754, a date first suggested two centuries later; in no year between 751 and 754 could 25 December fall on a Friday; tradition is constant in placing Christ's birth on Wednesday. But are not the two entries in the "Depositio Martyrum" also such? Thomas, Summa Theologica III:83:2) to the triple "birth" of Christ: in Eternity, in Time, and in the Soul. The three stations are thus accounted for, for by 1143 (cf. iv)], but the practice of giving dramatic, or at least spectacular, expression to the incidents of the Nativity early gave rise to more or less liturgical mysteries. Apart from this, these entries in a consul list are manifest interpolations. Vel quod dicant Solis esse natalem, ipse est Sol iustitiæ." — "But Our Lord, too, is born in the month of December . The fixing of this date fixed those too of Circumcision and Presentation; of Expectation and, perhaps, Annunciation B. M.; and of Nativity and Conception of the Baptist (cf. Though Rome gives three Masses to the Nativity only, Ildefonsus, a Spanish bishop, in 845, alludes to a triple mass on Nativity, Easter, Whitsun, and Transfiguration (P. These Masses, at midnight, dawn, and , were mystically connected with aboriginal, Judaic, and Christian dispensations, or (as by St. The second Mass was celebrated by the pope in the "chapel royal" of the Byzantine Court officials on the Palatine, i.e. Anastasia's church, originally called, like the basilica at Constantinople, Anastasis, and like it built at first to reproduce the Jerusalem Anastasis basilica and like it, finally, in abandoning the name "Anastasis" for that of the martyr St. The second Mass would therefore be a papal compliment to the imperial church on its patronal feast. The day became a favourite for court ceremonies, and on it, e.g., William of Normandy was crowned at Westminster. The data are well set out by Bonaccorsi (Il Natale, Rome, 1903, ch.Fires and blazing wheels starred the hills, houses were adorned, trials suspended and feasts celebrated (cf. Sage (Berlin, 1864); RIETSCHEL, Weihnachten in Kirche, Kunst u. Volksleben (Bielefeld and Leipzig, 1902); SCHMID, Darstellung der Geburt Christin der bildenden Kunst (1890); MÜLLER, Le costumanzi del Natale (Rome, 1880); CORRIERI, Il Natale nelle letterature del Nord in Cosmos Cath. (1905), IV (1906), I; BARDENHEWER, Mariä Verkündigung (Freiburg, 1905); DE KERSAINT-GILLY, Fêtes de Noël en Provence (Montpellier, 1900); DE COUSSEMAKER, Drames Liturgiques du Moyen Age (Paris, 1861); DOUHET, Dict, des mystères in MIGNE, Nouv, encycl. G., XLI, 919, 931) that Christ was born on 6 January and baptized on 8 November. L., XXV, 18), reproves Palestine for keeping Christ's birthday (when He hid Himself) on the Manifestation feast. G., LXXXVIII, 197) that even in the middle of the sixth century Jerusalem was peculiar in combining the two commemorations, arguing from Luke that Christ's baptism day was the anniversary of His birthday. [This appeal to Roman archives is as old as Justin Martyr ( 34-35) and Tertullian (Adv. Julius, in the Cyriline forgeries, is said to have calculated the date from Josephus, on the same unwarranted assumptions about Zachary as did Chrysostom.] Rome, therefore, has observed 25 December long enough to allow of Chrysostom speaking at least in 388 as above (P. In 379 or 380 Gregory Nazianzen made himself of the new feast, i.e. G., XXXVI) were preached on successive days (Usener, op. The latter relies on a letter of Jacob of Edessa quoted by George of Beeltân, asserting that Christmas was brought to Constantinople by Arcadius and Chrysostom from Italy, where, "according to the histories", it had been kept from Apostolic times. Kirchengesch., XXVI, 1905, 20-31) that the feast was brought in by Constantine as early as 330-35. von Jahre 354, Berlin, 1888), compiled in 354, which contains three important entries. Again, in winter it must have been; then only field labour was suspended. Authorities moreover differ as to whether shepherds could or would keep flocks exposed during the nights of the rainy season. Hymns and Christmas offices abound in instances; the texts are well arranged by Cumont (op. But probably the Yule-log in its many forms was originally lit only in view of the cold season. a round, of wood, given by him, would burn, the landlord gave to a tenant a load of wood on the birth of a child; was a present given to children on the birth of a brother or sister, and even to the farm animals on that of Christ, the universal little brother (Tiele, op. In a thirteenth-century French epic, candles are seen on the flowering tree. Ephraem Syrus (whose hymns belong to Epiphany, not to Christmas) proves that Mesopotamia still put the birth feast thirteen days after the winter solstice; i.e. The commemoration, however, of David and James the Apostle on 25 December at Jerusalem accounts for the deferred feast. its initiator, in Constantinople, where, since the death of Valens, orthodoxy was reviving. Chrysostom's episcopate lasted from 398 to 402; the feast would therefore have been introduced between these dates by Chrysostom bishop, as at Antioch by Chrysostom priest. At Rome the earliest evidence is in the Philocalian Calendar (P. In the civil calendar 25 December is marked "Natalis Invicti". Arguments based on Zachary's temple ministry are unreliable, though the calculations of antiquity (see above) have been revived in yet more complicated form, e.g. Only in 1577 did it become a public ceremony in England; its popularity, however, grew immense, especially in Provence; in Tuscany, Christmas is simply called (block, log Bonaccorsi, op. In England it was Joseph of Arimathea's rod which flowered at Glastonbury and elsewhere; when 3 September became 14 September, in 1752, 2000 people watched to see if the Quainton thorn () would blow on Christmas New Style; and as it did not, they refused to keep the New Style festival. In England, Christmas was forbidden by Act of Parliament in 1644; the day was to be a fast and a market day; shops were compelled to be open; plum puddings and mince pies condemned as heathen. 200, Clement of Alexandria ( I.21) says that certain Egyptian theologians "over curiously" assign, not the year alone, but the day of Christ's birth, placing it on 25 Pachon (20 May) in the twenty-eighth year of Augustus. Clement, however, also tells us that the Basilidians celebrated the Epiphany, and with it, probably, the Nativity, on 15 or 11 Tybi (10 or 6 January). And He suffered in His thirty-third year [25 March, the parasceve, in the eighteenth year of Tiberius Cæsar, during the consulate of Rufus and Rubellio]." Interpolation is certain, and admitted by Funk, Bonwetsch, etc. Peter's, when, on , Ambrose' sister, Marcellina, took the veil. The earliest German Weihnachtslieder date from the eleventh and twelfth centuries, the earliest noels from the eleventh, the earliest carols from the thirteenth.L., IV, 963 sqq.), which places Christ's birth on 28 March, because on that day the material sun was created. Dindorf, 1860, II, 483) quotes an extraordinary semi-Gnostic ceremony at Alexandria in which, on the night of 5-6 January, a cross-stamped Korê was carried in procession round a crypt, to the chant, "Today at this hour Korê gave birth to the Eternal"; John Cassian records in his "Collations" (X, 2 in P. 101) she mentions as high festivals Easter and Epiphany alone. In the West, he says, the feast was thus kept, ; its introduction into Antioch he had always sought, conservatives always resisted. Though the sermon abounds in references appropriate to the Epiphany (the marriage at Cana, the multiplication of loaves, etc.), these seem due (Kellner, op. 109) to sequence of thought, and do not fix the sermon to 6 January, a feast unknown in Rome till much later. 272) that Liberius preached it on that day in 353, instituting the Nativity feast in the December of the same year; but Philocalus warrants our supposing that if preceded his pontificate by some time, though Duchesne's relegation of it to 243 (Bull. L., XXXIII, 200) omits it from a list of first-class festivals. 106, 107) shows how hopeless is the calculation of Zachary's week from any point before or after it. 1588), says: "Sed et dominus noster nascitur mense decembris . Pagan customs centering round the January calends gravitated to Christmas.
This theory is best supported by the fact that certain Montanists (Sozomen, VII.18) kept Easter on 6 April; both 25 December and 6 January are thus simultaneously explained.
29) leaves Him only twenty eight, and one-quarter years of life. the eight before the calends of January [25 December] . ., But they call it the 'Birthday of the Unconquered'. The present writer in inclined to think that, be the origin of the feast in East or West, and though the abundance of analogous midwinter festivals may indefinitely have helped the choice of the December date, the same instinct which set Natalis Invicti at the winter solstice will have sufficed, apart from deliberate adaptation or curious calculation, to set the Christian feast there too. Popular merry-making, however, so increased that the "Laws of King Cnut", fabricated c. The Gelasian and Gregorian Sacramentaries give three Masses to this feast, and these, with a special and sublime martyrology, and dispensation, if necessary, from abstinence, still mark our usage. Peter's, reproduced in Rome the double Christmas Office mentioned by Etheria (see above) at Bethlehem and Jerusalem. Peter's, and said the third Mass at the high altar of St. At this third Mass Leo III inaugurated, in 800, by the coronation of Charlemagne, the Holy Roman Empire.
Unfortunately, there is no contemporary evidence for the celebration in the fourth century of Christ's conception on 25 March. Till the tenth century Christmas counted, in papal reckoning, as the beginning of the ecclesiastical year, as it still does in Bulls; Boniface VIII (1294-1303) restored temporarily this usage, to which Germany held longest. XV, 5,5) forbids, in 425, circus games on 25 December; though not till Codex Just., III, 12, 6 (529) is cessation of work imposed. xi, xvii) proclaims, in 566 or 567, the sanctity of the "twelve days" from Christmas to Epiphany, and the duty of Advent fast; that of Agde (506), in canons 63-64, orders a universal communion, and that of Braga (563) forbids fasting on Christmas Day. Mary Major a church probably immediately assimilated to the Bethlehem basilica and the third, at St.
The civil calendar alone was not added to, as it was useless after the abandonment of pagan festivals. at Narbonne) red, white, violet were used (Durand, Rat. The historical origin of this triple Mass is probably as follows (cf. (For Virgil and Nativity play and prophecy see authorities in Comparetti, "Virgil in Middle Ages", p. to over-act, dates from Herod's violence in these plays. Francis of Assisi in 1223 originated the crib of today by laicizing a hitherto ecclesiastical custom, henceforward extra-liturgical and popular.
during the consulship of (Augustus) Cæsar and Paulus Our Lord Jesus Christ was born on the eighth before the calends of January (25 December), a Friday, the fourteenth day of the moon. The epact, here XIII, is normally XI; the year is A. Were the day of Christ's birth in the flesh alone there found, it might stand as heading the year of martyrs' spiritual , popular feasts were later inserted for convenience' sake. Liturgical colours varied: black, white, red, or (e.g. The Gloria was at first sung only in the first Mass of this day. The ); the latter Church celebrated a second "prophetical" mystery after Tierce, in which Virgil and the Sibyl join with Old Testament prophets in honouring Christ.
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There will be NO Evening Mass in preparation for the Youth Rally.