Church unity Octave.

The Church Unity Octave is observed every year from the feast of St. Peter's Chair, January 18, to that of the conversion of St. Paul, January 25.
It was approved and blessed by the late Pope Pius X in 1909. His Holiness Pope Benedict XV, by a Papal Brief, dated February 15, 1916, extended its observance of the Universal Church enriching it with Indulgences.
(Catholic Missions Vol 13-14 January 1919).

Prayer:

•    Ant. That they all may be one, as Thou, Father, in me and I in Thee, that they also may be one in us; that the world may believe that Thou has sent me.
      ℣. I say to thee, that thou art Peter,
      ℟. And upon this rock I will build my Church.
      Let us pray: Lord Jesus Christ, Who didst say to Thine Apostles: peace I leave with you, my peace I give unto you, look not upon my sins, but upon the faith of Thy Church; and vouchsafe unto Her that peace and unity which is agreeable to Thy will: Who livest and reignest God forever and ever. Amen.

NB. It is also recommended that one decade of the Rosary (at least) be said for the particular intention of each day; also that Holy Communion be received as often as possible during the Octave, daily if possible, certainly on the First or Last Day of the Octave in order to obtain the Plenary Indulgence. Source: Catholic World, Volume 106 Paulist Fathers, 1918

Traditional Version:
(Father Paul of Graymoor began the Chair of Unity Octave. By 1913 a set of Intentions for each day of the Octave had become fixed)

Jan 18. The return of all the "other sheep" to the one fold of St. Peter, the one Shepherd.
Jan 19. The return of all Oriental Separatists to Communion with the Apostolic See.
Jan 20. The submission of Anglicans to the Authority of the Vicar of Christ.
Jan 21. That the Lutherans and all other Protestants of Continental Europe may find their way "Back to Holy Church."
Jan 22. That Christians in America may become one in Communion with the Chair of St. Peter.
Jan 23. The return to the sacraments of lapsed Catholics.
Jan 24. The Conversion of the Jews.
Jan 25. The Missionary conquest of the world for Christ.

Source: the Living Church Vol 141. 1960

While a great part of mankind looks to its statesmen to devise ways and means by which the diversified and in some instances anti-Christian theories of government of the Allied Nations might be amalgamated and directed towards outlawing future wars, Catholics see in the divinely established unity of the Church the only road by which the concerted action of the true followers of Christ can lead the world to a lasting peace. We possess today a prayer movement for Church Unity, the purpose of which is to gather into the one true Church all those who have unfortunately withdrawn from the Catholic religion and to unite them against the prevailing forces of Liberalism and Materialism. For, as His Holiness Pope Benedict XV remarked in an Apostolic Brief dated Feb. 25, 1916, "in the Unity of Faith the foremost characteristic of the Truth shines forth, and it is thus that the Apostle Paul exhorts the Ephesians to preserve the unity of the spirit in the bond of peace, by proclaiming that 'there is one Lord, one Faith, one Baptism."" Noting the approval extended to this Octave of Prayer by the Catholic Hierarchy, he asserted that “with a glad heart, therefore, we have heard from the Society which is called 'of the Atonement,' established in New York, that prayers have been proposed to be recited from the Feast of the Chair of Blessed Peter at Rome to the Feast of the Conversion of St. Paul, in order that this aim of Unity might be obtained from the Lord and at the same time we rejoice that these prayers, blessed by Pope Pius the Tenth, of recent memory, and approved by the Bishops of America, have been circulated far and wide through the United States."

At no time in the past nineteen hundred years has the pendulum of history registered such terrible spiritual, moral, and material catastrophe as has befallen mankind in this tragic moment. For as the old world lies in fragments, the future of Christian civilization in Europe and the rest of the world hangs in the balance. Even the joy of hard-won victory, accompanied by the dawning hope of a new day of peace and reconstruction, cannot offset the knowledge that the progress of the human race in the present confusion of ideologies has been a progress without God and even against God; without Christ and even against Christ. If mankind had but listened to the Church, there is little doubt that the chaos of this age, resulting from a weakening of faith in God and in Jesus Christ, and the darkening in men's minds of the light of moral principles, could have been avoided.

Our generation is reaping the woeful consequences of an incredulity which has succeeded in excluding Christ from modern life, especially from public life. The deep spiritual crisis that has overthrown the sound principles of private and public morality is the result of cleavage from the Church in the course of centuries and the divorcing of civil power from every kind of dependence on a Supreme Being. Cut off from the age-old teaching authority of the Catholic Church, many of the separated brethren have gone so far as to overthrow the central dogma of Christianity, the Divinity of the Saviour, and have hastened thereby the advance of spiritual and moral decay.

Now, in this hour of perhaps irrevocable decisions, the Church may well be envisioned as the voice of one crying in the wilderness, appealing to her wandering children to be united with her in the unity of faith and worship, so that their return to the Christian way of life might be a bulwark against the menace of modern pagan teaching. She alone, in the words of St. Augustine, "is the holy Church, the one Church, the true Church, the Church which strives against all heresies." She alone fully recognizes the widespread atheistic and anti-Christian tendency rampant in the world, threatening to destroy all the ancient Christian institutions, the life of which consists in a supernatural principle, and to erect on their ruins and with their remains an illusory millennium of universal happiness, a new order which would rest on the quicksands of changeable and ephemeral standards contingent upon the selfish interests of groups and individuals.

Already, through the mysterious workings of divine Providence, this invitation extended by the Church has received long awaited welcome from many who now perceive the inability of all human efforts to replace the laws of God and the unifying and elevating influence of Christ's love. But this is not enough. For, however much this hour of disillusionment has become an hour of grace, "a passage of the Lord” for some, sincere Catholics must humbly recognize their grave responsibility to work and pray that the tireless and salutary occupation of the Church in the spiritual and religious re-education of mankind might bear fruit in the reestablishment of the Christian heritage over the whole world. On the minds of all those who seek refuge from the vortex of error and anti-Christian movements they should impress the words Our Holy Father addressed to the College of Cardinals on June 2, 1944. “How much more potent and efficacious would be the influence of Christian thought and Christian life on the moral sub-structure of the future plans for peace and social reconstruction, if there were not this vast division and dispersal of religious confessions, that in the course of time have detached themselves from Mother Church! Who, today, can fail to recognize what substance of faith, what a genuine power of resistance to anti-religious influence is lost in so many groups as a result of separation."

As never before, the collaboration of the laity in the Apostolate of the Hierarchy must have as its central theme Christ resplendent in His Divine Kingship, if He is to "grant the gifts of peace and unity to all nations." For “in the recognition of the royal prerogatives of Christ and in the return of individuals and of society to the law of His truth and of His love lies the only way of salvation." If Christian thought is to succeed in maintaining and supporting the work of restoration in individual, social and international life, then all who are working for a plan that does not conflict with the religious and moral content of Christian civilization must acknowledge that the Church which Christ founded on earth is the infallible spokesman on faith and morals for the whole world. For the Catholic Church alone possesses, in her infallible pronouncements, the fullness of the principles of Christian morality in all its ramifications. Because of the special assistance of the Holy Spirit promised to the Apostles and their successors, the episcopate united to the Roman Pontiff, she alone teaches men to observe all things whatsoever Christ has commanded. Further, only the Church possesses, from her very institution, a visible unity in doctrine, government and worship. Therefore, only she can establish an organic unity of all men-a supernatural union based on an all-embracing love deeply felt and practiced, rather than a unity which is exclusively human, external, superficial, and by that very fact, weak.

One of the most efficacious means for assuring a just and lasting peace is a Catholic Unity of all those who, seeking brotherly communion in Christ, humbly submit themselves and obey the Vicar of Christ as teacher and ruler of the Church. That is the end of the Prayer Octave for Church Unity founded by Father Paul James Francis, S.A., in 1908. It seeks to restore to God the honor denied Him for so many centuries and to acquire for men the fullness of the Christian heritage which alone can determine the most firm foundation of true peace, that interior peace which cannot be found except by coming close to the spiritual light of Bethlehem's cave.

Catholics especially must unite with Christ who prayed to His Heavenly Father "that they all may be one, even as thou, Father, in me and I in thee; that they also may be one in us, that the world may believe that thou has sent me." And it is incumbent on them to make known the observance of this Octave to all others who sincerely seek eternal salvation, the promotion of the temporal welfare of peoples, their true prosperity, order, and tranquillity. During this Church Unity Octave, from Jan. 18 to Jan. 25, all should pray especially that God the Father may send His Holy Spirit to direct and guide statesmen, that He might inspire their thoughts, their feelings and deliberations, making them spiritually and materially vigorous and firm against obstacles, mistrust, and peril, so that as a result of their deliberations, a new order under the patronage of Christ the King may be established which will lead many wanderers back to the Unity of supernatural faith and love as found in His Mystical Body. For, says St. Ambrose, "great is the glory of justice; for she, existing rather for the good of others than of self, is an aid to the bond of union and fellowship amongst us. She holds so high a place that she has all things laid under her authority ... but the Church, as it were, is the outward form of Justice, she is the common right of all. For all in common she prays, for all in common she works, in the temptation of all she is tried ... For this reason, Paul has made Christ to be foundation, so that we may build upon Him the works of Justice."

Source: GREGORY FIGUEROA, S.A. Atonement Seminary, Washington, D. C. The American Ecclesiastical Review, Volume 114 Herman Joseph Heuser Catholic University of America Press, 1946

"1. When Herod found that the Magi did not return with the information respecting the King Whom they were seeking, he became uneasy. The plan he had cunningly devised had come to naught; the rival Monarch seemed likely to escape his hands. One day perhaps he or his children would be dethroned by Him. O empty fears ! That little Child seeks no worldly honor; He will not interfere with any earthly monarch. The secret fear that destroys the peace of unscrupulous men is often as empty as Herod's. The terrors they suffer are the just rewards of their evil deeds. How often I have been anxious and troubled because my pride could not brook being humbled !

2. But Herod was utterly unscrupulous as well as ambitious. There was one way in which he could secure his end. By putting to death all the young children in the country round Bethlehem, he would compass the death of this royal Child Who threatened his safety. Pride and ambition not only blind men, but make them utterly indifferent to the sufferings of others and the laws of right and wrong. I, too, have often recklessly made others suffer to gratify myself and carry out my own selfish ends.

3. When Herod came to die, how awful must have been the terrors of his guilty conscience! The blood of those children slaughtered at his command had long cried out to Heaven for vengeance. Each one of them added to his remorse and eternal misery in hell. If evil men could foresee the consequences to themselves of the sins they commit, they would dread sin, even venial sin, far more than any earthly misery they could suffer."

Meditations for Christmas . By Rev. Richard F. Clarke S.J. The Catholic Truth Society, London 1891

"1. Before the Magi left Jerusalem for Bethlehem, Herod had enjoined upon them that they should return and tell him where the new-born King of the Jews was to be found, declaring that he, too, desired to come and adore Him. Hypocrite and treacherous liar that he was, his real object was to destroy his supposed rival. He made no scruple of planning the murder of one who might possibly supplant him. Those who love worldly honor are always unscrupulous. It has the power of blinding the eyes and deadening the conscience, and making men esteem evil good and good evil.

2. The Magi seem to have been deceived by Herod's fair, words, and to have promised to return with the information he desired. Good men are always unsuspicious of evil. We all judge others by ourselves. If you want to know your own character, ask yourself whether your judgment of others is a charitable or uncharitable one.

3. When the Magi had finished their visit to Bethlehem, they prepared to return to Herod. But an angel warned them to avoid the city where he dwelt, and to go back to their own country by some other way. We need never fear lest our charitable judgments should do harm. God will provide against this; it is our harsh and severe judgments which are productive of so much evil to ourselves and others."

Meditations for Christmas . By Rev. Richard F. Clarke S.J. The Catholic Truth Society, London 1891

Infant of Prague: Mother Of Mercy, Washington NC)

Prayer to the Holy Infant for priests

Jesus, Divine Infant, I bless and thank Your most loving Heart for the institution of the priesthood. Priests are sent by You, as You were sent by the Father. To them You entrusted the treasures of Your doctrine, of Your Law, of Your Grace, and souls themselves.

Grant me the grace to love them, to listen to them, and to let myself be guided by them in Your ways. Jesus, send good laborers into Your harvest. May priests be the salt that purifies and preserves; may they be the light of the world; may they be the city placed on the mountain. May they all be formed after Your own Heart. And in heaven may they be surrounded by a joyous throng of those they shepherded on earth. Amen.

Glory Be three times.
Infant Jesus, make me love You more and more!

To the Divine Infant:

Sweet Infant -  God! I humbly fly to Thee,

For I have heard Thy whisper all divine:

"Come all who labor, come with trust to me,"

"Your hearts can only rest in love of mine."

Sweet Infant - Jesus! I believe in Thee,

And hope for mercy from Thy loving Heart.

O may I love and serve Thee fervently!

"The Prince of peace," "Emmanuel" Thou art!

Sweet little Jesus! Souls so dear to Thee

Shall be the objects of my tender love.

O grant that we may all eternally

Rejoice and praise Thee in the land above.

Written by: Enfant de Marie (These lines were suggested by the beautiful prayer in honor of the Holy Infant of Prague, composed by the Carmelite, Father Cyril a Matre Dei.)The Carmelite review, 1898

 "1. Myrrh is the herb used most largely for embalming. It has the power to prevent corruption and preserve the purity and freshness of the body which is in contact with it. It was offered to Our Lord as a testimony not only of the perfect and unsullied purity of those to whom He is united by the bonds of charity, but also in evidence of the power of His sacred body to save from corruption those who partake of it in the Blessed Sacrament of the Altar.

2. Thus myrrh was offered to Our Lord as possessing a true human body, as truly Man as well as truly God. We must never lose sight of this fact of Christ's Humanity, that He has all the sympathy and interest in all that concerns us that we have perhaps received from some kind earthly friend, all His desire to help us, all His wisdom, prudence, patience, appreciation of our griefs and sorrows; and all this to a degree compared with which our best friend on earth does not deserve the name. Why do I not have recourse to Him more ?

3. Myrrh is also the symbol of mortification. If our bodies are to be pure, we must mortify our evil desires and give up what is very attractive to our lower nature. If we desire great purity of heart, we must mortify ourselves in things lawful, and deny ourselves even what we might enjoy without sin. Do I do this?"

Meditations for Christmas . By Rev. Richard F. Clarke S.J. The Catholic Truth Society, London 1891

"1. The offering of frankincense to any one has always been regarded by the common consent of mankind as an acknowledgment of inherent Deity. When the Christians were commanded to throw a grain of incense on the altar of Jupiter or Minerva, it was in acknowledgment of their divinity. The Magi, then, by this offering to Christ of incense, were the first Gentile witnesses to His Divinity. They made thereby an implicit act of faith in His Godhead, and proved the honor they paid Him to be that highest honor that belongs to God alone.

2. Frankincense is, moreover, a symbol of all that is sweetest and most fragrant. What so sweet to Jesus as the complete offering of ourselves to Him implied in the homage paid to Him as God! Jesus, my God, my all, I offer Thee my heart, my soul, my self!

3. Frankincense is the material symbol under which prayer is indicated in Holy Scripture. The angel offers in the Apocalypse the prayers of the saints in a golden censer, and there comes up continually from earth the cloud of prayers as a cloud of incense. Among them my prayers arise. Are they such as will be fragrant and pleasing to God? "

Meditations for Christmas . By Rev. Richard F. Clarke S.J. The Catholic Truth Society, London 1891