It read: “Middle ranking civil servant, single, Catholic, 43-years-old, immaculate past, from the countryside, is seeking a good Catholic pure girl, who can cook well, and who can do all housework, who is also capable of sewing and a good homemaker in order to marry at the soonest opportunity.” It was through the Altöttinger Liebfrauen Messenger newspaper that Joseph Ratzinger met Maria Peintner.They soon married and Maria gave birth to three children; Georg, Maria and Joseph. Catholic Walkinig rowing reading cooking housework. Quite and good neighbours good arear close to shop and family not far from town good bus ... L., V, 1264) can still ridicule the "birthdays" of the gods. With Clement's evidence may be mentioned the "De paschæ computus", written in 243 and falsely ascribed to Cyprian (P. Codex Bezæ) wrongly give the Divine words as in Nicæan times; Epiphanius (Hær., li, ed. In view of a reaction to certain Jewish rites and feasts, Chrysostom tries to unite Antioch in celebrating Christ's birth on 25 December, part of the community having already kept it on that day for at least ten years. If Marcellina became a nun only after the canonical age of twenty-five, and if Ambrose was born only in 340, it is perhaps likelier that the event occurred after 357. In the West the Council of Saragossa (380) still ignores 25 December (see can. Ammianus Marcellinus (XXI, ii) and Zonaras (Ann., XIII, 11) date a visit of Julian the Apostate to a church at Vienne in Gaul on Epiphany and Nativity respectively. By the time of Jerome and Augustine, the December feast is established, though the latter (Epp., II, liv, 12, in P. These essentially popular airs, and even words, must, however, have existed long before they were put down in writing.
219) that there is no month in the year to which respectable authorities have not assigned Christ's birth. 1000)] runs: He gar prote parousia tou kyriou hemon he ensarkos [en he gegennetai] en Bethleem, egeneto [pro okto kalandon ianouarion hemera tetradi] Basileuontos Augoustou [tessarakoston kai deuteron etos, apo de Adam] pentakischiliosto kai pentakosiosto etei epathen de triakosto trito [pro okto kalandon aprilion, hemera paraskeun, oktokaidekato etei Tiberiou Kaisaros, hypateuontos Hrouphou kai Hroubellionos. In Dan., iv, 23; Brotke; 19) "For the first coming of Our Lord in the flesh [in which He has been begotten], in Bethlehem, took place [25 December, the fourth day] in the reign of Augustus [the forty-second year, and] in the year 5500 [from Adam]. L., XVI, 219) preserves the sermon preached by Pope Liberius I at St. "A solis ortu" is certainly, however, by Sedulius (fifth century).L., XLIX, 820), written 418-427, that the Egyptian monasteries still observe the "ancient custom"; but on 29 Choiak (25 December) and 1 January, 433, Paul of Emesa preached before Cyril of Alexandria, and his sermons (see Mansi, IV, 293; appendix to Act. Eph.) show that the December celebration was then firmly established there, and calendars prove its permanence. Basil (who died before 1 January, 379) and the two following, preached on St. G., XLVI, 788; cf, 701, 721), prove that in 380 the 25th December was already celebrated there, unless, following Usener's too ingenious arguments (Religionsgeschichtliche Untersuchungen, Bonn, 1889, 247-250), one were to place those sermons in 383. In 385, therefore, 25 December was not observed at Jerusalem. Cyril declares that his clergy cannot, on the single feast of Birth and Baptism, make a double procession to Bethlehem and Jordan. 1724) makes Julius write thus to Juvenal of Jerusalem (c. But between February, 386, when Flavian ordained Chrysostom priest, and December is ample time for the preaching of all the sermons under discussion. This time he was successful; in a crowded church he defended the new custom. From the fourth century every Western calendar assigns it to 25 December. 748, whence Christ's conception falls in March, and birth presumably in December. It seems impossible, on analogy of the relation of Passover and Pentecost to Easter and Whitsuntide, to connect the Nativity with the feast of Tabernacles, as did, e.g., Lightfoot (Horæ Hebr, et Talm., II, 32), arguing from Old Testament prophecy, e.g. The well-known solar feast, however, of Natalis Invicti, celebrated on 25 December, has a strong claim on the responsibility for our December date. 338) has collected the evidence for the feast, which reached its climax of popularity under Aurelian in 274. Christ should be born." In the fourth century, Chrysostom, "del Solst. Tiele (Yule and Christmas, London, 1899) has collected many interesting examples. L., LVII, 492, etc.) survive as Christmas presents, cards, boxes.The December feast therefore reached Egypt between 427 and 433. G., CXLVII, 440; Isaac, Catholicos of Armenia in eleventh or twelfth century, "Adv. G., CXXII, 1193; Neale, "Holy Eastern Church", Introd., p. Also, Asterius of Amaseia (fifth century) and Amphilochius of Iconium (contemporary of Basil and Gregory) show that in their dioceses both the feasts of Epiphany and Nativity were separate (P. In 385, Silvia of Bordeaux (or Etheria, as it seems clear she should be called) was profoundly impressed by the splendid Childhood feasts at Jerusalem. This checks the so-called correspondence between Cyril of Jerusalem (348-386) and Pope Julius I (337-352), quoted by John of Nikiû (c. (This later practice is here an anachronism.) He asks Julius to assign the true date of the nativity "from census documents brought by Titus to Rome"; Julius assigns 25 December. 425-458), adding that Gregory Nazianzen at Constantinople was being criticized for "halving" the festival. G., LXXXV, 469), thinks that Juvenal tried at least to introduce this feast, but that Cyril's greater name attracted that event to his own period. Philogonius, Chrysostom preached an important sermon. The year was almost certainly 386, though Clinton gives 387, and Usener, by a long rearrangement of the saint's sermons, 388 (Religionsgeschichtl. It was no novelty; from Thrace to Cadiz this feast was observed rightly, since its miraculously rapid diffusion proved its genuineness. According, however, to John of Nikiû, Honorius, when he was present on a visit, arranged with Arcadius for the observation of the feast on the Roman date. In the list of consuls are four anomalous ecclesiastical entries: the birth and death days of Christ, the entry into Rome, and martyrdom of Saints Peter and Paul. At Rome, then, the Nativity was celebrated on 25 December before 354; in the East, at Constantinople, not before 379, unless with Erbes, and against Gregory, we recognize it there in 330. Nat., in Civiltæ Cattolica, 1907), following Erbes, argues that Rome took over the Eastern Epiphany, now with a definite Nativity colouring, and, with as increasing number of Eastern Churches, placed it on 25 December; later, both East and West divided their feast, leaving Ephiphany on 6 January, and Nativity on 25 December, respectively, and placing Christmas on 25 December and Epiphany on 6 January. Concerning the date of Christ's birth the Gospels give no help; upon their data contradictory arguments are based. 70; late rabbinical tradition says that class 1, Jojarib, was then serving. 749, and that never in seventy turbulent years the weekly succession failed, it is calculated that the eighth class was serving 2-9 October, A. Zacharias sqq.; combining, too, the fact of Christ's death in Nisan with Daniel's prophecy of a three and one-half years' ministry (), he puts the birth in Tisri, i.e. As undesirable is it to connect 25 December with the Eastern (December) feast of Dedication (Jos. For the history of the solar cult, its position in the Roman Empire, and syncretism with Mithraism, see Cumont's epoch-making "Textes et Monuments" etc., I, ii, 4, 6, p. Filippo del Torre in 1700 first saw its importance; it is marked, as has been said, without addition in Philocalus' Calendar. The earliest of the births of Christ and the sun is in Cyprian, "De pasch. nasceretur Christus." — "O, how wonderfully acted Providence that on that day on which that Sun was born . The ) of the Roman 1 January (bitterly condemned by Tertullian, de Idol., xiv and x, and by Maximus of Turin, Hom. The calend fires were a scandal even to Rome, and St.The hardy pioneers soon began to till the fertile soil of the Beaupré hillside; in the region which now forms the parish of Sainte Anne de Beaupré the first houses date from the year 1650.Nor was it long before the settlers built themselves a chapel where they might meet for Divine worship.One of their number, the Sieur Etienne Lessard, offered to give the land required at the spot which the church authorities should find suitable.On 13 March, 1658, therefore, the missionary, Father Vignal, came to choose the site and to bless the foundation of the proposed chapel which, by general consent, was to be dedicated to St. The very day the Saint showed how favourably she viewed the undertaking by healing Louis Guimont, an inhabitant of Beaupré, who suffered terribly from rheumatism of the loins. Anne, he came forward and placed three stones in the foundations of the new building, whereupon he found himself suddenly and completely cured of his ailment. My kids and my beutifull new 6 week old granddaughter. I like pubs, cinemas, restaurants, Ask me for more. This first authentic miracle was the precursor of countless other graces and favours of all kinds.For two centuries and a half the great wonder-worker has ceaselessly and lavishly shown her kindness to all the sufferers who from all parts of North America flock every year to Beaupré to implore her help.