Our God is a God of joy, who delights in being with us. As a people of faith, we rejoice in our Saviour, who hears us when we call him and renews us in his love.
We pray for Pope Francis and the bishops of the Church. Through their words and actions, may they spread the message of joy throughout the world that God is present among us.
Lord, hear us.
Lord, hear our prayer.
We pray for all Christians who are enduring religious persecution. May they be free to openly celebrate the coming of the Saviour this Christmas.
Lord, hear us.
Lord, hear our prayer.
We pray for all families who are living in division and tension. May the true spirit of Christmas touch their hearts and lead to healing and peace.
Lord, hear us.
Lord, hear our prayer.
We pray for our faith community. As we prepare for Christmas, may our hearts be open to the many ways we can serve others.
Lord, hear us.
Lord, hear our prayer.
We pray for …
Lord, hear us.
Lord, hear our prayer.
We pray for the sick of our parish and for all who have asked for our prayers.
We pray for those who have died recently and those whose anniversaries occur at this time. May they all now take their place at the banquet of the Lord.
Lord, hear us.
Lord, hear our prayer.
Come, O come, Emmanuel. Draw near to your people, whose hearts are open to you in prayer. We ask this through Christ, our Lord.
Amen.
Our God is a God of justice who leads us to joy. As men and women of faith, we place our trust in God, who is always ready to extend mercy to those who reach out in prayer.
We pray for Pope Francis and the bishops of the Church. May they continue to open our hearts and minds to the knowledge and proper understanding of God’s love for us.
Lord, hear us.
Lord, hear our prayer.
We pray for the leaders of nations and political parties who proclaim a Christian message. May their voices be heard above those who strive to remove Christ from the season of hope.
Lord, hear us.
Lord, hear our prayer.
We pray for the peacemakers of our world. May they be supported in their efforts to bring hope to those who are trapped in conflict.
Lord, hear us.
Lord, hear our prayer.
We pray for our faith community during this season of Advent. May we prepare for the coming of Christ by reaching out to those who are most in need, as he did.
Lord, hear us.
Lord, hear our prayer.
We pray for …
Lord, hear us.
Lord, hear our prayer.
We pray for the sick of our parish and for all who have asked for our prayers.
We pray for those who have died recently and for those whose anniversaries we recall at this time. May they be welcomed into the eternal peace of God’s kingdom.
Lord, hear us.
Lord, hear our prayer.
Come, O come, Emmanuel. May your justice flourish in our time, and may the fullness of your peace come to all who have placed their trust in you. We ask this through Christ, our Lord.
Amen.
Encouraged by the words of Scripture, we strive to live in the way that is pleasing to God. As a people of hope, we bring our prayers and petitions before the Lord.
We pray for Pope Francis and the bishops of our Church. May their words of peace and goodwill in this season of Advent be heard and heeded throughout the world.
Lord, hear us.
Lord, hear our prayer.
We pray for our civic leaders. May they share the vision of proclaiming the hope and peace promised by Jesus.
Lord, hear us.
Lord, hear our prayer.
We pray for all people who are apprehensive about life. May they find hope through a growing awareness of God’s unconditional love for each one of us.
Lord, hear us.
Lord, hear our prayer.
We pray for our faith community. During this season of Advent, may the Spirit open our hearts to God’s message of hope and goodwill, especially within families.
Lord, hear us.
Lord, hear our prayer.
We pray for …
Lord, hear us.
Lord, hear our prayer.
We pray for our sick relatives and friends, and for all who feel forgotten in their hour of need. We pray for those who have died recently and for all whose anniversaries occur at this time. May they enjoy eternal peace in God’s kingdom.
Lord, hear us.
Lord, hear our prayer.
Merciful God, through these prayers, continue to show us the way to your peace. We trust in you, through Christ our Lord.
Amen.
Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.
Mary set out and went as quickly as she could to a town in the hill country of Judah. She went into Zechariah’s house and greeted Elizabeth. Now as soon as Elizabeth heard Mary’s greeting, the child leapt in her womb and Elizabeth was filled with the Holy Spirit. She gave a loud cry and said, ‘Of all women you are the most blessed, and blessed is the fruit of your womb. Why should I be honoured with a visit from the mother of my Lord? For the moment your greeting reached my ears, the child in my womb leapt for joy. Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled.’
(Luke 1:39–44)
Points of interest and Catholic lore
Elizabeth’s response to the visit of her young kinswoman is quite remarkable. She had no way of knowing what had happened to Mary, but she receives a sudden intuition from God and is ‘filled with the Holy Spirit’. Elizabeth and the child she carries both recognise and respond to an in-breaking of God’s action in human history. The revelation Elizabeth experiences is even more profound when we realise that she rejoices not only because Mary is carrying the long-awaited saviour, but also because she sees Mary’s blessedness as a direct result of her faith. ‘Blessed is she who believed that the promise made to her by the Lord would be fulfilled’. It is Mary’s willing acceptance of the role God chose for her that resulted in her being blessed among women.
Opportunities for group discussion and personal prayer
A closer look at the Scripture of the day, to see how it makes more explicit God's word to us through the teachings of Jesus Christ
Mary, the mother of God, has a unique and integral place in the Christian tradition. Catholics honour her because God chose her to give his Son human form—a task she freely and willingly accepted. ‘By her complete adherence to the Father’s will, and to his Son’s redemptive work … the virgin Mary is the Church’s model of faith and charity’ (CCC, §967). However, some misunderstandings about Mary's role my linger within the Catholic tradition.
It is Mary’s willingness to accept her role in God’s plan for salvation that makes her such a special figure. Throughout the Scriptures, God often chooses those who are lowly and apparently powerless to help perform his plan for salvation. Mary’s simplicity and faith are a model for all believers. Her response to God’s call is one we can all emulate.
Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.
When all the people asked John, ‘What must we do?’ he answered, ‘If anyone has two tunics he must share with the man who has none, and the one with something to eat must do the same.’ There were tax collectors too who came for baptism, and these said to him, ‘Master, what must we do?’ He said to them, ‘Exact no more than your rate.’ Some soldiers asked him in their turn, ‘What about us? What must we do?’ He said to them, ‘No intimidation! No extortion! Be content with your pay!’
A feeling of expectancy had grown among the people, who were beginning to think that John might be the Christ, so John declared before them all, ‘I baptise you with water, but someone is coming, someone who is more powerful than I am, and I am not fit to undo the strap of his sandals; he will baptise you with the Holy Spirit and fire. His winnowing-fan is in his hand to clear his threshing-floor and to gather the wheat into his barn; but the chaff he will burn in a fire that will never go out.’ As well as this, there were many other things he said to exhort the people and to announce the Good News to them.
(Luke 3:10–18)
Points of interest and Catholic lore
‘What must we do?’ This is a profound question. The answer does not involve pious gestures or private devotions. John the Baptist clarifies that to be saved, people must respond to the ways of God by being in right relationship with their neighbours and by living justly. The justice of God is forged in right relationship, so that those who have more share with those who have nothing, and so that people are treated fairly and no extortion or violence is used against them. John is inviting his hearers to form a new society, and they begin to suspect that he may be the Messiah. However, he is adamant that one more powerful than he is still to come—one who will bring with him a baptism of fire and of the Holy Spirit. At Pentecost, this baptism became a reality for the early church; it formed its members into the new society who responds to God’s love by imitating the life and love of the Son. They must now live like the wheat and not the chaff, which is fit only to be burned.
Opportunities for group discussion and personal prayer
The figure of John the Baptist holds a special place in the life of the Church, as he was one of the first people to recognise Jesus as the awaited Messiah.
The image of Jesus as a farmer who separates the wheat from the chaff is a stern one, and it serves to remind us that the choices we make have consequences—not only in this life but in the eternal life yet to come. Truly living the life of a Christian is not an easy task.
Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.
In the fifteenth year of Tiberius Caesar’s reign, when Pontius Pilate was governor of Judaea, Herod tetrarch of Galilee, his brother Philip tetrarch of the lands of Ituraea and Trachonitis, Lysanias tetrarch of Abilene, during the pontificate of Annas and Caiaphas the word of God came to John son of Zechariah, in the wilderness. He went through the whole Jordan district proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the sayings of the prophet Isaiah:
A voice cries in the wilderness:
Prepare a way for the Lord,
make his paths straight.
Every valley will be filled in,
every mountain and hill be laid low,
winding ways will be straightened
and rough roads made smooth.
And all mankind shall see the salvation of God.
(Luke 3:1–6)
Points of interest and Catholic lore
The word of God that comes to John in the wilderness is not a word meant for him alone; it is to be shared with all people. John’s proclamation of the word of God ‘through the whole Jordan district’ serves as a precursor to Jesus’ instruction to his disciples ‘that repentance and forgiveness of sins is to be proclaimed in his name to all nations’ (Luke 24:47). The salvation brought by the Lord is not a personal or private matter, but one that is destined for the whole of humankind. However, this salvation can only be achieved if people are prepared to realign their lives—to repent for past sins and take a new path in life. John’s call is a call to a new beginning.
Opportunities for group discussion and personal prayer
The readings from the prophets of the Hebrew tradition are one feature of the liturgy for Advent. A prophet is someone who speaks for God in a particular time and society. The sequence of readings for Advent in Year C features the words of Jeremiah, Baruch, Zephaniah and Micah.
John the Baptist’s words call us to a new beginning. This time of preparation for the coming of the Lord of history at Christmas is a time for us to realign our roads and straighten our paths, so that the coming of Christ into our lives is made easier. We must prepare to welcome the Christ child.
Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.
Jesus said to his disciples: ‘There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the clamour of the ocean and its waves; men dying of fear as they await what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand.'
‘Watch yourselves, or your hearts will be coarsened with debauchery and drunkenness and the cares of life, and that day will be sprung on you suddenly, like a trap. For it will come down on every living man on the face of the earth. Stay awake, praying at all times for the strength to survive all that is going to happen, and to stand with confidence before the Son of Man.’
(Luke 21:25–28, 34–36)
Points of interest and Catholic lore
The Gospel of Luke is written for a Gentile church community who is living in an 'in-between’ time. The early Christians believed that the second coming of Christ was imminent—that Jesus would return soon as the Lord of Glory. As time passed, they had to rethink this belief. In this text, Luke addresses a community who can contemplate the history of Jesus and the Church while also looking forward to his future coming as the Son of Man. The text focuses on how Christians should live in this ‘in-between' time. They must be attentive to the Gospel and live in readiness to meet their God. They must not be distracted by the cares and snares of the world, but instead be ready to stand confidently before the Son of Man.
Opportunities for group discussion and personal prayer
A closer look at the Scripture of the day, to see how it makes more explicit God's word to us through the teachings of Jesus Christ
The celebration of a feast to honour the birth of Jesus did not emerge in the West until the fourth century. Scholars generally note that by AD 336, such a feast was established and celebrated in Rome on 25 December. This comparatively late development of a feast to celebrate the birth of Christ may seem surprising to contemporary Christians, for whom Christmas is so central. However, we must remember that the early Christians expected the glorious return of Christ in their own lifetimes. It was only with time and an obvious delay to the Second Coming that such a feast could emerge. Furthermore, time provided the opportunity for a greater and more mature theological reflection on the mysteries of the incarnation and Second Coming.
Advent, as a period of preparation for the feast of Christmas, developed even later in history. Evidence of such a preparatory time in Rome did not exist until well into the sixth century. It was Pope Gregory the Great (AD 590–604) who established a four-week liturgical preparation for Christmas; however, the eschatological (end-times) themes of the Second Coming were not established until the Middle Ages.
The end-times imagery that Luke uses in this text was common in Jewish apocalyptic literature of the time. For Christians, looking forward to the final coming of Christ as the Lord of all history and all creation is an action filled with hope, because their ‘liberation is near at hand’.
Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment
Jerusalem Bible © 1966 by Darton, Longman & Todd Ltd and Doubleday & Company Inc.
Jesus said to his disciples: ‘In those days, after the time of distress, the sun will be darkened, the moon will lose its brightness, the stars will come falling from heaven and the powers in the heavens will be shaken. And then they will see the Son of Man coming in the clouds with great power and glory; then too he will send the angels to gather his chosen from the four winds, from the ends of the world to the ends of heaven.
‘Take the fig tree as a parable: as soon as its twigs grow supple and its leaves come out, you know that summer is near. So with you when you see these things happening: know that he is near, at the very gates. I tell you solemnly, before this generation has passed away all these things will have taken place. Heaven and earth will pass away, but my words will not pass away.
‘But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son; no one but the Father.’
(Mark 13:24–32)
Points of interest and Catholic lore
Mark’s Gospel is drawing to a close. This is just about the last teaching of Jesus to the disciples before entering into the momentous events of his final days in Jerusalem. It is little wonder that Jesus is concerned that they understand something of the end times. Jesus uses the commonly accepted language of apocalypse, just as the Book of Daniel does in today’s first reading. While this language sounds strange to our modern ear, we should not try to understand it in any literal or scientific sense. Instead we must focus on the message that Jesus is conveying: we need to live in anticipation of the end of our own lives and of human history. Only God knows when that hour is to be, but Jesus makes it clear that it will not take place until the gospel has been preached to the ends of the earth. Only then can the angels gather in the faithful from ‘the four winds, from the ends of the world to the ends of heaven’.
By his words, Jesus teaches his disciples that they will live in the missionary time of the Church. They must spread the gospel (see Mark 13:10) and live in anticipation of that time when God will once again be Lord of all creation, when God’s plan comes to fruition.
Opportunties for group discussion and personal prayer
A closer look at the Scripture of the day, to see how it makes more explicit God's word to us through the teachings of Jesus Christ
The Creed states that Jesus ‘will come again in glory to judge the living and the dead’ and that we ‘look for the resurrection of the dead and the life of the world to come’. These can be very confusing notions for catechumens, especially when they become bound up in preconceived ideas about heaven and hell, reward and punishment, angels and clouds or eternal fire.
By using the image of the fig tree as a sign of the coming of summer, Jesus is pointing out to his disciples that they should keenly observe the world around them. Reading the ‘signs of the times’ and responding in faith to changing circumstances is one of the tasks of a Christian.
Practical ideas for group leaders to employ in connecting Scripture and daily life, with suggestions for music and environment
For the Solemnity of the Most Holy Trinity, the Solemnity of the Body and Blood of Christ and the Solemnity of Our Lord Jesus, King of the Universe (Christ the King), it is useful to use a Mass setting that is well known to the singing assembly but different to the one used in Ordinary Time. The setting chosen should also match the higher level of solemnity of these days:
Some suggested settings are:
It is useful to change the Mass setting from whatever is used in the Easter season and for solemnities to highlight the change in the liturgical year, while also matching the level of solemnity. A Mass setting that people can sing well and that is sung over time is preferable to changing Mass settings each week. The Mass setting chosen should also be engaging, both melodically and rhythmically, as this invites and sustains interest. Encouraging and supporting people’s participation each week builds the confidence and capacity of the singing assembly. The gospel acclamation returns to ‘Alleluia’ in Ordinary Time, and the Gloria is sung. See also the ‘Mass Settings’ section in CWBII.
Some suggested settings are:
Please use the verse appropriate to the day. It is preferable to use one acclamation throughout the whole season to support confident participation by the assembly.
Seasonal psalms, common responsorial psalms and common responses are a resource for communities who wish to sing the responsorial psalm but find they cannot learn new music each week. These settings can be sung over some weeks: seasonal and common responsorial psalms are sung as they are written, and common responses allow for the use of a common antiphon while using the psalm verses set for each week in the Lectionary. Over time, by using the psalms suggested, a community can gradually build its repertoire and ensure that the sung responsorial psalm remains a regular part of the Liturgy of the Word.
The procession of the gifts or offertory is an appropriate time for an appropriate solo piece, from either a solo singer or the choir. This piece may replace a communal hymn or song at this time.
The GIRM (§88) instructs that when the distribution of Communion is finished, there is a time of silence and prayer. This period of silence may then be followed by a thanksgiving hymn, psalm or canticle that is to be sung by all.
A change in Mass setting from whatever is usually used in Ordinary Time serves to highlight the change of liturgical season. In keeping with the more introspective and reflective character of the season of Lent, a Mass setting that is simpler and more contemplative would be appropriate. This deepens the character of the season. Use the Lenten acclamations, remembering that the Gospel acclamation also changes to reflect the season. See the ‘Mass Settings’ section in CWBII, as well as the ‘Service Music’ section in CWBII for the seasonal responses. There is no Gloria sung and no Alleluia Gospel acclamation used in Lent. Lent is a time for returning to God in all aspects of our lives; the music chosen should reflect and support this purpose. The General Instruction of the Roman Missal says that ‘In Lent the playing of the organ and musical instruments is allowed only in order to support the singing. Exceptions, however, are Laetare Sunday (fourth Sunday of Lent), Solemnities, and Feasts’ (GIRM, §313).
Some suggested settings are:
Some suggestions for the third, fourth and fifth Sunday of Lent (as a gathering song, a song after the homily or after the exorcism) are:
Seasonal psalms can be used at any liturgy during Lent.
Seasonal psalms, common responsorial psalms and common responses are a resource for communities who wish to sing the responsorial psalm but find they cannot learn new music each week. These settings can be sung over some weeks: seasonal and common responsorial psalms are sung as they are written, and common responses allow for the use of a common antiphon and the psalm verses set for each week. Over time, by using the psalms suggested, a community can gradually build its repertoire and ensure that the sung responsorial psalm stays a regular part of the Liturgy of the Word.
It is preferable to use one acclamation throughout the whole season. See also CWBII 43–53.
The procession of the gifts or offertory is an suitable time for an appropriate piece from a solo singer, or the choir. This piece may replace a communal hymn or song at this time.
The GIRM (§88) instructs that when the distribution of Communion is finished, there is a time of silence and prayer. This period of silence may then be followed by a thanksgiving hymn, psalm or canticle that is to be sung by all.