Cistercian Monks (studying at St. Vincent Archabbey) Featured in Article

'There is God in this deserted place' -- Vietnamese monks live in remote Lucerne Valley monastery

By DAVID OLSON
The Press-Enterprise
www.pe.com

 Br. Michael, OSB and Brother Francis in front of St. Vincent Seminary

Long before dawn in the remote desert south of Barstow, the only light for miles around is a faint glow from a triple-wide trailer.  Inside, several monks chant in Vietnamese. Then there is silence.  The trailer is home to the first cloistered Catholic monastery in the Inland area. The white-robed monks pray and chant together seven times a day and silently meditate twice. Here in Lucerne Valley, off a dirt road and at the foot of barren mountains, there is little to disturb them.  "There is God in this deserted place," said Brother Matthew Nguyen. "There are not many people here, but God is here."  San Bernardino Diocese Bishop Gerald Barnes celebrated the opening of St. Joseph Monastery on Aug. 17, but for now, the two cream-colored trailers, a water pump and solar panels are all that sit on the 80-acre site.  The monks hope to one day erect permanent buildings to house a chapel, retreat center and living quarters.  

Peter Pham, a Cistercian monk, delivers food at sunrise outside the St. Joseph Monastery in the Lucerne Valley south of Barstow. Six Vietnamese members of the Cistercians devote their lives to contemplation there. It will also serve as a Catholic retreat.

St. Joseph is the second U.S. outpost of a Vietnamese congregation of Cistercian-order monks, who seclude themselves in monasteries to devote their lives to contemplation. The other opened in June near Sacramento.  There are nearly 7,000 Cistercian monks and nuns worldwide. Most sites are open to the Catholic faithful for retreats, as St. Joseph's visitors trailer will be in a few months.  The monks and nuns in Cistercian monasteries typically spend little time outside them, except for shopping for groceries and other necessities, and for special events such as ordinations.  Although the number of monks and nuns in U.S. monasteries has declined over the past few decades, experts say the drop has not been as steep as the fall in nonmonastic priests and nuns.  Proportionately more people choose a monastic life than before as a reaction to secularism and an increasingly fast-paced U.S. lifestyle, said Sister Patricia Wittberg, a professor of sociology at Indiana University-Purdue University Indianapolis.

There are about 200 Catholic monasteries in the United States, but there is no reliable count of how many people live inside them.  Like the parish priests who minister to their congregants and the nuns who serve the poor and sick, Cistercians and their devotion to intensely contemplative lives form a vital part of the Catholic church, said the Rev. Thomas Rausch, a professor of Catholic theology at Loyola Marymount University in Los Angeles.  "It's a special vocation," Rausch said. "The church needs people who energize it from within with their prayer."

Prayer and meditation

The monks of St. Joseph rise each morning at precisely 3:55 a.m.

Twenty minutes later, they gather in the dim light of the trailer's chapel to chant for a half-hour. Then comes 30 minutes of meditation broken by the ringing of a bell announcing daily Mass. The rest of the day is dedicated to prayer, meditation, singing, Bible-reading, study and work. They speak to each other as little as possible, said the Rev. Anthony Pham, the monastery's superior. "Most of our time is for God," Pham said, as he ate a breakfast of fried eggs topped with soy sauce. Pham said that, while he is meditating, he reflects upon God's love and the meaning of his calling as a monk. Work is an integral part of monastic life. As much of it as possible is manual labor, to leave the monks' minds free for contemplation. The monks are now clearing brush, digging trenches for pipes, grading land and performing other tasks to build and adorn their monastery. Like other monasteries, St. Joseph must be self-supporting, so the monks are discussing possible business ventures. Other monasteries make products such as beer, fruitcake or cheese, and one in Wisconsin sells toner cartridges under the name Lasermonks. The St. Joseph monks are thinking of opening an on-site gift shop featuring Vietnamese religious articles that they would also sell online. Or perhaps they'll make tofu for Vietnamese markets.

Spiritual Retreat

The 12-bed retreat center that will open in several months is why the monastery exists. A Vietnamese priest from Santa Ana, who attended a Cistercian boarding school as a boy, contacted the Cistercian order to convey the need for a retreat house geared toward Vietnamese immigrants, Pham said.

Many older Vietnamese Catholics do not speak English and would not feel at home or get the spiritual nourishment they seek if they were to attend a retreat at an English-speaking monastery, he said.  They and many other Catholics yearn for a place to recharge, to take a break from their busy lives to focus on their relationship with God, Pham said.  The retreat guests -- visitors who are not Vietnamese will be welcome as well -- will participate in the same prayers, singing, meditation and other devotions as the monks, Pham said.  If asked, the monks will guide them, suggesting which Biblical verses to read. But much of the benefit of a retreat will be the example the monks set, Pham said.  "The way we live has a special effect and impact on other people, in the way that we get closer to God," Pham said. "When we are closer to God, we love God more."  Even more than parish priests, the monks forgo worldly goods. Because they rarely leave the monastery, they have few material needs. They do not eat meat, as a way of sacrificing for God.  "If we put too many things in ourselves, we cannot serve other people," Pham said. "If you're willing to throw things like the good car, like status in the community away, you come back to only being a human being, nothing more. We try to empty ourselves, so God can pour his graces into us."

Building A Monastery

When a permanent monastery is complete, Pham will spend almost all his time there.  Until then, Pham is busier than he would sometimes like. He regularly interrupts the contemplative life of Lucerne Valley to drive to Victorville. There, he fills out forms, applies for permits and talks with county bureaucrats. Even monks can't avoid San Bernardino County land-use and building codes.  He has a studded ring on his right hand that he rubs while driving, so he can pray the Rosary while on the road. 

 
All six monks who live at the monastery spent at least six months at a Benedictine monastery in Pennsylvania to improve their English and acculturate themselves, Pham said.  Two more monks are now in Pennsylvania, preparing to move to St. Joseph. The goal is to have 13 monks by the end of 2009. 

 Brother Francis and Stephen with friends at St. Vincent Archabbey

The monks receive several-thousand dollars a month to support themselves and the monastery. Most money comes from Vietnamese immigrants in Orange County. Further donations, along with revenue from the monks' forthcoming business, will fund the construction of the permanent monastery.

The trailer chapel where the monks now spend much of their time is spare. The monks sit on white plastic chairs or kneel on a blue-and-white carpet before a crucifix and a wooden altar carved in Orange County by a Vietnamese craftsman. Statues of St. Joseph and Our Lady of La Vang -- an apparition of the Virgin Mary in 18th century Vietnam -- stand near a plaque commemorating Bishop Barnes' visit.  Outside, there is little but sand and desert brush.

Taking A Risk

Lucerne Valley was chosen for the monastery because it is remote enough to foster contemplation but within driving distance of the huge Vietnamese community in Orange County.  The land cost $80,000. Pham started paying for it with his $200 monthly stipend, along with donations from Vietnamese families.  It was a risk. Pham knew the money wasn't enough to pay the entire cost of the land. But he trusted in God.  Then a Vietnamese family took him to Florida with them on vacation. By chance, he met a wealthy Vietnamese Catholic there. Pham mentioned the monastery he was building. He didn't ask the man for money. But by the time he left Florida, the man offered to pay the remaining cost of the land.  "I didn't know this person, and I didn't have the money to pay for the land," Pham said.  "But everything comes together with God." 


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Reach David Olson at 951-368-9462 or dolson@PE.com

Monk in India

Our Fr. Boniface Hicks, O.S.B. is on his way back from India after traveling there to present a paper and to spend some time with the Missionaries of Charity.  Here are a few pictures from his trip:

 

Blessed Teresa of Calcutta's tomb

Fr. Boniface and a volunteer take a break for a picture

An MC Sister taking a moment to visit with the poor

O Antiphons

The season of  Advent and Christmas is a great time at the monastery to dive deep into monastic tradition.  This being said, here is some information on the "O Antiphons" which we chant here at St. Vincent during our Evening Prayer (Vespers).

From: www.catholiceducation.org

www.catholiceducation.org

The “O Antiphons” refer to the seven antiphons that are recited (or chanted) preceding the Magnificat during Vespers of the Liturgy of the Hours. They cover the special period of Advent preparation known as the Octave before Christmas, Dec. 17-23, with Dec. 24 being Christmas Eve and Vespers for that evening being for the Christmas Vigil.

The exact origin of the “O Antiphons” is not known. Boethius (c. 480-524) made a slight reference to them, thereby suggesting their presence at that time. At the Benedictine abbey of Fleury (now Saint-Benoit-sur-Loire), these antiphons were recited by the abbot and other abbey leaders in descending rank, and then a gift was given to each member of the community. By the eighth century, they are in use in the liturgical celebrations in Rome. The usage of the “O Antiphons” was so prevalent in monasteries that the phrases, “Keep your O” and “The Great O Antiphons” were common parlance. One may thereby conclude that in some fashion the “O Antiphons” have been part of our liturgical tradition since the very early Church. 

The importance of “O Antiphons” is twofold: Each one highlights a title for the Messiah: O Sapientia (O Wisdom), O Adonai (O Lord), O Radix Jesse (O Root of Jesse), O Clavis David (O Key of David), O Oriens (O Rising Sun), O Rex GentiumO Emmanuel. Also, each one refers to the prophecy of Isaiah of the coming of the Messiah. Let’s now look at each antiphon with just a sample of Isaiah’s related prophecies: 

O Sapientia: “O Wisdom, O holy Word of God, you govern all creation with your strong yet tender care. Come and show your people the way to salvation.” Isaiah had prophesied, “The spirit of the Lord shall rest upon him: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and fear of the Lord, and his delight shall be the fear of the Lord.” (11:2-3), and “Wonderful is His counsel and great is His wisdom.” (28:29).

O Adonai: “O sacred Lord of ancient Israel, who showed yourself to Moses in the burning bush, who gave him the holy law on Sinai mountain: come, stretch out your mighty hand to set us free.” Isaiah had prophesied, “But He shall judge the poor with justice, and decide aright for the land’s afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked. Justice shall be the band around his waist, and faithfulness a belt upon his hips.” (11:4-5); and “Indeed the Lord will be there with us, majestic; yes the Lord our judge, the Lord our lawgiver, the Lord our king, he it is who will save us.” (33:22).

O Radix Jesse: “O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.” Isaiah had prophesied, “But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom.” (11:1), and A On that day, the root of Jesse, set up as a signal for the nations, the Gentiles shall seek out, for his dwelling shall be glorious.” (11:10). Remember also that Jesse was the father of King David, and Micah had prophesied that the Messiah would be of the house and lineage of David and be born in David’s city, Bethlehem (Micah 5:1).

O Clavis David: “O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.” Isaiah had prophesied, AI will place the Key of the House of David on His shoulder; when he opens, no one will shut, when he shuts, no one will open.” (22:22), and “His dominion is vast and forever peaceful, from David’s throne, and over His kingdom, which he confirms and sustains by judgment and justice, both now and forever.” (9:6).

O Oriens: “O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.” Isaiah had prophesied, “The people who walked in darkness have seen a great light; upon those who dwelt in the land of gloom a light has shown.” (9:1).

O Rex Gentium: “O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.” Isaiah had prophesied, “For a child is born to us, a son is given us; upon his shoulder dominion rests. They name him Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace.” (9:5), and “He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again.” (2:4) .

O Emmanuel: “O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.” Isaiah had prophesied, “The Lord himself will give you this sign: the Virgin shall be with child, and bear a son, and shall name him Emmanuel.” (7:14). Remember “Emmanuel” means “God is with us.”

According to Professor Robert Greenberg of the San Francisco Conservatory of Music, the Benedictine monks arranged these antiphons with a definite purpose. If one starts with the last title and takes the first letter of each one - Emmanuel, Rex, Oriens, Clavis, Radix, Adonai, Sapientia - the Latin words ero cras are formed, meaning, “Tomorrow, I will come.” Therefore, the Lord Jesus, whose coming we have prepared for in Advent and whom we have addressed in these seven Messianic titles, now speaks to us, “Tomorrow, I will come.” So the “O Antiphons” not only bring intensity to our Advent preparation, but bring it to a joyful conclusion. 

Father William Saunders is dean of the Notre Dame Graduate School of Christendom College and pastor of Our Lady of Hope Parish in Sterling, Virginia. The above article is a "Straight Answers" column he wrote for the Arlington Catholic Herald. Father Saunders is also the author of Straight Answers, a book based on 100 of his columns and published by Cathedral Press in Baltimore.

Saints who Visited St. Vincent Archabbey

I figured that you guys might be interested in the Saints who have stopped by the Monastery over the years.  I will start with one of my favorite Saints, Blessed Francis Xavier Seelos, C.Ss.R.

From:  www.seelos.org

Francis Xavier Seelos was born on January 11, 1819 in Fussen, Bavaria, Germany. He was baptized on the same day in the parish church of St. Mang. Having expressed a desire for the priesthood since childhood, he entered the diocesan seminary in 1842 after having completed his studies in philosophy. Soon after meeting the missionaries of the Congregation of the Most Holy Redeemer (Redemptorists), founded for the evangelization of the most abandoned, he decided to enter the Congregation and to minister to the German speaking immigrants in the United States. He was accepted by the Congregation on November 22, 1842, and sailed the following year from Le Havre, France arriving in New York on April 20, 1843. On December 22, 1844, after having completed his novitiate and theological studies, Seelos was ordained a priest in the Redemptorist Church of St. James in Baltimore, Maryland, U.S.A. 

 

St. Philomena's in Pittsburgh, PA

After being ordained, he worked for nine years in the parish of St. Philomena in Pittsburgh, Pennsylvania, first as assistant pastor with St. John Neumann, the superior of the eligious Community, and later as Superior himself and for the last three years as pastor. During this time, he was also the Redemptorist Novice Master. With Neumann he also dedicated himself to preaching missions. Regarding their relationship, Seelos said: “He has introduced me to the active life” and, “he has guided me as a spiritual director and confessor.”

 St. John Neumann (who visited the Abbey with Blessed Seelos)

 His availability and innate kindness in understanding and responding to the needs of the faithful, quickly made him well known as an expert confessor and spiritual director, so much so that people came to him even from neighboring towns. Faithful to the Redemptorist charism, he practiced a simple lifestyle and a simple manner of expressing himself. The themes of his preaching, rich in biblical content, were always heard and understood even by everyone, regardless of education, culture, or background. A constant endeavor in this pastoral activity was instructing the little children in the faith. He not only favored this ministry, he held it as fundamental for the growth of the Christian community in the parish. In 1854, he was transferred from Pittsburgh, to Baltimore, then Cumberland in 1857, and to Annapolis (1862), all the while engaged in parish ministry and serving in the formation of future Redemptorists as Prefect of Students. Even in this post, he was true to his character remaining always the kind and happy pastor, prudently attentive to the needs of his students and conscientious of their doctrinal formation. Above all, he strove to instill in these future Redemptorist missionaries the enthusiasm, the spirit of sacrifice and apostolic zeal for the spiritual and temporal welfare of the people.

In 1860 he was proposed as a candidate for the office of Bishop of Pittsburgh. Having been excused from this responsibility by Pope Pius IX, from 1863 until 1866 he dedicated himself to the life of an itinerant missionary preaching in English and German in the states of Connecticut, Illinois, Michigan, Missouri, New Jersey, New York, Ohio, Pennsylvania, Rhode Island and Wisconsin.

After a brief period of parish ministry in Detroit, Michigan, he was assigned in 1866 to the Redemptorist community in New Orleans, Louisiana. Here also, as pastor of the Church of St. Mary of the Assumption, he was known as a pastor who was joyously available to his faithful and singularly concerned for the poorest and the most abandoned. In God’s plan, however, his ministry in New Orleans was destined to be brief. In the month of September, exhausted from visiting and caring for the victims of yellow fever, he contracted the dreaded disease. After several weeks of patiently enduring his illness, he passed on to eternal life on October 4, 1867, at the age of 48 years and 9 months.

His Holiness Pope John Paul II, proclaimed Father Seelos Blessed in St. Peter's Square on April 9th of the Solemn Jubilee Year 2000.  His Feast Day is October 5.


For more on Blessed Seelos, check out the great biography on him by clicking here

Seek Grace through Mary

Here is another great reflection from Fr. Philip Dabney, C.Ss.R. (friend of our Gabriel Myriam, O.S.B.).  Fr. Dabney is the Mission Preacher of Our Lady of Perpetual Help at the beautiful "Mission Church" in Boston.  For more great reflections from Fr. Dabney, click here .

Seek Grace Through Mary from The Mission Church on Vimeo.

Cool Picture

 

I thought you guys might all enjoy a picture of our Archabbot introducing our College President (Mr. James Towey) to our Holy Father Pope Benedict XVI in Rome.

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Here is President Towey's Blog entry which appeared on our college's website (the next day, Sept. 25), it seems appropriate to post as we gear up for the celebration of Archabbot Boniface's 200th birthday celebration!!!

 

Yesterday in Saint Peter’s Square when His Holiness Pope Benedict XVI and our very own Chancellor Archabbot Douglas embraced and conversed about Boniface Wimmer, two of the most venerable traditions of the Church embraced: the papacy and Benedictine monasticism. 

While all of you were asleep, Saint Vincent College took center stage in the Eternal City. 

Under a crystal clear sky and with thousands of pilgrims from scores of countries in attendance, as well as three of Saint Vincent’s monks and a group of alums and pilgrims, your alma mater marked one of its proudest and most historically significant moments. 

Perhaps you know the story of Saint Vincent’s earliest days. It is worth recounting. A German Benedictine monk, Boniface Wimmer, traveled the Atlantic Ocean with 18 companions and in 1846 established the first Benedictine college in America on what would become our campus.

In January the College will celebrate the bicentennial of Father Abbot Wimmer’s birth. It is not possible to recount our college’s history and ignore the miraculous work of grace that has sustained us these 162 years. I speak often of the hardships and sacrifices of the Benedictines in those early years because they gave their lives for us. 

Think of the prayer and labor that was asked of the Benedictines who built the Basilica brick by brick at the turn of the century, or in more modern times, when a good bit of the campus burned to the ground, forcing so many Benedictines to actually work and sleep in their offices (trivia: it was during this time that both Bonnie and Gerry halls were hastily built). Today we enjoy a campus of unparalleled beauty and unprecedented prosperity because of these Benedictines as well as their successors – and the many lay men and women who have processed through the decades to come and labor by their side as faculty, administrators and staff. 

I love listening to alums tell stories about the old days. The more I hear, the more blessed I feel to be joined to Saint Vincent’s proud history. As I watched the Holy Father receive a beautifully bound edition of some of the letters of Boniface Wimmer from our Archabbot, I witnessed another chapter in that history being written. 

I had a chance to meet the Holy Father a few moments later and convey the love and gratitude of the entire College community - so if you felt a surge of grace around 5 a.m. yesterday, it was his apostolic blessing being conferred upon the entire campus! 

He congratulated our football team for winning our first game in 46 years and asked if Dan Brett was still SGA president. Ok, I made that up. 

But the rest, though dreamlike in its improbability and majesty, is true. Our students who went with Fr. Vincent in April to the Papal Mass in the Bronx know what it means to see the Holy Father in person. It is as if you are transported back to the time of Christ, to the company of Saint Peter and you hear those immortal words: You are Peter and upon this rock I will build my Church! 

An unbroken chain of succession stretches from Saint Peter to Joseph Ratzinger. It is a deep mystery. There is no human explanation for how the Church is still standing two millennia later despite all of the efforts from within and without to topple it. 

And today’s vicar of Christ - who like 15 of his predecessors took the name of the saint that inspired Boniface Wimmer, his companions, and their Benedictine successors in the foothills of the Laurel mountains – now knows about the marvel that is Saint Vincent College.

200th Anniversary of the Birth of our Founder!!!

Join the monks of St. Vincent Arcabbey as we celebrate the 200th Anniversary of the birth of our founder, Archabbot Boniface Wimmer, O.S.B.  Opening ceremonies will take place during Solemn Vespers on January 14, 2009 with the Abbot Primate of the Benedictine Order (the Rt. Rev. Notker Wolf, O.S.B. delivering the homily).  For more information please check out:

www.bonifacewimmer.org

The History of the Advent Wreath

From:  www.catholiceducation.org

The Advent wreath is part of our long-standing Catholic tradition. However, the actual origins are uncertain. There is evidence of pre-Christian Germanic peoples using wreathes with lit candles during the cold and dark December days as a sign of hope in the future warm and extended-sunlight days of Spring. In Scandinavia during Winter, lighted candles were placed around a wheel, and prayers were offered to the god of light to turn “the wheel of the earth” back toward the sun to lengthen the days and restore warmth. 

By the Middle Ages, the Christians adapted this tradition and used Advent wreathes as part of their spiritual preparation for Christmas. After all, Christ is “the Light that came into the world” to dispel the darkness of sin and to radiate the truth and love of God (cf. John 3:19-21). By 1600, both Catholics and Lutherans had more formal practices surrounding the Advent wreath.

The symbolism of the Advent wreath is beautiful. The wreath is made of various evergreens, signifying continuous life. Even these evergreens have a traditional meaning which can be adapted to our faith: The laurel signifies victory over persecution and suffering; pine, holly, and yew, immortality; and cedar, strength and healing. Holly also has a special Christian symbolism: The prickly leaves remind us of the crown of thorns, and one English legend tells of how the cross was made of holly. The circle of the wreath, which has no beginning or end, symbolizes the eternity of God, the immortality of the soul, and the everlasting life found in Christ. Any pine cones, nuts, or seedpods used to decorate the wreath also symbolize life and resurrection. All together, the wreath of evergreens depicts the immortality of our soul and the new, everlasting life promised to us through Christ, the eternal Word of the Father, who entered our world becoming true man and who was victorious over sin and death through His own passion, death, and resurrection.

The four candles represent the four weeks of Advent. A tradition is that each week represents one thousand years, to sum to the 4,000 years from Adam and Eve until the Birth of the Savior. Three candles are purple and one is rose. The purple candles in particular symbolize the prayer, penance, and preparatory sacrifices and goods works undertaken at this time. The rose candle is lit on the third Sunday, Gaudete Sunday, when the priest also wears rose vestments at Mass; Gaudete Sunday is the Sunday of rejoicing, because the faithful have arrived at the midpoint of Advent, when their preparation is now half over and they are close to Christmas. The progressive lighting of the candles symbolizes the expectation and hope surrounding our Lord’s first coming into the world and the anticipation of His second coming to judge the living and the dead.

The light again signifies Christ, the Light of the world. Some modern day adaptions include a white candle placed in the middle of the wreath, which represents Christ and is lit on Christmas Eve. Another tradition is to replace the three purple and one rose candles with four white candles, which will be lit throughout Christmas season.

In family practice, the Advent wreath is most appropriately lit at dinner time after the blessing of the food. A traditional prayer service using the Advent wreath proceeds as follows: On the First Sunday of Advent, the father of the family blesses the wreath, praying: O God, by whose word all things are sanctified, pour forth Thy blessing upon this wreath, and grant that we who use it may prepare our hearts for the coming of Christ and may receive from Thee abundant graces. Who livest and reignest forever. Amen.” He then continues for each of the days of the first week of Advent, O Lord, stir up Thy might, we beg thee, and come, that by Thy protection we may deserve to be rescued from the threatening dangers of our sins and saved by Thy deliverance. Who livest and reignest forever. Amen.” The youngest child then lights one purple candle.

During the second week of Advent, the father prays: O Lord, stir up our hearts that we may prepare for Thy only begotten Son, that through His coming we may be made worthy to serve Thee with pure minds. Who livest and reignest forever. Amen.” The oldest child then lights the purple candle from the first week plus one more purple candle.

During the third week of Advent, the father prays: O Lord, we beg Thee, incline Thy ear to our prayers and enlighten the darkness of our minds by the grace of Thy visitation. Who livest and reignest forever. Amen.” The mother then lights the two previously lit purple candles plus the rose candle.

Finally, the father prays during the fourth week of Advent, O Lord, stir up Thy power, we pray Thee, and come; and with great might help us, that with the help of Thy grace, Thy merciful forgiveness may hasten what our sins impede. Who livest and reignest forever. Amen.” The father then lights all of the candles of the wreath.

Since Advent is a time to stir-up our faith in the Lord, the wreath and its prayers provide us a way to augment this special preparation for Christmas. Moreover, this good tradition helps us to remain vigilant in our homes and not lose sight of the true meaning of Christmas.

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ACKNOWLEDGEMENT

Saunders, Rev. William. “The History of the Advent Wreath.” Arlington Catholic Herald.