, to show their singular regard for Fulgentius, made a kind of umbrella over his head with their cloaks to defend him from the inclemency of the storm. The saint hastened to his own church, and immediately set about the reformation of the abuses that had crept in during the persecution, which had now continued seventy years; but this reformation was carried on with a sweetness that won, sooner or later, the hearts of the most vicious. In a council held at Junque, in 524, a certain bishop, named Quodvultdeus, disputed the precedency with our saint, who made no reply, though he would not oppose the council, which ordered him to take the first place. The other resented this as an injury offered to the dignity of his see; and St. Fulgentius, in another council soon after, publicly requested that Quodvultdeus might be allowed the precedency. His talents for preaching were singular; and Boniface, the archbishop of Carthage, never heard him without watering, all the time, the ground with his tears, thanking God for having given so great a pastor to his church.*
About a year before his death, he secretly retired from all business into a monastery on the little island, or rock, called Circinia, in order to prepare himself for his passage to eternity, which he did with extraordinary fervor. The necessities and importunities of his flock recalled him to Ruspa a little before his exit. He bore the violent pains of his last illness for seventy days with admirable patience, having this prayer almost always in his mouth:* “Lord, grant me patience now, and hereafter mercy and pardon.” The physicians advised him the use of baths; to whom he answered “Can baths make a mortal man escape death, when his life is arrived at its final period?” He would abate nothing of his usual austerities without an absolute necessity. In his agony, calling for his clergy and monks, who were all in tears, he begged pardon if he had ever offended any one of them; he comforted them, gave them some short, moving instructions, and calmly breathed forth his pious soul in the year 533, and of his age the 65th, on the 1st of January, on which day his name occurs in many calendars soon after his death, and in the Roman; but in some few on the 16th of May,—perhaps the day on which his relics were translated to Bourges, in France, about the year 714, where they still remain deposited.† His disciple relates, that Pontian, a neighboring bishop, was assured in a vision of his glorious immortality. The veneration for his virtues was such, that he was interred within the church, contrary to the law and custom of that age, as is remarked by the author of his life. St. Fulgeutius proposed to himself St. Austin for a model; and, as a true disciple, imitated him in his conduct, faithfully expounding his doctrine, and imbibing his spirit.
The Circumcision of Our Lord
From Fr Alban Butler's Lives of the Saints:
CIRCUMCISION was a sacrament of the Old Law, and the first legal observance required by Almighty God of that people, which he had choser preferably to all the nations of the earth to be the depositary of his revealed truths.—These were the descendants of Abraham, whom he had enjoined it, under the strictest penalties,1 several hundred years before the giving of the law to Moses on Mount Sinat; and this on two several accounts: First, as a distinguishing mark between them and the rest of mankind. Secondly, as a seal to a covenant between God and that patriarch: whereby it was stipulated on God’s part to bless Abraham and his posterity; while on their part it implied a holy engagement to be his people, by a strict conformity to his laws. It was, therefore, a sacrament of initiation in the service of God, and a promise and engagement to believe and act as he had revealed and directed Circumcision is also looked upon by St. Austin, and by several eminent modern divines,2 to have been the expedient, in the male posterity of Abraham, for removing the guilt of original sin which in those who did not belong to the covenant of Abraham, nor fall under this law was remitted by other means, probably by some external act of faith.
This law of circumcision continued in force till the death of Christ: nence our Saviour being born under the law, it became him, who came to teach mankind obedience to the laws of God, to fulfil all justice, and to submit to it. Therefore, he was made under the law, that is, was circumcised, that he might redeem them that were under the law, by freeing them from the servitude of it; and that those, who were in the condition of servants before, might be set at liberty, and receive the adoption of sons in baptism; which by Christ’s institution, succeeded to circumcision. On the day he was circumcised he received the name of JESUS, the same which had been appointed him by the angel before he was conceived.3 The reason of his being called JESUS is mentioned in the gospel:4 For he shall save his people from their sins. This he effected by the greatest sufferings and humiliations; having humbled himself, as St. Paul says,5 not only unto death, but even to the death of the cross; for which cause God hath exalted him, and hath given him a name which is above all names; that at the name of JESUS every knee should bow: agreeably to what Christ says of himself,6 All power is given unto me in heaven and in earth.*
Christ being not only innocent, but incapable of sin, could stand in no need of circumcision, as an expedient then in use for the remission of sin He was pleased, however, to subject himself to this humbling and painful rite of the Mosaic dispensation for several reasons: as, First, to put an end in an honorable manner to a divine, but temporary, institution, by taking it upon his own person. Secondly, to prove the reality of his human body; which, however evident from this and so many other actions and sufferings of his life, was denied by several ancient heretics. Thirdly, to prove himself not only the son of man, but of that man in particular of whose seed the Messiah was promised to come: thus precluding any future objection that might be raised by the Jews against his divine mission in quality of Messiah, under the pretence of his being an alien; and hereby qualifying himself for free conversation with them for their own spiritual advantage: setting us all a pattern of undergoing voluntarily several hardships and restraints, which, though not necessary on our own account, may be of great use to promote the good of others. Christ not being like other Jewish children, who could not know or fear the pain of circumcision, when they were going to suffer the operation, was perfectly sensible of it beforehand, and with calmness and intrepidity offered himself willingly to suffer the knife, and shed the first-fruits of his sacred blood in this painful manner. Under the smart this divine infant shed tears, but not as other children; for by them, with the most tender love and compassion, he bewailed chiefly our spiritual miseries, and at the same time presented with joy his blood as the price of our redemption to his Father. Fourthly, by thus humbling himself under this painful operation, he would give us an early pledge and earnest of his love for us, of his compassion for our miseries, and of his utter detestation of sin. The charity and zeal which glowed in his divine breast, impatient, as it were, of delay, delighted themselves in these first-fruits of humiliation and suffering for our sakes, till they could fully satiate their thirst by that superabundance of both, in his passion and death. With infinite zeal for his Father’s honor, and charity for us sinners, with invincible patience, and the most profound humility, he now offered himself most cheerfully to his Father to undergo whatever he was pleased to enjoin him. Fifthly, he teaches us by the example of voluntary obedience to a law that could not oblige him, to submit with great punctuality and exactness to laws of divine appointment; and how very far we ought to be from sheltering our disobedience under lame excuses and frivolous pretexts. Sixthly, by this ceremony, he humbled himself to satisfy for our pride, and to teach us the sincere spirit of humility. What greater humiliation can be imagined than for Him who is the eternal Son of God, in all things equal to his Father, to conceal these glorious titles under the appearance of a sinner? What a subject of confusion to us, who, being abominable criminals, are ashamed to pass for what we are, and desire to appear and be esteemed what we are not1 Shall we not learn from this example of Christ to love humiliations, especially as we cannot but acknowledge that we deserve every reproach and all manner of contempt from all creatures? Seventhly, by beginning the great work of our salvation in the manner he was one day to finish it; suffering in his own person the punishment of sin, to deliver us from both sin and its punishment, he confounds the impenitence of sinners who will suffer nothing for their own sins; and inculcates the necessity of a spiritual circumcision, whereof the external was but the type and figure, as the apostle puts us in mind.7
It is manifest, beyond all contradiction, from several texts of the Old Testament,8 that men under that dispensation ought not to have rested in the external act alone, but should have aspired from the letter to the spirit, from the carnal to a spiritual circumcision. These texts, at the same time that they set forth its necessity, describe it as consisting in a readiness and willing disposition to conform to the will of God, and submit to it when known, in every particular. They in consequence require a retrenchment of all inordinate and superfluous desires of the soul, the keeping a strict guard and government over ourselves, a total abstinence from criminal, and a prudent reserve even in the lawful gratifications of sense and appetite. If such instances of spiritual circumcision were required of those under the Old Law, to qualify them for acceptance with God, can any thing less than the same entitle us Christians to the claim of spiritual kindred with faithful Abraham, and to share of that redemption which Christ began this day to purchase for us at the expense of his blood? We must cut off whatever inordinate or superfluous desires of riches, honors, or pleasures reign in our hearts, and renounce whatever holds us wedded to our senses or the world. Though this sacrifice required the last drop of our blood, we ought cheerfully to make it. The example of Christ powerfully excites us not to spare ourselves. A thousand irregular affections reign in our souls, and self-love is master there. This enemy is only to be expelled by compunction, watchfulness over ourselves, perfect obedience, humble submission to correction, voluntary self-denials, and patience under crosses. To these endeavors we must join earnest prayer for the necessary grace to discover, and courageously crucify whatever opposes the reign of the pure love of God in our affections. If we are conscious to ourselves of having taken a contrary course, and are of the unhappy number of the uncircumcised in heart; what more proper time to set about a thorough reformation, by cutting off whatever is inconsistent with or prejudicial to the true Christian spirit, than this very day, the first of the new year? that so it may be a new year to us in the most Christian and beneficial sense of the word.*
Wherefore, after having consecrated its first-fruits to God, by the mos sincere and fervent homage of praise and adoration; after having paid him the just tribute of thanksgiving for all his benefits, and in particular for the mercy by which he vouchsafes us still time to appease his anger, and serve him; it becomes us to allot some part of this day to tears of compunction for our past offences, and to the diving into the source of our spiritual sloth and other irregularities, with a view to the amendment of our lives, and the preventing of relapses: not contenting ourselves with general purposes, which cost self-love so little, the insufficiency of which our own experience has convinced us of; we must lay the axe to the root, and seriously resolve to decline, to the best of our power, the particular occasions which have betrayed us into sin, and embrace the most effectual means of reformation of life and improvement in virtue. Every year ought to find us more fervent in charity; every day ought our soul to augment in strength, and be decked with new flowers of virtue and good works. If the plant ceases to grow, or the fruit to ripen, they decay of course, and are in danger of perishing. By a rule far more sacred, the soul, which makes not a daily progress in virtue loses ground: a dreadful symptom in the spiritual life.
The more intense ought our fervor to be, as we draw the nearer to the end of our course: So much the more, says the apostle, as you perceive the day to approach,9 the day of retribution to each according to his works, which will be that of our death, which may be much nearer than we are willing to imagine. Perhaps we may not live to the end of this very year: it will be the case of thousands, who at this time are as regardless of it as we can be. What security can we have against a surprise, the consequences whereof are infinite and irretrievable, except that of a sincere and speedy conversion, of being upon our guard against temptations, of dedicating effectually this ensuing year and the remainder of our short lives to God, our last end and only good, and frequently imploring his grace and mercy. It is our blessed Saviour’s advice and injunction: Watch ye therefore; praying at all times, . . . that you may be accounted worthy to stand before the Son of man10
The Christian’s devotion on this day ought to consist, first, in the solemn consecration of the first-fruits of the year to God; and secondly, in honoring the mystery of the Incarnation of the Son of God, particularly his birth and circumcision. The church invites us on this day to unite our homages with the seraphic ardors and transports of devotion with which the glorious Mother of God assisted at these wonderful mysteries which we commemorate, but in which she acted herself so great a part. With what sentiments did Mary bear in her womb, bring forth, and serve her adorable son, who was also her God? with what love and awe did she fix her eyes upon him? particularly at his circumcision, who can express in what manner she was affected when she saw him subjected to this painful and humbling ceremony? Filled with astonishment, and teeming affections of love and gratitude, by profound adorations and praise she endeavored to make him all the amends in her power, and the best return and acknowledgment she was able. In amorous complaints that he would begin, in the excess of his love, to suffer for us in so tender an age, and to give this earnest of our redemption, she might say to him: Truly thou art to me a spouse of blood.11 With the early sacrifice Christ here made of himself to his Father, she joined her own offering her divine son, and with and through him herself, to be an eternal victim to his honor and love, with the most ardent desire to suffer all things, even to blood, for the accomplishment of his will. Under her mediation we ought to make him the tender of our homages, and with and through this holy Redeemer, consecrate ourselves to God without reserve.
Collect of the Octave Day of the Nativity of Christ ~ Indulgenced on the Feast?
According to the Apostolic Penitentiary, a partial indulgence is granted to those who on the feast of any Saint recite in his honour the oration of the Missal or any other approved by legitimate Authority.
V. O Lord, hear my prayer.
Let us pray.
O God, Who, by the fruitful virginity of the Blessed Mary, hast given unto mankind the rewards of everlasting life; grant, we beseech thee, that we may continually feel the might of her intercession, through whom we have worthily received the Author of our life, our Lord Jesus Christ, thy Son:
Who with thee liveth and reigneth, in the unity of the Holy Spirit, God, world without end.
℟. Amen.
Nota Bene ~ Since today is a Feast of Our Lord & not of a Saint, I've no idea if this Collect is actually indulgenced, but honouring Our Lord on the Commemoration of the First Shedding of His Precious Blood for our redemption cannot be a bad thing.
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