Sunday Within the Octave of Christmas: From The Liturgical Year of Abbott Prosper Louis Paschal Guéranger, O.S.B. . . White Semidouble. . (When the 30th of December does not fall on a Sunday, it is called “the Sixth Day within the Octave,” and the 3rd Mass of Christmas Day is repeated; excepting only the Epistle and Gospel, which are taken from the 2nd Mass.) . This is the only day within the Christmas Octave which is not a Saint’s Feast. During the Octaves of the Epiphany, Easter, and Pentecost, the Church is so absorbed in the respective mysteries that she puts off everything that could share her attention; whereas during this of Christmas, there is only one day which does not celebrate the memory of some glorious Saint, and our Infant Jesus is surrounded by a choir of heroes who loved and served Him. Thus, the Church—or, more correctly, God, for God is the first author of the Cycle of the Year—shows us how the Incarnate Word, Who came to save mankind, desires to give mankind confidence by this His adorable familiarity. . We have already shown that the Birth of our Lord took place on a Sunday, the Day on which, in the beginning of the world, God created Light. We shall find, later on, that His Resurrection also was on a Sunday. This the first day of creation and the first day of the week was consecrated, by the old Pagans, to the Sun: with us Christians, it is most sacred and holy, on account of the two risings of our divine Sun of Justice—His Birth and His Resurrection. While the solemnity of Easter is always kept on a Sunday, that of Christmas falls, by turns, on each of the days of the week—we have already had this difference explained to us by the Holy Fathers: but the mystery of Jesus’ Birth is more aptly and strongly expressed when its anniversary falls on a Sunday. Other years, when the coincidence does not happen, the Faithful will at least be led by their Christian instincts to give especial honor to the Day within the Octave, which falls on the Sunday. The Church has honored it with a proper Mass and Office, and we of course insert them. . Mass. . It was at Midnight that the Lord delivered His people from bondage by the Passage of His destroying Angel over the land of the Egyptians: so also was it in the still hour of midnight that Jesus, the Angel of the Great Counsel, came down from His royal throne, bringing mercy to our earth. It is just that while commemorating this second Passage, the Church should sing the praises of her Emmanuel, who comes, clad in His strength and beauty, to take possession of His Kingdom. . Introit . Dum medium silentium tenerent omnia, et nox in suo cursu medium iter haberet, omnipotens sermo tuus, Domine, de cœlis, a regalibus sedibus venit. . While all things were in quiet silence, and the night was in the midst of her course, Thy Almighty Word, O Lord, came down from Thy royal throne. . Ps. Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem, et præcinxit se. ℣. Gloria Patri. Dum medium. . Ps. The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself. ℣. Glory, &c. While all. . In the Collect, the Church prays to be directed by that divine rule which was taught us by our Savior, the Sun of Justice, Who shone upon us in order to enlighten and guide our steps in the path of good works. . Collect . Omnipotens, sempiterne Deus, dirige actus nostros in beneplacito tuo: ut in nomine dilecti Filii tui mereamur bonis operibus abundare. Qui tecum. . O Almighty and Eternal God, regulate our actions according to Thy divine will: that, in the name of Thy beloved Son, we may abound in good works. Who liveth,&c. . The Commemorations of the Octaves of Christ, &c., are given in the Mass of the Holy Innocents. . Epistle . Lectio Epistolæ beati Pauli Apostoli ad Galatas. . Lesson of the Epistle of St. Paul the Apostle, to the Galatians. . Cap. iv. Ch. iv. . Fratres, Quanto tempore haeres parvulus est, nihil differt a servo, cum sit dominus omnium: sed sub tutoribus et actoribus est usque ad praefinitum tempus a patre: ita et nos cum essemus parvuli, sub elementis mundi eramus servientes. At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege, ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus. Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem: Abba, Pater. Itaque jam non est servus, sed filius: quod si filius, et haeres per Deum. . Brethren: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed by the father: So we also, when we were children, were serving under the elements of the world. But when the fulness of the time was come, God sent His Son, made of a woman, made under the law: That He might redeem them who were under the law: that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father. Therefore now he is not a servant, but a son. And if a son, an heir also through God. . The Child that is born of Mary and is couched in the Crib at Bethlehem raises His feeble voice to the Eternal Father, and calls Him, My Father! He turns towards us, and calls us, My Brethren! We, consequently, when we speak to His Father, may call Him Our Father! This is the mystery of Adoption, revealed to us by the great event we are solemnizing. All things are changed, both in heaven and on earth. God has not only one Son, He has many Sons; henceforth, we stand before this our God, not merely creatures drawn out of nothing by His power, but Children that He fondly loves. Heaven is now not only the throne of His sovereign Majesty, it is become our inheritance, in which we are joint heirs with our Brother Jesus, the Son of Mary, Son of Eve, Son of Adam, according to His Human Nature, and (in the unity of Person) Son of God according to His Divine Nature. Let us turn our wondering and loving thoughts first to this sweet Babe that has brought us all these blessings, and then to the blessings themselves, to the dear inheritance made ours by Him. Let our mind be seized with astonishment at creatures having such a destiny! and then, let our heart pour out its thanks for the incomprehensible gift! . Gradual . Speciosa forma præ filiis hominum: diffusa est gratia in labiis tuia. . Thou art beautiful above the sons of men: grace is poured abroad in Thy lips. . ℣. Eeructavit cor meum verbum bonum; dico ego opera mea Regi: lingua mea calamus scribæ velociter scribentis. . ℣. My heart hath uttered a good word; I speak my works to the King: my tongue is the pen of a scrivener, that writeth swiftly. . Alleluia, alleluia. . Alleluia, alleluia. . ℣. Dominus regnavit, decorem induit: induit Dominus fortitudinem, et præcinxit se virtute. Alleluia. . ℣. The Lord hath reigned: He hath clothed Himself with beauty: He hath clothed Himself with strength, and armed Himself with might. Alleluia. . Gospel . Sequentia sancti Evangelii secundum Lucam. . Sequel of the holy Gospel according to St. Luke. . Cap.ii. Ch. ii. . In illo tempore: Erat Joseph, et Maria, mater Jesu, mirantes super his quæ dicebantur de illo. Et benedixit illis Simeon, et dixit ad Mariam matrem ejus: Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur: et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. Et erat Anna prophetissa, filia Phanuel, de tribu Aser: hæc processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. Et hæc vidua usque ad annos octoginta quatuor: quae non discedebat de templo, jejuniis, et obsecrationibus serviens nocte ac die. Et haec, ipsa hora superveniens, confitebatur Domino: et loquebatur de illo omnibus, qui exspectabant redemptionem Israel. Et ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilæam in civitatem suam Nazareth. Puer autem crescebat, et confortabatur plenus sapientia: et gratia Dei erat in illo. . At that time: Joseph, and Mary, the Mother of Jesus, were wondering at those things which were spoken concerning Him. And Simeon blessed them, and said to Mary His mother: Behold this Child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she, at the same hour, coming in, confessed to the Lord; and spoke of Him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. And the Child grew, and waxed strong, full of wisdom; and the grace of God was in Him. . The passage of the Gospel selected for this Mass, though bearing on the Divine Infancy, yet gives us, and we may almost say prematurely, the terrible prophecy of Simeon regarding the dear Babe of Bethlehem. The heart of Mary that was overflowing with joy at the miraculous Birth of her Child is here made to feel the sword spoken of by the venerable Priest of the temple. Her Son, then, is to be but a sign that shall be contradicted! The mystery of man’s being adopted by God is to cost this Child of hers his life!—We that are the Redeemed in his Blood, we may not yet dwell on the fatigues and the Passion and Death of our Emmanuel; the time will come for that; at present, we are forbidden to think of Him other than the sweet Child that is born to us, and the source of all our happiness, by His having come among us. Let us catch up the words of Anna, who calls Him the Redemption of Israel. Let our eye delight in the sight of the earth regenerated by the birth of its Savior. Let us admire and study well this Jesus newly born among us, and adore, in humble love, the wisdom and grace that are in Him. . During the Offertory, the Church celebrates the wonderful renovation wrought in the world, a renovation which saved it from destruction. She sings the praises of the great God Who came down into the poor Stable of Bethlehem, yet left not His eternal throne. . Offertory . Deus firmavit orbem terræ, qui non commovebitur; parata sedes tua, Deus, ex tunc: a seculo tu es. . God hath established the world, which shall not be moved; Thy throne, O God, is prepared from of old; Thou art from everlasting. . Secret . Concede, quæsumus, omnipotens Deus; ut oculis tuæ majestatis munus oblatum, et gratiam nobis piæ devotionis obtineat, et effectum beatæ perennitatis acquirat. Per Dominum. . Grant, we beseech Thee, O Almighty God, that this sacrifice, offered to Thy divine majesty, may obtain for us the grace of true devotion, and a happy eternity. Through, &c. . The Commemorations of the four Octaves are given in the Mass of the Holy Innocents. . The words chanted by the Church at the Communion are those spoken by the Angel to St. Joseph. She has given this Divine Infant to her Faithful children in holy Communion, in order that they may carry Him in their hearts, and bids them guard him against the snares laid for Him by His and their enemies. Let the Christian, therefore, take heed lest Jesus should be taken from him. Let him, by strict watchfulness and by good works, crush the tyrant sin that seeks the life of the Divine Guest of his soul. It is for this reason that in the Postcommunion, the Church prays that our vices may be destroyed, and our desires for a virtuous life be blessed. . Communion . Tolle puerum, et matrem ejus, et vade in terram Israel; defuncti sunt enim qui quærebant animam pueri. . Take the Child and His Mother, and go in to the land of Israel: for they are dead, who sought the life of the Child. . Postcommunion . Per hujus, Domine, operationem mysterii, et vitia nostra pergentur, et justa desideria compleantur. Per Dominum. . May the efficacy of this sacrament, O Lord, cleanse us from our sins, and obtain for us the accomplishment of our just desires. Through, &c.
Sunday Within the Octave of Christmas: From The Liturgical Year of Abbott Prosper Louis Paschal Guéranger, O.S.B. . . White Semidouble. . (When the 30th of December does not fall on a Sunday, it is called “the Sixth Day within the Octave,” and the 3rd Mass of Christmas Day is repeated; excepting only the Epistle and Gospel, which are taken from the 2nd Mass.) . This is the only day within the Christmas Octave which is not a Saint’s Feast. During the Octaves of the Epiphany, Easter, and Pentecost, the Church is so absorbed in the respective mysteries that she puts off everything that could share her attention; whereas during this of Christmas, there is only one day which does not celebrate the memory of some glorious Saint, and our Infant Jesus is surrounded by a choir of heroes who loved and served Him. Thus, the Church—or, more correctly, God, for God is the first author of the Cycle of the Year—shows us how the Incarnate Word, Who came to save mankind, desires to give mankind confidence by this His adorable familiarity. . We have already shown that the Birth of our Lord took place on a Sunday, the Day on which, in the beginning of the world, God created Light. We shall find, later on, that His Resurrection also was on a Sunday. This the first day of creation and the first day of the week was consecrated, by the old Pagans, to the Sun: with us Christians, it is most sacred and holy, on account of the two risings of our divine Sun of Justice—His Birth and His Resurrection. While the solemnity of Easter is always kept on a Sunday, that of Christmas falls, by turns, on each of the days of the week—we have already had this difference explained to us by the Holy Fathers: but the mystery of Jesus’ Birth is more aptly and strongly expressed when its anniversary falls on a Sunday. Other years, when the coincidence does not happen, the Faithful will at least be led by their Christian instincts to give especial honor to the Day within the Octave, which falls on the Sunday. The Church has honored it with a proper Mass and Office, and we of course insert them. . Mass. . It was at Midnight that the Lord delivered His people from bondage by the Passage of His destroying Angel over the land of the Egyptians: so also was it in the still hour of midnight that Jesus, the Angel of the Great Counsel, came down from His royal throne, bringing mercy to our earth. It is just that while commemorating this second Passage, the Church should sing the praises of her Emmanuel, who comes, clad in His strength and beauty, to take possession of His Kingdom. . Introit . Dum medium silentium tenerent omnia, et nox in suo cursu medium iter haberet, omnipotens sermo tuus, Domine, de cœlis, a regalibus sedibus venit. . While all things were in quiet silence, and the night was in the midst of her course, Thy Almighty Word, O Lord, came down from Thy royal throne. . Ps. Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem, et præcinxit se. ℣. Gloria Patri. Dum medium. . Ps. The Lord hath reigned, He is clothed with beauty: the Lord is clothed with strength, and hath girded Himself. ℣. Glory, &c. While all. . In the Collect, the Church prays to be directed by that divine rule which was taught us by our Savior, the Sun of Justice, Who shone upon us in order to enlighten and guide our steps in the path of good works. . Collect . Omnipotens, sempiterne Deus, dirige actus nostros in beneplacito tuo: ut in nomine dilecti Filii tui mereamur bonis operibus abundare. Qui tecum. . O Almighty and Eternal God, regulate our actions according to Thy divine will: that, in the name of Thy beloved Son, we may abound in good works. Who liveth,&c. . The Commemorations of the Octaves of Christ, &c., are given in the Mass of the Holy Innocents. . Epistle . Lectio Epistolæ beati Pauli Apostoli ad Galatas. . Lesson of the Epistle of St. Paul the Apostle, to the Galatians. . Cap. iv. Ch. iv. . Fratres, Quanto tempore haeres parvulus est, nihil differt a servo, cum sit dominus omnium: sed sub tutoribus et actoribus est usque ad praefinitum tempus a patre: ita et nos cum essemus parvuli, sub elementis mundi eramus servientes. At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege, ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus. Quoniam autem estis filii, misit Deus Spiritum Filii sui in corda vestra, clamantem: Abba, Pater. Itaque jam non est servus, sed filius: quod si filius, et haeres per Deum. . Brethren: As long as the heir is a child, he differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed by the father: So we also, when we were children, were serving under the elements of the world. But when the fulness of the time was come, God sent His Son, made of a woman, made under the law: That He might redeem them who were under the law: that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father. Therefore now he is not a servant, but a son. And if a son, an heir also through God. . The Child that is born of Mary and is couched in the Crib at Bethlehem raises His feeble voice to the Eternal Father, and calls Him, My Father! He turns towards us, and calls us, My Brethren! We, consequently, when we speak to His Father, may call Him Our Father! This is the mystery of Adoption, revealed to us by the great event we are solemnizing. All things are changed, both in heaven and on earth. God has not only one Son, He has many Sons; henceforth, we stand before this our God, not merely creatures drawn out of nothing by His power, but Children that He fondly loves. Heaven is now not only the throne of His sovereign Majesty, it is become our inheritance, in which we are joint heirs with our Brother Jesus, the Son of Mary, Son of Eve, Son of Adam, according to His Human Nature, and (in the unity of Person) Son of God according to His Divine Nature. Let us turn our wondering and loving thoughts first to this sweet Babe that has brought us all these blessings, and then to the blessings themselves, to the dear inheritance made ours by Him. Let our mind be seized with astonishment at creatures having such a destiny! and then, let our heart pour out its thanks for the incomprehensible gift! . Gradual . Speciosa forma præ filiis hominum: diffusa est gratia in labiis tuia. . Thou art beautiful above the sons of men: grace is poured abroad in Thy lips. . ℣. Eeructavit cor meum verbum bonum; dico ego opera mea Regi: lingua mea calamus scribæ velociter scribentis. . ℣. My heart hath uttered a good word; I speak my works to the King: my tongue is the pen of a scrivener, that writeth swiftly. . Alleluia, alleluia. . Alleluia, alleluia. . ℣. Dominus regnavit, decorem induit: induit Dominus fortitudinem, et præcinxit se virtute. Alleluia. . ℣. The Lord hath reigned: He hath clothed Himself with beauty: He hath clothed Himself with strength, and armed Himself with might. Alleluia. . Gospel . Sequentia sancti Evangelii secundum Lucam. . Sequel of the holy Gospel according to St. Luke. . Cap.ii. Ch. ii. . In illo tempore: Erat Joseph, et Maria, mater Jesu, mirantes super his quæ dicebantur de illo. Et benedixit illis Simeon, et dixit ad Mariam matrem ejus: Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur: et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. Et erat Anna prophetissa, filia Phanuel, de tribu Aser: hæc processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. Et hæc vidua usque ad annos octoginta quatuor: quae non discedebat de templo, jejuniis, et obsecrationibus serviens nocte ac die. Et haec, ipsa hora superveniens, confitebatur Domino: et loquebatur de illo omnibus, qui exspectabant redemptionem Israel. Et ut perfecerunt omnia secundum legem Domini, reversi sunt in Galilæam in civitatem suam Nazareth. Puer autem crescebat, et confortabatur plenus sapientia: et gratia Dei erat in illo. . At that time: Joseph, and Mary, the Mother of Jesus, were wondering at those things which were spoken concerning Him. And Simeon blessed them, and said to Mary His mother: Behold this Child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Now she, at the same hour, coming in, confessed to the Lord; and spoke of Him to all that looked for the redemption of Israel. And after they had performed all things according to the law of the Lord, they returned into Galilee, to their city Nazareth. And the Child grew, and waxed strong, full of wisdom; and the grace of God was in Him. . The passage of the Gospel selected for this Mass, though bearing on the Divine Infancy, yet gives us, and we may almost say prematurely, the terrible prophecy of Simeon regarding the dear Babe of Bethlehem. The heart of Mary that was overflowing with joy at the miraculous Birth of her Child is here made to feel the sword spoken of by the venerable Priest of the temple. Her Son, then, is to be but a sign that shall be contradicted! The mystery of man’s being adopted by God is to cost this Child of hers his life!—We that are the Redeemed in his Blood, we may not yet dwell on the fatigues and the Passion and Death of our Emmanuel; the time will come for that; at present, we are forbidden to think of Him other than the sweet Child that is born to us, and the source of all our happiness, by His having come among us. Let us catch up the words of Anna, who calls Him the Redemption of Israel. Let our eye delight in the sight of the earth regenerated by the birth of its Savior. Let us admire and study well this Jesus newly born among us, and adore, in humble love, the wisdom and grace that are in Him. . During the Offertory, the Church celebrates the wonderful renovation wrought in the world, a renovation which saved it from destruction. She sings the praises of the great God Who came down into the poor Stable of Bethlehem, yet left not His eternal throne. . Offertory . Deus firmavit orbem terræ, qui non commovebitur; parata sedes tua, Deus, ex tunc: a seculo tu es. . God hath established the world, which shall not be moved; Thy throne, O God, is prepared from of old; Thou art from everlasting. . Secret . Concede, quæsumus, omnipotens Deus; ut oculis tuæ majestatis munus oblatum, et gratiam nobis piæ devotionis obtineat, et effectum beatæ perennitatis acquirat. Per Dominum. . Grant, we beseech Thee, O Almighty God, that this sacrifice, offered to Thy divine majesty, may obtain for us the grace of true devotion, and a happy eternity. Through, &c. . The Commemorations of the four Octaves are given in the Mass of the Holy Innocents. . The words chanted by the Church at the Communion are those spoken by the Angel to St. Joseph. She has given this Divine Infant to her Faithful children in holy Communion, in order that they may carry Him in their hearts, and bids them guard him against the snares laid for Him by His and their enemies. Let the Christian, therefore, take heed lest Jesus should be taken from him. Let him, by strict watchfulness and by good works, crush the tyrant sin that seeks the life of the Divine Guest of his soul. It is for this reason that in the Postcommunion, the Church prays that our vices may be destroyed, and our desires for a virtuous life be blessed. . Communion . Tolle puerum, et matrem ejus, et vade in terram Israel; defuncti sunt enim qui quærebant animam pueri. . Take the Child and His Mother, and go in to the land of Israel: for they are dead, who sought the life of the Child. . Postcommunion . Per hujus, Domine, operationem mysterii, et vitia nostra pergentur, et justa desideria compleantur. Per Dominum. . May the efficacy of this sacrament, O Lord, cleanse us from our sins, and obtain for us the accomplishment of our just desires. Through, &c.
«Marija nije znala, hoće li se Dijete podvrći zakonu obrezanja. Ipak je promislila, da je njezin presveti Sin došao, da svoj Zakon poštuje i da mu time, što ga je sam vršio, podigne ugled; ujedno trpi za ljude pa da se ne ukloni ni bolima obrezanja. ... Ona se imala sprijateljiti s time, da Djetešce prolije krv i prikaže Bogu prvence za vječni spas ljudi...Svetog Josipa je zamolila, da priredi što treba za obrezanje, a ona će pripravno saslušati njegov savjet....Zaručnici su se sporazumjeli, da se priprave obična sredstva, koja se stavljaju na ranu, zatim pelenica za krv, koja će se proliti kao prvo i dragocjeno djelo našega spasenja, da nijedna kapljica ne padne na zemlju i da se ne izgubi.
Svećenik dođe u spilju i obavi obred..... « ( 1,128)
«Tijekom prvih dana nakon Isusova rođenja, kad god je Marija razmišljala o bolnom obredu poznatom kao operacija obrezanja kojeg izraelski zakon propisuje za svako muško dijete osmog dana poslije rođenja, snažno je trpjela. Premda nije primila nikakvo priopćenje Božje volje, u svojoj poniznosti i razboritosti suzdržavala se pitati Gospodina ili svoje Anđele, da li se njezin Božanski Sin mora podvrgnuti ovom obredu čišćenja. Kad je o tome govorila sa Svetim Josipom, oboje su prolijevali suze žalosnice.
Tada, jednog dana dok je Marija klečeći molila, Gospodin joj reče: ''Kćeri moja, neka ti se ne rastužuje srce tvoje jer tvoj Sin se ima podvrći boli obrezanja. Poslao sam Ga u svijet kao uzor drugima. Stoga se pomiri s prolijevanjem Njegove Krvi.''
Poslije toga Blažena Djevica je molila: ''Višnji Gospodaru, Bože, prikazujem Ti ovo najkrotkije Janje. Ali ako se Njegove boli mogu ublažiti tako da ja trpim za njega, Ti imaš moć da provedeš ovu promjenu...''
Ustavši od molitve rekla je Josipu, da kako se vrijeme obrezanja bliži, a nisu primili nešto suprotno, izgleda da je potrebno da se pridržavaju Zakona. Ona ga je također izvijestila da će se obred obaviti na uobičajeni način, osim što će ona sama držati dijete. Tada, u vezi s imenom kojeg će Dijete Spasitelj dobiti tijekom obreda, Sveti Josip je rekao: ''Sveti Anđeo mi je rekao da se Sveti Sin ima zvati Isus.'' A Marija je odgovorila: ''Isto je ime otkriveno i meni kad se utjelovio u mojem krilu i mi ćemo svećeniku predložiti ovo ime.''
Dok su tako razgovarali ogromno mnoštvo izvanredno lijepih Anđela u ljudskom obličju, odjevenih u sjajnim bijelim odjećama sišlo je s Neba. Svaki je držao na prsima štit na kojem je bila urezana riječ ISUS. Njihova dva vojskovođa, Sveti Arhanđeli Mihael i Gabrijel, rekli su Mariji: ''Ovo je ime tvoga Sina koje Mu je dalo Sveto Trojstvo kao znak spasenja čitavog ljudskog roda. Ali sad će On proliti Svoju Krv jer je ona spasiteljska. Ovo će biti početak Njegovih patnji u poslušnosti Volji Njegova Oca. Došli smo da Ga pratimo i da Mu služimo dok ne uziđe na Nebo.''
Sveti Josip je također bio svjedokom ovog divotnog viđenja. On i Marija bili su ispunjeni nadnaravnom radošću i divljenjem. Stoga osmog dana nakon što su sve pripremili u štali, Josip je otišao u Betlehem i vratio se s jednim dostojanstvenim, postarijim svećenikom i s njegova dva pomoćnika.
Isprva je svećenik bio ponešto začuđen i zbunjen jednostavnošću i siromaštvom Svete Obitelji. Ali mlada Majka Božja srdačno ga je dočekala s takvom jednostavnošću i milinom da je odmah bio ganut da duboko poštovanje i iskazivanje počasti jednoj tako svetoj osobi.
A kad je vidio Božansko Dijete u njezinom naručju, njegova se duša ispunila nježnim mističnim dubokim poštovanjem prema divnom betlehemskom Djetešcu. Svečanost obreda odvijala se na ulazu u spilju, nedaleko od jaslica. Sveti Josip je zapalio dvije svijeće, a svećenici su počeli recitirati neke molitve. Kad je postariji svećenik upitao Mariju, da svoga Sina preda pomoćnicima i da se malko povuče, tako da ne treba biti očevidcem bolne žrtve, Majka Božja je oklijevala, rastrgana između duha ponizne poslušnosti i ljubavi i poštovanja za Isusa. Na kraju je ponizno zatražila da joj se dopusti da stoji i drži svoga Sina na rukama jer nije željela da Ga ostavi u tom trenutku. Ona je zatražila da se operacija obavi što je moguće nježnije zbog Djetetove neobične osjetljivosti. Svećenik je pristao, pa je Marija tada odmotala pelene svoga Djetešca i povukla s prsiju ručnik kojeg je stavila na prsa da ga tu ugrije jer je toga dana bilo vrlo hladno. Kad je sjela i razastrla ovaj ručnik na svom skutu, stavila je Dijete na njega a svećenik je tada započeo ceremonijal obrezanja s kremenim nožićem, dok je Sveti Josip recitirao obrednu molitvu: ''Blagoslovljen budi Jahve, Spasitelj. On je posvetio Svoga Ljubljenoga u krilu Njegove Majke i zapisao Zakon u našem tijelu. On je obilježio Svoga Sina znakom Svoga Zavjeta da On može davati Njemu blagoslov Abrahama oca našega.'' Na što pomoćnici odgovoriše: ''Blagoslovljen budi Onaj kojeg si Ti izabrao za Svoje Dijete!''
Sada, s beskrajnom ljubavlju, Božanski Sin Božji prikazao je Svome Ocu na Nebu žrtvu svog prvog prolijevanja svoje Predragocjene Krvi kao jedno svečano obećanje da će ju On jednog dana proliti za sve nas, sva za otkupljenje čovječanstva. Sićušno betlehemsko Djetešce plakalo je kao što druga djeca plaču, premda su Njegove suze bile uzrokom nadnaravne žalosti zbog tvrdoće srdaca ljudi nego li Njegove tjelesne boli koja je bili duboka. Kao obično Njegova sveta Majka je primijetila i osjetila sve što je On činio i trpio te je ona također plakala kad je obred bio završen. U uzajamnoj ljubav i sućuti Dijete se priljubiti uz Svoju Majku kad Ga je ona nježno milovala i tješila dok Ga je opet povijala u njegove pelenice.
Nakon više molitava, svećenik je upitao roditelje koje ime žele dati Djetetu. Marija i Josip izgovoriše istovremeno: ''Njegovo je ime Isus.'' Dok je stariji svećenik recitirao jednu molitvu, blistav Anđeo ukaže se pred njim i pokaže mu ime ISUS napisano na jednom komadu drva. Duboko ganut i lijevajući suze radosnice upisao je u ispravu na pergameni sveto Ime. Po božanskom nadahnuću je uskliknuo: ''Uvjeren sam da će ovo Dijete biti Prorok Gospodnji! Pobrinite se da Ga dobro uzgojite i javite mi kako vam mogu olakšati vaše potrebe.''
Pošto je ceremonija obreda završena, Josip i Marija sa zahvalnošću ponudiše lagan obrok svećenicima. Kad su posjetitelji odlazili, Marija dade starom svećeniku svijeću na dar. Ova tri svećenika bili su dobri i pobožni te su kasnije postigli spasenje.
Kad je Sveta Obitelj opet ostala sama. Dijete Isus je plakalo od boli. Marija se povukla kraj spilje s Njime i sjedajući spustila veo i umirila Ga tiho plačući...Te noći Isusova bol bila je tako oštra da se nije mogao umiriti i često je plakao. Tako su se Marija i Josip izmjenjivali noseći Ga gore dolje po spilji. No trenutke žalosti zbog Isusove patnje bi slijedilo radosno pjevanje hvalospjeva u čast svetog Imena Isusova.''
(3,A/113-115) _____________ (Viđenja mistika: ZA OVAJ PRIKAZ KORIŠTENO JE: 1. AGREDSKA, Marija, (English language) : http://mariadeagreda.weebly.com/english.html Službenica Božja: Život Blažene Djevice Marije, Izdao Treći red Sv. Franje, Zagreb1933. 2. VALTORTA, Marija, mistika i vidjelica (English language) : http://www.valtorta.org/ Spjev o Bogo-čovjeku, Svetak IX, Muka, Jelsa 1995. Spjev o Bogo-čovjeku, Svezak X. Uskrsnuće, Jelsa, 1991.
3. EMMERICK, Blažena Ana Katarina, (English language) : http://www.jesus-passion.com/ANNE_CATHERINE_EMMERICH.htm A/ The Life of Mary as seen by the mystics, TAN BOOKS -Rockford,Illinois –USA 1991 B/ The dolorous Passion of our Lord Jesus Christ, TAN BOOKS ...1983.
