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Catholic Caucus: Sunday Mass Readings, 05-26-13, Solemnity of the Most Holy Trinity ^ | 05-26-13 | Revised New American Bible

Posted on 05/25/2013 9:48:57 PM PDT by Salvation

May 26, 2013


The Solemnity of the Most Holy Trinity


Reading 1 Prv 8:22-31

Thus says the wisdom of God:
"The LORD possessed me, the beginning of his ways,
the forerunner of his prodigies of long ago;
from of old I was poured forth,
at the first, before the earth.
When there were no depths I was brought forth,
when there were no fountains or springs of water;
before the mountains were settled into place,
before the hills, I was brought forth;
while as yet the earth and fields were not made,
nor the first clods of the world.

"When the Lord established the heavens I was there,
when he marked out the vault over the face of the deep;
when he made firm the skies above,
when he fixed fast the foundations of the earth;
when he set for the sea its limit,
so that the waters should not transgress his command;
then was I beside him as his craftsman,
and I was his delight day by day,
playing before him all the while,
playing on the surface of his earth;
and I found delight in the human race."

Responsorial Psalm Ps 8:4-5, 6-7, 8-9

R. (2a) O Lord, our God, how wonderful your name in all the earth!
When I behold your heavens, the work of your fingers,
the moon and the stars which you set in place —
What is man that you should be mindful of him,
or the son of man that you should care for him?
R. O Lord, our God, how wonderful your name in all the earth!
You have made him little less than the angels,
and crowned him with glory and honor.
You have given him rule over the works of your hands,
putting all things under his feet:
R. O Lord, our God, how wonderful your name in all the earth!
All sheep and oxen,
yes, and the beasts of the field,
The birds of the air, the fishes of the sea,
and whatever swims the paths of the seas.
R. O Lord, our God, how wonderful your name in all the earth!

Reading 2 Rom 5:1-5

Brothers and sisters:
Therefore, since we have been justified by faith,
we have peace with God through our Lord Jesus Christ,
through whom we have gained access by faith
to this grace in which we stand,
and we boast in hope of the glory of God.
Not only that, but we even boast of our afflictions,
knowing that affliction produces endurance,
and endurance, proven character,
and proven character, hope,
and hope does not disappoint,
because the love of God has been poured out into our hearts
through the Holy Spirit that has been given to us.

Gospel Jn 16:12-15

Jesus said to his disciples:
"I have much more to tell you, but you cannot bear it now.
But when he comes, the Spirit of truth,
he will guide you to all truth.
He will not speak on his own,
but he will speak what he hears,
and will declare to you the things that are coming.
He will glorify me,
because he will take from what is mine and declare it to you.
Everything that the Father has is mine;
for this reason I told you that he will take from what is mine
and declare it to you."

TOPICS: Catholic; General Discusssion; Prayer; Worship
KEYWORDS: catholic; ordinarytime; prayer
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1 posted on 05/25/2013 9:48:57 PM PDT by Salvation
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To: All

I am switching computers and my son helped me today.

Unfortunately he did not save my ping list to my old computer which I am still using until we get further programming — so this will be your ping!

(I knew I should have sent my ping list in an email — drats!)

2 posted on 05/25/2013 9:54:29 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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From: Proverbs 8:22-31

Third discourse: Wisdom speaks again (continued)

[22] The Lord created me at the beginning of his work,
the first of his acts of old.
[23] Ages ago I was set up,
at the first, before the beginning of the earth.
[24] When there were no depths I was brought forth,
when there were no springs abounding with water.
[25] Before the mountains had been shaped,
before the hills, I was brought forth;
[26] before he had made the earth with its fields,
or the first of the dust of the world.
[27] When he established the heavens, I was there,
when he drew a circle on the face of the deep,
[28] when he made firm the skies above,
when he established the fountains of the deep,
[29] when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth,
[30] then I was beside him, like a master workman;
and I was daily his delight,
rejoicing before him always,
[31] rejoicing in his inhabited world
and delighting in the sons of men.


1-36 The first part of the book ends with this third, splendid poem in praise of
personified Wisdom. As in the first poem (1:20-33) Wisdom speaks in public, for
all to hear (vv. 1-3); her message is not meant for a privileged few; it is addressed
to everyone (vv. 32-36).

Wisdom has every reason to call for attention, for the tuition she offers is about
noble things, and highly useful; there is nothing twisted or false about it (vv. 4-
14). Interpersonal relations work well if wisdom is allowed to do her work; if kings
and magistrates seek her sincerely, she guides them to rule evenhandedly (vv.
15-21). But she also operates outside the sphere of human relationships; we see
her present when order was imposed on chaos, to form the universe as we know
it; from the very start she was there with God (vv. 22-31).

This poem, with its solemn language, and imagery taken from traditional Israe-
lite cosmogony, shows the relationship between wisdom and the creation of the
world and of man. Wisdom is present with God at the creation and what delights
her most is her relationship with mankind. Here she is depicted as having the
features of a person: this prepares the way for us to grasp, later on, as Revela-
tion progresses, the mystery of the Blessed Trinity.

The prologue of the Gospel of St John will use language similar to that used here
to describe the relationship between God and the Word (vv. 22-30, cf. Jn 1:1; v.
35, cf. Jn 1:4). The status held by Wisdom in this poem will be attributed to
Christ in New Testament texts: in the Letter to the Colossians he is described
as “the first-born of all creation” (Col 1:15) and in the book of Revelation as “the
beginning of God’s creation” (Rev. 3:14). It is with this meaning that the Church’s
liturgy uses Proverbs 8:22-31 on the solemnity of Trinity Sunday (cycle C).

From the sixth century onwards, this passage appears in the Mass of the Birth
of Mary (8 September) – showing that the Church recognizes that, just as the
Word is God for all eternity, and is active in the creation of the world, the Mother
of the Saviour must have been in some way present in the mind of God “at the
beginning” (vv. 22-23). “Mary, the all-holy ever-virgin Mother of God, is the mas-
terwork of the mission of the Son and the Spirit in the fullness of time. For the
first time in the plan of salvation and because his Spirit had prepared her, the
Father found the dwelling-place where his Son and his Spirit could dwell among
men. In this sense the Church’s Tradition has often read the most beautiful texts
on wisdom in relation to Mary (cf. Prov 8:1-9:6; Sir 24). Mary is acclaimed and
represented in the liturgy as the “Seat of Wisdom” (Catechism of the Catholic
Church, 721).

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

3 posted on 05/25/2013 9:56:01 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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From: Romans 5:1-5

Reconciliation Through Christ’s Sacrifice, the Basis of our Hope

[1] Therefore, since we are justified by faith, we have peace with God through
our Lord Jesus Christ. [2] Through Him we have obtained access to this grace
in which we stand, and we rejoice in our hope of sharing the glory of God. [3]
More than that, we rejoice in our sufferings, knowing that suffering produces en-
durance, [4] and endurance produces character, and character produces hope,
[5] and hope does not disappoint us, because God’s love has been poured into
our hearts through the Holy Spirit who has been given to us.


1-5. In this very moving passage God helps us see “the divine interlacing of the
three theological virtues which form the backing upon which the true life of every
Christian man or woman has to be woven” (St. J. Escriva, “Friends of God”,205).
Faith, hope and charity act in us in turn, causing us to grow in the life of grace.
Thus, faith leads us to know and be sure of things we hope for (cf. Hebrews 11:
1); hope ensures that we shall attain them, and enlivens our love of God; charity,
for its part, gives us energy to practise the other two theological virtues. The de-
finitive outcome of this growth in love, faith and hope is the everlasting peace that
is of the essence of eternal life.

As long as we are in this present life we do have peace to some degree — but
with tribulation. Therefore, the peace attainable in this life does not consist in
the contentment of someone who wants to have no problems, but rather in the
resoluteness full of hope (”character”) of someone who manages to rise above
suffering and stays faithful through endurance. Suffering is necessary for us,
because it is the normal way to grow in virtue (cf. James 1:2-4; 1 Peter 1:5-7);
that is why it is providential (cf. Philippians 1:19; Colossians 1:24) and leads to
joy and happiness (1 Thessalonians 1:6).

“A person who hopes for something and strives eagerly to attain it is ready to
endure all kinds of difficulty and distress. Thus, for example, a sick person if he
is eager to be healthy, is happy to take the bitter medicine which will cure him.
Therefore, one sign of the ardent hope that is ours thanks to Christ is that we
glory not only in the hope of future glory, but also in the afflictions which we suf-
fer in order to attain it” (St. Thomas Aquinas, “Commentary on Romans, ad.

A person who lives by faith, hope and charity realizes that suffering is not some-
thing meaningless but rather is designed by God for our perfecting. Perfection
consists “in the bringing of our wills so closely into conformity with the will of
God that, as soon as we realize He wills anything, we desire it ourselves with all
our might, and take the bitter with the sweet, knowing that to be His Majesty’s
will [...]. If our love is perfect, it has this quality of leading us to forget our own
pleasure in order to please Him whom we love. And that is indeed what happens”
(St. Teresa of Avila, “Book of Foundations”, Chapter 5).

5. The love which St. Paul speaks of here is, at one and the same time, God’s
love for us — manifested in His sending the Holy Spirit — and the love which God
places in our soul to enable us to love Him. The Second Council of Orange, quo-
ting St. Augustine, explains this as follows: “To love God is entirely a gift of God.
He, without being loved, loves us and enabled us to love Him. We were loved
when we were still displeasing to Him, so that we might be given something
whereby we might please Him. So it is that the Spirit of the Father and the Son,
whom we love with the Father and the son, pours charity into our hearts” (Se-
cond Council of Orange, “De Gratia”, Canon 25; cf. St. Augustine, “In Ioann.
Evang.”, 102, 5).

6-11. The friendship which reigned in paradise between God and man was fol-
lowed by the enmity created by Adam’s sin. By promising a future redeemer,
God once more offered mankind his friendship. The scale of God’s love for us can
be seen in the “reconciliation “ which the Apostle speaks about, which took place
on the Cross, when Christ did away with this enmity, making our peace with God
and reconciling us to him (cf. Eph 2:15-16).

The petition in the Our Father, “Forgive us our trespasses as we forgive those that
trespass against us”, is an invitation to imitate the way God treats us, because by
loving our enemies “there shines forth in us some likeness to God our Father, who,
by the death of his Son, ransomed from everlasting perdition and reconciled to him-
self the human race, which before was most unfriendly and hostile to him “ (”St
Pius V Catechism”, IV, 14, 19).

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

4 posted on 05/25/2013 9:56:55 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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From: John 16:12-15

The Action of the Holy Spirit (Continuation)

(Jesus said to His disciples,) [12] “I have yet many things to say to you, but you
cannot bear them now. [13] When the Spirit of truth comes, He will guide you in-
to all the truth; for He will not speak of His own authority, but whatever He hears
He will speak, and He will declare to you the things that are to come. [14] He
will glorify Me, for He will take what is mine and declare it to you. [15] All that
the Father has is Mine; therefore I said that He will take what is Mine and de-
clare it to you.”


13. It is the Holy Spirit who makes fully understood the truth revealed by Christ.
As Vatican II teaches, our Lord “completed and perfected Revelation and con-
firmed it...finally by sending the Spirit of truth” (Vatican II, “Dei Verbum”, 4). Cf.
note on John 14:25-26.

14-15. Jesus Christ here reveals some aspects of the mystery of the Blessed
Trinity. He teaches that the Three Divine Persons have the same nature when
He says that everything that the Father has belongs to the Son, and everything
the Son has belongs to the Father (cf. John 17:10) and that the Spirit also has
what is common to the Father and the Son, that is, the divine essence. The ac-
tivity specific to the Holy Spirit is that of glorifying Christ, reminding and clarify-
ing for the disciples everything the Master taught them (John 16:13). On being
inspired by the Holy Spirit to recognize the Father through the Son, men render
glory to Christ; and glorifying Christ is the same as giving glory to God (cf. John
17:1, 3-5, 10).

Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

5 posted on 05/25/2013 9:57:51 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Scripture readings taken from the Jerusalem Bible, published and copyright © 1966, 1967 and 1968 by Darton, Longman & Todd

Readings at Mass

First reading Proverbs 8:22-31 ©
The Wisdom of God cries aloud:
The Lord created me when his purpose first unfolded,
  before the oldest of his works.
From everlasting I was firmly set,
  from the beginning, before earth came into being.
The deep was not, when I was born,
  there were no springs to gush with water.
Before the mountains were settled,
  before the hills, I came to birth;
before he made the earth, the countryside,
  or the first grains of the world’s dust.
When he fixed the heavens firm, I was there,
  when he drew a ring on the surface of the deep,
when he thickened the clouds above,
  when he fixed fast the springs of the deep,
when he assigned the sea its boundaries
 – and the waters will not invade the shore –
  when he laid down the foundations of the earth,
I was by his side, a master craftsman,
  delighting him day after day,
  ever at play in his presence,
at play everywhere in his world,
  delighting to be with the sons of men.

Psalm Psalm 8:4-9 ©
How great is your name, O Lord our God, through all the earth!
When I see the heavens, the work of your hands,
  the moon and the stars which you arranged,
what is man that you should keep him in mind,
  mortal man that you care for him?
How great is your name, O Lord our God, through all the earth!
Yet you have made him little less than a god;
  with glory and honour you crowned him,
gave him power over the works of your hand,
  put all things under his feet.
How great is your name, O Lord our God, through all the earth!
All of them, sheep and cattle,
  yes, even the savage beasts,
birds of the air, and fish
  that make their way through the waters.
How great is your name, O Lord our God, through all the earth!

Second reading Romans 5:1-5 ©
Through our Lord Jesus Christ, by faith we are judged righteous and at peace with God, since it is by faith and through Jesus that we have entered this state of grace in which we can boast about looking forward to God’s glory. But that is not all we can boast about; we can boast about our sufferings. These sufferings bring patience, as we know, and patience brings perseverance, and perseverance brings hope, and this hope is not deceptive, because the love of God has been poured into our hearts by the Holy Spirit which has been given us.

Gospel Acclamation cf.Rv1:8
Alleluia, alleluia!
Glory be to the Father, and to the Son, and to the Holy Spirit;
the God who is, who was, and who is to come.

Gospel John 16:12-15 ©
Jesus said:
‘I still have many things to say to you
but they would be too much for you now.
But when the Spirit of truth comes
he will lead you to the complete truth,
since he will not be speaking as from himself
but will say only what he has learnt;
and he will tell you of the things to come.
He will glorify me,
since all he tells you
will be taken from what is mine.
Everything the Father has is mine;
that is why I said:
All he tells you
will be taken from what is mine.

6 posted on 05/25/2013 10:00:55 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Year of Faith emblem
Pope [Francis] at Pentecost: Newness, harmony and mission
Audience: Do not be ‘part-time’ Christians
Pope Francis: Regina caeli
Pope to welcome 70,000 youths, confirm 44 (this Sunday) [Catholic Caucus]
Pope Francis’ General Audience focused on women. Feminists aren’t going to be happy
Cardinal Jorge Mario Bergoglio's "Letter On the Year of Faith" (Crossing Threshold of Faith)

Pope Francis – the real deal – has Audience with Cardinals
Benedict XVI's Final General Audience
On Ash Wednesday
On God As Creator of Heaven and Earth
On Abraham's Faith
On Christ As Mediator Between God and Man
On the Incarnation
On God the Almighty Father
Year of Faith: Indulgences and Places of Pilgrimage [Ecumenical]
On the Identity of Jesus

On the Faith of Mary, the Virgin Mother of Christ
Father Cantalamessa's 1st Advent Sermon (Catholic Caucus)
On The Unfolding of God's Self-Revelation
On the Beauty of God's Plan of Salvation
On Bearing Witness to the Christian Faith
On the Splendor of God's Truth
On the Knowledge of God
Archbishop Chaput says Year of Faith holds solution to relativism
Following the Truth: The Year Of Faith – 10 Things You Should Know [Catholic Caucus]
Papal Encyclical on Faith Announced

On the Desire for God
On the Ecclesial Nature of Faith
On the Nature of Faith
Catechism's benefits explained for Year of Faith (Catholic Caucus)
A Life of Faith: Papal Theologian Speaks on the Grace of Faith
ASIA/LAOS - "Year of Faith" amid the persecutions of Christians forced to become "animists"
From no faith to a mountain-top of meaning: Father John Nepil (Catholic Caucus)
Living the Year of Faith: How Pope Benedict Wants You to Begin [Catholic Caucus]
Share Your Faith in This Year of Faith: Two keys to help you do it.
On A New Series of Audiences for The Year of Faith

Pope will deliver year-long teaching series on restoring faith
Pope Benedict XVI Grants Plenary Indulgence to Faithful [Catholic Caucus]
Pope, at Marian shrine, entrusts Year of Faith, synod to Mary (Catholic Caucus)
Catholic Church Calls for Public Prayers in Offices on Fridays
Highlights in the Plan for Year of Faith: Traditional Events Will Take on Special Perspective
Catholic Church calls for public prayers in offices on Fridays
Vatican Unveils Logo for Year of Faith [Catholic Caucus]
Miami Prelate Recalls Pope's Visit to Cuba, Looks to Year of Faith [Catholic Caucus]
The World-Changing Year of Faith [Catholic Caucus]
Vatican to Issue Recommendations for Celebrating Year of Faith

7 posted on 05/25/2013 10:23:31 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Perpetual Novena for the Nation (Ecumenical)
8 posted on 05/25/2013 10:30:15 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Prayers for The Religion Forum (Ecumenical)
9 posted on 05/25/2013 10:31:06 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Jesus, High Priest

We thank you, God our Father, for those who have responded to your call to priestly ministry.

Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.

Open their hearts to the power and consolation of the Holy Spirit.

Lead them to new depths of union with your Son.

Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.

Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.

O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.

Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.

Saint John Vianney, universal patron of priests, pray for us and our priests

This icon shows Jesus Christ, our eternal high priest.

The gold pelican over His heart represents self-sacrifice.

The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.

Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem.  He blessed Abraham and has been considered an ideal priest-king.

St. Jean-Baptiste Vianney is the patron saint of parish priests.

10 posted on 05/25/2013 10:31:44 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Pray a Rosary each day for our nation.

Pray the Rosary

1.  Sign of the Cross:  In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.

2.  The Apostles Creed:  I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3.  The Lord's Prayer:  OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary:  HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be:  GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer.  Repeat the process with each mystery.

End with the Hail Holy Queen:

Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross


The Mysteries of the Rosary

By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

11 posted on 05/25/2013 10:40:34 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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St. Michael, the Archangel, defend us in battle
 Be our protection against the wickedness
and snares of the devil;
May God rebuke him, we  humbly pray,
 and do thou, O Prince of the heavenly host,
 by the power of God,
 Cast into hell Satan and all the evil spirits
who prowl through the world seeking the ruin of souls.

12 posted on 05/25/2013 10:41:08 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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A Prayer for our Free Nation Under God
God Save Our Country web site (prayer warriors)
Prayer Chain Request for the United States of America
Pray for Nancy Pelosi
Prayer and fasting will help defeat health care reform (Freeper Prayer Thread)
Prayer Campaign Started to Convert Pro-Abortion Catholic Politicians to Pro-Life
[Catholic Caucus] One Million Rosaries
Non-stop Rosary vigil to defeat ObamaCare

From an Obama bumper sticker on a car:

"Pray for Obama.  Psalm 109:8"



Evening Prayer
Someone has said that if people really understood the full extent of the power we have available through prayer, we might be speechless.
Did you know that during WWII there was an advisor to Churchill who organized a group of people who dropped what they were doing every day at a prescribed hour for one minute to collectively pray for the safety of England, its people and peace?  

There is now a group of people organizing the same thing here in America. If you would like to participate: Every evening at 9:00 PM Eastern Time (8:00 PM Central) (7:00 PM Mountain) (6:00 PM Pacific), stop whatever you are doing and spend one minute praying for the safety of the United States, our troops, our citizens, and for a return to a Godly nation. If you know anyone else who would like to participate, please pass this along. Our prayers are the most powerful asset we have.    Please forward this to your praying friends.

13 posted on 05/25/2013 10:43:20 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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May Devotion: Blessed Virgin Mary
The Virgin Mary as Our Lady of Grace

Since the 16th century Catholic piety has assigned entire months to special devotions. Toward the end of the eighteenth century a zealous Jesuit priest, Father Lalomia, started among the students of the Roman college of his Society the practice of dedicating May to Our Lady. The devotion, which others had promoted in a small way, soon spread to other Jesuit Colleges and to the entire Latin church and since that time it has been a regular feature of Catholic life.


Thou who wast a virgin before thy delivery, pray for us. Hail Mary, etc.
Thou who wast a virgin in thy delivery, pray for us. Hail Mary, etc.
Thou who wast a virgin after thy delivery, pray for us. Hail Mary, etc.

My Mother, deliver me from mortal sin.
Hail Mary (three times).

Mother of love, of sorrow and of mercy, pray for us.

Remember, O Virgin Mother of God, when thou shalt stand before the face of the Lord, that thou speak favorable things in our behalf and that He may turn away His indignation from us.
Roman Missal

Thou art my Mother, O Virgin Mary: keep me safe lest I ever offend thy dear Son, and obtain for me the grace to please Him always and in all things.


May we be assisted, we beseech Thee, 0 Lord, by the worshipful intercession of Thy glorious Mother, the ever-Virgin Mary; that we, who have been enriched by her perpetual blessings, may be delivered from all dangers, and through her loving kindness made to be of one heart and mind: who livest and reignest world without end. Amen.
Roman Missal


Hail, holy Queen, Mother of mercy, hail, our life, our sweetness, and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus! O clement, O loving, O sweet Virgin Mary!
Roman Breviary


O blessed Virgin Mary, who can worthily repay thee thy just dues of praise and thanksgiving, thou who by the wondrous assent of thy will didst rescue a fallen world? What songs of praise can our weak human nature recite in thy honor, since it is by thy intervention alone that it has found
the way to restoration? Accept, then, such poor thanks as we have here to offer, though they be unequal to thy merits; and, receiving our vows, obtain by thy prayers the remission of our offenses. Carry thou our prayers within the sanctuary of the heavenly audience, and bring forth from it the antidote of our reconciliation. May the sins we bring before Almighty God through thee, become pardonable through thee; may what we ask for with sure confidence, through thee be granted. Take our offering, grant us our requests, obtain pardon for what we fear, for thou art the sole hope of sinners. Through thee we hope for the remission of our sins, and in thee, 0 blessed Lady, is our hope of reward. Holy Mary, succour the miserable, help the fainthearted, comfort the sorrowful, pray for thy people, plead for the clergy, intercede for all women consecrated to God; may all who keep thy holy commemoration feel now thy help and protection. Be thou ever ready to assist us when we pray, and bring back to us the answers to our prayers. Make it thy continual care to pray for the people of God, thou who, blessed by God, didst merit to bear the Redeemer of the world, who liveth and reigneth, world without end. Amen.
Saint Augustine


Most holy Virgin Immaculate, my Mother Mary, to thee who art the Mother of my Lord, the queen of the universe, the advocate, the hope, the refuge of sinners, I who am the most miserable of all sinners, have recourse this day. I venerate thee, great queen, and I thank thee for the many graces thou hast bestowed upon me even unto this day; in particular for having delivered me from the hell which I have so often deserved by my sins. I love thee, most dear Lady; and for the love I bear thee, I promise to serve thee willingly for ever and to do what I can to make thee loved by others also. I place in thee all my hopes for salvation; accept me as thy servant and shelter me under thy mantle, thou who art the Mother of mercy. And since thou art so powerful with God, deliver me from all temptations, or at least obtain for me the strength to overcome them until death. From thee I implore a true love for Jesus Christ. Through thee I hope to die a holy death. My dear Mother, by the love thou bearest to Almighty God, I pray thee to assist me always, but most of all at the last moment of my life. Forsake me not then, until thou shalt see me safe in heaven, there to bless thee and sing of thy mercies through all eternity. Such is my hope. Amen.
Saint Alphonsus Liguori

Magnificat Prayer
My being proclaims the greatness of the Lord, my spirit finds joy in God my savior,
For he has looked upon his servant in her lowliness; all ages to come shall call me blessed.
God who is mighty has done great things for me,
holy is his name; His mercy is from age to age on those who fear him. He has shown might with his arm; he has confused the proud in their inmost thoughts. He has deposed the mighty from their thrones and raised the lowly to high places. The hungry he has given every good thing, while the rich he has sent empty away. He has upheld Israel his servant, ever mindful of his mercy; Even as he promised our fathers, promised Abraham and his descendants forever.
(Lk 1:46-55) 

Hail, most gracious Mother of mercy, hail, Mary, for whom we fondly yearn, through whom we obtain forgiveness! Who would not love thee? Thou art our light in uncertainty, our comfort in sorrow, our solace in the time of trial, our refuge from every peril and temptation. Thou art our sure hope of salvation, second only to thy only-begotten Son; blessed are they who love thee, our Lady! Incline, I beseech thee, thy ears of pity to the entreaties of this thy servant, a miserable sinner; dissipate the darkness of my sins by the bright beams of thy holiness, in order that I may be acceptable in thy sight.

O Mary, my dear Mother, how much I love thee! And yet in reality how little! Thou dost teach me what I ought to know, for thou teachest me what Jesus is to me and what I ought to be for Jesus. Dearly beloved Mother, how close to God thou art, and how utterly filled with Him! In the measure that we know God, we remind ourselves of thee. Mother of God, obtain for me the grace of loving my Jesus; obtain for me the grace of loving thee!
Cardinal Merry del Val


O most august and blessed Virgin Mary! Holy Mother of God! glorious Queen of heaven and earth! powerful protectress of those who love thee, and unfailing advocate of all who invoke thee! look down, I beseech thee, from thy throne of glory on thy devoted child; accept the solemn offering I present thee of this month, specially dedicated to thee, and receive my ardent, humble desire, that by my love and fervor I could worthily honor thee, who, next to God, art deserving of all honor. Receive me, 0 Mother of Mercy, among thy best beloved children; extend to me thy maternal tenderness and solicitude; obtain for me a place in the Heart of Jesus, and a special share in the gifts of His grace. 0 deign, I beseech thee, to recognize my claims on thy protection, to watch over my spiritual and temporal interests, as well as those of all who are dear to me; to infuse into my soul the spirit of Christ, and to teach me thyself to become meek, humble, charitable, patient, and submissive to the will of God.

May my heart bum with the love of thy Divine Son, and of thee, His blessed Mother, not for a month alone, but for time and eternity; may I thirst for the promotion of His honor and thine, and contribute, as far as I can, to its extension. Receive me, 0 Mary, the refuge of sinners! Grant me a Mother's blessing and a Mother's care, now, and at the hour of my death. Amen.


Saint John Vianney, better known as the Cure of Ars, when asked how long he had loved Mary, said: "I loved her almost before I could know her." In this prayer he expresses that love.
O thou most holy virgin Mary, who dost evermore stand before the most holy Trinity, and to whom it is granted at all times to pray for us to thy most beloved Son; pray for me in all my necessities; help me, combat for me, and obtain for me the pardon of all my sins. Help me especially at my last hour; and when I can no longer give any sign of the use of reason, then do thou encourage me, make the sign of the cross for me, and fight for me against the enemy. Make in my name a profession of faith; favor me with a testimony of my salvation, and never let me despair of the mercy of God. Help me to overthrow the wicked enemy. When I can no longer say: "Jesus, Mary, and Joseph, I place my soul in your hands," do thou say it for me; when I can no longer hear human words of consolation, do thou comfort me. Leave me not before I have been judged; and if I have to expiate my sins in purgatory, oh! pray for me earnestly; and admonish my friends to procure for me a speedy enjoyment of the blessed sight of God. Lessen my sufferings, deliver me speedily, and lead my soul into heaven with thee: that, united with all the elect, I may there bless and praise my God and thee for all eternity. Amen.
Saint John Vianney


O blessed Virgin, Mother of God, look down in mercy from heaven, where thou art enthroned as Queen, upon me, a miserable sinner, thine unworthy servant. Although I know full well my own unworthiness, yet in order to atone for the offenses that are done to thee by impious and blasphemous
tongues, from the depths of my heart I praise and extol thee as the purest, the fairest, the holiest creature of all God's handiwork. I bless thy holy name, I praise thine exalted privilege of being truly Mother of God, ever virgin, conceived without stain of sin, co-redemptrix of the human race. I bless the Eternal Father who chose thee in an especial way for His daughter; I bless the Word Incarnate who took upon Himself our nature in thy bosom and so made thee His Mother; I bless the Holy Spirit who took thee as His bride. All honor, praise and thanksgiving to the ever-blessed Trinity, who predestined thee and loved thee so exceedingly from all eternity as to exalt thee above all creatures to the most sublime heights. 0 Virgin, holy and merciful, obtain for all who offend thee the grace of repentance, and graciously accept this poor act of homage from me thy servant, obtaining likewise for me from thy divine Son the pardon and remission of all my sins. Amen.

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

Memorare of the Blessed Virgin Mary
Sassoferrato - Jungfrun i bön.jpg

Remember O Most Gracious Virgin Mary!
That never was it known
That anyone who fled to thy protection,
Implored thy help or sought thy intercession
Was left unaided. 

Inspired by this confidence, I fly unto Thee!
O Virgin of virgins, My Mother!

To Thee I come before Thee I stand,
Sinful and Sorrowful,
Oh Mother of the Word Incarnate,
Despise not my petitions, but in thy mercy,
Hear and answer me.


Mariaphobic Response Syndrome: Part Two
Mariaphobic Response Syndrome: Part One
A Mother’s Love, The Blessed Virgin Mary Saying YES To God
Chesterton on devotion to the Blessed Virgin Mary [Ecumenical]
The Perpetual Virginity of Blessed Mary
A Comparison is Instituted Between the Disobedient and Sinning Eve and the Virgin Mary..

Magnificat: The Hymn of the Blessed Virgin Mary [Catholic Caucus]
The Blessed Virgin Mary's Role in the Celibate Priest's Spousal... (Pt 2) (CATHOLIC CAUCUS)
The Blessed Virgin Mary's Role in the Celibate Priest's Spousal and Paternal Love (CATHOLIC CAUCUS)
Discovering Mary [Excellent New Book For Converts]
Beginning Our Lady's Month [Catholic Caucus]
Give it all to Mary [Catholic Caucus]
Mary, Tabernacle of the Lord By Archbishop Fulton Sheen(Catholic Caucus)
Mary is our Mother and Queen of the New Davidic Kingdom (Scriptures Agree With Catholic Church)

Hail Mary
Holy Water Silhouette (Virgin Mary -video))
How could Mary be the Mother of God?
Mary, the Mother of God (a defense)
Calling Mary “Mother of God” Tells Us Who Jesus Is
The Holy Spirit And Mary (Catholic Caucus)
Mary, Our Cause of Rejoicing
Mary in Byzantine Doctrine and Devotion (Catholic / Orthodox Caucus)
Radio Replies First Volume - Devotion to Mary
The Blessed Virgin Mary and the Catholic Discovery of America(Catholic Caucus)

Mary is the star that guides us to holiness, says Holy Father during Angelus [Catholic Caucus]
The Efficacy and Power of One Hail Mary [Ecumenical]
When Did Belief in the Virgin Birth Begin?
Mary, Motherhood, and the Home BY Archbishop Fulton Sheen
On Mary, Mother of Priests
Benedict reflects on Mary and the priesthood [Catholic Caucus]
Radio Replies First Volume - Mary
Mary and the Sword Continued Part #2 by Bishop Fulton J. Sheen
Mary and the Sword by Bishop Fulton J. Sheen(Catholic Caucus)

Why Did Mary Offer a Sin Offering? [Ecumenical]
Mary and Intercessory Prayer
Mary: Holy Mother
Mary not just for Catholics anymore
Pope concludes Month of Mary in the Vatican Gardens
Consecration to Mary(Catholic Caucus)
Mary’s Marching Orders
Praying the Hail Mary Like Never Before [Ecumenical]
Our Lady of the Most Blessed Sacrament [Catholic Caucus]
Catholic Caucus: The Catechism of St. Thomas Aquinas - THE HAIL MARY

Our Roots: The Immaculate Conception [Ecumenical]
The Blessed Virgin in the History of Christianity [Ecumenical]
Archbishop Sheen Today! -- Mary and the --------
Mary Immaculate: Patroness of the United States [Catholic/Orthodox Caucus]
"The Woman He Loved": Fulton Sheen and the Blessed Mother(Catholic Caucus)
September 12: The Most Holy Name of Mary and -----
Catholic Devotional: Feast of the Holy Name of Mary
A Homily on the Feast of the Most Holy Name of Mary
May Devotion: Blessed Virgin Mary
Catholic Caucus: Mary, The Power of Her Name [The Most Holy Name of the Blessed Virgin Mary]

14 posted on 05/25/2013 10:44:24 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

May 2013

Pope's Intentions

Administrators of Justice. That administrators of justice may act always with integrity and right conscience.

Seminaries. That seminaries, especially those of mission churches, may form pastors after the Heart of Christ, fully dedicated to proclaiming the Gospel.

15 posted on 05/25/2013 10:45:09 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Sunday, May 26, 2013
The Most Holy Trinity (Solemnity)
First Reading:
Second Reading:
Proverbs 8:22-31
Psalm 8:4-9
Romans 5:1-5
John 16:12-15

Question the beauty of the earth, question the beauty of the sea, question the beauty of the air distending and diffusing itself, question the beauty of the sky. . . question all these realities. All respond: "See, we are beautiful." Their beauty is a profession [confessio]. These beauties are subject to change. Who made them if not the Beautiful One [Pulcher] who is not subject to change?

-- St. Augustine

16 posted on 05/25/2013 10:50:40 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Just A Minute Just A Minute (Listen)
Some of EWTN's most popular hosts and guests in a collection of one minute inspirational messages. A different message each time you click.

17 posted on 05/25/2013 10:51:33 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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The Angelus 

The Angel of the Lord declared to Mary: 
And she conceived of the Holy Spirit. 

Hail Mary, full of grace, the Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. 

Behold the handmaid of the Lord: Be it done unto me according to Thy word. 

Hail Mary . . . 

And the Word was made Flesh: And dwelt among us. 

Hail Mary . . . 

Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. 

Let us pray: 

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.


18 posted on 05/25/2013 10:52:16 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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On the Most Holy Trinity

On the Most Holy Trinity

Here is the Holy Father's address before and after the recitation of the Angelus today to the faithful gathered in St. Peter's Square. 

* * *

Dear brothers and sisters!

Hello! This morning I made my first pastoral visit to a parish of the Diocese of Rome. I thank the Lord and I ask you to pray for my pastoral service and this Church of Rome, which has the mission of presiding in universal charity.

Today is Trinity Sunday. The light of Easter renews in us every year the joy and stupor of the faith: let us understand that God is not something vague, our God is not something vaporous, he is concrete, he is not an abstraction, but has a name: “God is love.” It is not a sentimental or emotive love, but the love of the Father that is the origin of every life, the love of the Son who dies on the cross and rises, the love of the Spirit, who renews man and the world. Understanding that God is love does us a lot of good, because it teaches us to love, to give ourselves to others as Jesus gave himself to us, to walk with us. Jesus walks with us along the road of life.

The Most Holy Trinity is not the product of human reasoning; it is the face with which God himself revealed himself, not from the height of a cathedra, but walking with humanity. It is precisely Jesus who revealed the Father and promised us the Holy Spirit. God walked with his people in the history of the people of Israel and Jesus always walked with us and promised us the Holy Spirit, who is fire, who teaches us all the things that we do not know, who guides us from within, he gives us the good ideas and the good inspirations.

Today we praise God not for a particular mystery but for himself, “for his great glory,” as the liturgical hymn says. We praise him and we thank him because he is Love, and because he calls us to enter into the embrace of his communion, which is eternal life.

Let us place our praises in the hands of the Virgin Mary. She, the most humble of creatures, through Christ has already arrived at the goal of the earthly pilgrimage: she is already in the glory of the Trinity. Because of this Mary our Mother, Our Lady, shines for us as a sign of sure hope. She is the Mother of hope; on our journey, on our road, she is the Mother of hope. She is also the Mother who consoles us, the Mother of consolation and the Mother who is with us on the journey. Now we all pray to Our Lady together, our Mother who accompanies us on the journey.

[Following the recitation of the Angelus the Holy Father made the following remarks:]

Dear brothers and sisters,

Yesterday, in Palermo, Don Giuseppe Puglisi, priest and martyr, killed by the mafia in 1993, was beatified. Don Puglisi was an exemplary priest, especially dedicated to pastoral work with young people. Teaching them according to the Gospel, he snatched them out of the hands of organized crime, and so they tried to defeat him by killing him. In fact, however, he is the one who won, with the risen Christ. I think of the many sufferings of men and women, and of children, who are exploited by the mafia, who exploit them by forcing them into work that makes them slaves, with prostitution, with many social pressures. The mafia is behind this exploitation and slavery. Let us pray to the Lord that he convert the hearts of these people. They cannot do this! They cannot make us, their brothers, slaves! We must pray to the Lord! Let us pray that these mafiosi convert to God and praise God through the shining witness of Don Giuseppe Puglisi, and let us treasure his example!

I greet with affection all of the pilgrims present, the families, the parish groups, who have come from Italy, Spain, France and many other countries. I greet in particular the Associazione Nazionale San Paolo degli Oratori e dei Circoli Giovanili (National Association of St. Paul of Oratories and Youth Groups). Dear friends, may St. Philip Neri, whom we remember today, and Bl. Giuseppe Puglisi assist you in your efforts. I greet the group of Chinese Catholics who are present, who have gathered in Rome to pray for the Church in China, invoking the intercession of Mary Our Help.

My thoughts go out to those who promote the “Giornate del Sollievo” (Day of Relief) for the sick who are close to the end of their earthly journey; and to the Associazione Italiana Sclerosi Multipla (Italian Multiple Sclerosis Association). Thank you for your work! I greet the Associazione Nazionale Arma di Cavalleria (National Calvary Corps Association), and the faithful of Fiumicello, near Padova.

I wish everyone a good Sunday and a good lunch!

[Translation by Joseph Trabbic]

19 posted on 05/26/2013 12:52:03 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Arlington Catholic Herald

We hold these truths
Fr. Jerry J. Pokorsky

The art of practical politics, of course, has its place. Through the give and take of practical politics, for example, highways and universities are built in one area of a state rather than in another area. But political maneuvering has — or should have — strict limits. When political scheming violates just laws, it becomes ugly cronyism. When it violates the norms of justice and Christian principle it becomes outright moral corruption. Then again in many circumstances there should be no role for political manipulation at all.

But what is the alternative, and where do we find it?

The demands of practical politics should do no violence to the rights that are derived from self-evident truths of man’s dignity. The Declaration of Independence attempts to enumerate such truths: “that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness.” As Catholics, we may add an adjective here and there for purposes of clarity (such as “correctly morally ordered” liberty). Though our founding fathers accepted the premise of self-evident truths, that definition is being eroded and “reinvented” in our day by political means. But it is dangerous to tamper with self-evident truths.

By denying self-evident or received truths in favor of demands of political interests of the day, our culture has become, to a large extent schizophrenic, even psychopathic. A true moral monster in Cleveland is ostracized for alleged kidnapping, rape and forced abortion. But politicians at the highest levels of government — some of whom are professed Catholics — are rewarded with our votes for promoting abortion on demand, even infanticide (commonly defined as killing a baby after birth) in the event of botched abortions. Apparently, for many, the right to life is not so self-evident after all.

As a result of political pressure widespread acceptance is claimed for “gay marriage,” a concept that just a few decades ago would have been considered preposterously incongruous. Meanwhile, proponents of traditional marriage are demonized for unjustly — and presumably, in the future, illegally — “excluding” others from the equal “right” to marriage. The inability to recognize self-evident truths results in a moral obtuseness that becomes extremely difficult to challenge. Defending traditional marriage presents the same difficulties as defending any other “self-evident truth.” Try to “defend” the law of gravity, for example.

Ironically our obsession with using politics to define moral truths eliminates any possibility of attaining those truths with satisfaction and certainty. In his dialog with Christ, Pontius Pilate invoked his political power: “Do you not know that I have authority to release you and have authority to crucify you?” (Jn 19:10). With Truth Incarnate standing before him Pilate wasted his unique opportunity to “know the truth” and to be “set free” (Jn 8:32). His politics blinded him. All he could mutter in his hubris and political skepticism was, “What is truth?” (Jn 18:38).

God reveals Himself to hearts that receive, not through argument or position of power, but in humility — to hearts that desire to receive (not define) the truth. When the Ten Commandments are received in humility and faith, we discover with delight, along with St. Paul, that these laws have already been inscribed onto our hearts. (2 Cor 3:3). Mary truly received the revelation of the Incarnation with a humility that included the loving and truth-seeking question, “How will this be?” (Lk 1:34). Her reward was immediate: “And the Word was made flesh and dwelt among us.” Mary’s example of openness and humility is foundational to every theological method and the key to grasping “self-evident truths.”

This Sunday we celebrate the solemnity of the Most Holy Trinity, one God in three persons. The mystery is foundational to our Christian faith and, when accepted with docility, allows us to peer into the infinite and firmly grasp otherwise unattainable truths that direct and lead us to happiness. Our acceptance of the doctrine of the Trinity directs our attention to truths that open doors to the proper understanding of God, our selves, marriage and even the just ordering of society. We discover that all authentic human covenants ought to reflect this mysterious and perfect “covenant of love” within God Himself. The blessed Trinity is a mysterious covenant of perfect love, life, liberty and happiness. Indeed in contemplation we may even come to see more clearly the dogma of the blessed Trinity as the basis for all “self-evident truths” because all men are imprinted with God’s image.

When seeking the truths of our faith, the truths of salvation, and the truths of our very existence, we need not employ the art of practical politics. We need a greater resolve to receive in humility and contemplate with reverence the mysteries of God proclaimed by the church.

Fr. Pokorsky is pastor of St. Michael Church in Annandale

20 posted on 05/26/2013 1:01:17 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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The Work of God

 But when he, the Spirit of truth, comes, he will teach you all truth. Catholic Gospels - Homilies - Matthew, Luke, Mark, John - Inspirations of the Holy Spirit

Year C

 -  The Most Holy Trinity

But when he, the Spirit of truth, comes, he will teach you all truth.

But when he, the Spirit of truth, comes, he will teach you all truth. Catholic Gospels - Matthew, Luke, Mark, John - Inspirations of the Holy Spirit John 16:12-15

12 "I still have many things to say to you, but you cannot bear them now.
13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come.
14 He will glorify me, because he will take what is mine and declare it to you.
15 All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you. (NRSV)

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

The Most Holy Trinity - But when he, the Spirit of truth, comes, he will teach you all truth. The wisdom that I give is like an ocean of living water that can not be taken by the soul in an instant, therefore it is given drop by drop to quench the thirst for knowledge of God and his Kingdom.

My Holy Spirit is a purifying fire that burns in the heart producing ardent desires to know me and to love me. It purifies not only the heart but the mind as well, leading the soul to live for me.

When you come to know me well, there is no doubt in your heart, your soul is always thirsty for the living God and you burn with desire to be with me, to listen to me, and to receive me sacramentally.

I confirmed to the apostles that authority had been given to me in heaven and on earth. I used that authority to command them, my infant Church, to proclaim the good news, and to make disciples of all nations, and to baptize in the name of the Father, the Son and the Holy Spirit.

God cannot be totally understood with the human mind, therefore I am the revelation of God the Father and I am also God the Son, we have sent the Holy Spirit to be our witness too.

In the beginning of creation, God my Father willed, God the Son spoke and God the Holy Spirit manifested our power. Everything came into existence and remains so until time comes to pass. God is one, we are one, and yet we are three different persons. The Father and I are one in the Love of the Holy Spirit. This is a mystery that will only be totally revealed in Heaven.

Many stumble trying to understand these heavenly mysteries because they resist the teachings of God, their reasoning leads them to pride, and only the humble can accept the truth and obtain great spiritual benefit.

In the Old Testament you have received the Testimony of the Father, who spoke through the prophets anticipating the things to come. In the New Testament I have come to be the light of the nations, to reveal the Father to everyone, to heal and redeem my people and to establish my Church.

After the day of Pentecost, My Church has become the temple of the Holy Spirit, I am the head of this mystical body and you are the members. You are separated physically but you are one with me in Spirit. You cannot see me with your physical eyes, but you can perceive me with the eyes of faith.

The promises I made to the Apostles, I make to you too, keep my commandments and teach others to do the same. And know that I will remain with you always, yes, until the end of time.

Author: Joseph of Jesus and Mary

21 posted on 05/26/2013 1:12:52 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Archdiocese of Washington

1 and 1 and 1 are One – A Mediation on the Feast of the Holy Trinity


There is an old Spiritual that says, My God is so high, you can’t over him, he’s so low, you can’t under him, he’s so wide you can’t round him, you must come in, by and through the Lamb.

Not a bad way of saying that God is other, He is beyond what human words can tell or describe, He is beyond what human thoughts can conjure. And on the Feast of the Most Holy Trinity we do well to remember that we are pondering a mystery that cannot fit in our minds.

A mystery though, is not something wholly unknown. In the Christian tradition the word “mystery,” among other things, refers to something partially revealed, much more of which lies hid. Thus, as we ponder the teaching on the Trinity, there are some things we can know by revelation, but much more is beyond our reach or understanding.

Lets ponder the Trinity by exploring it, seeing how it is exhibited in Scripture, and how we, who are made in God’s image experience it.

I. The Teaching on the Trinity Explored – Perhaps we do best to begin by quoting the Catechism which says, The Trinity is One. We do not confess three Gods, but one God in three persons: [Father, Son and Holy Spirit]…The divine persons do not share the one divinity among themselves but each of them is God whole and entire. (Catechism, 253).

So there is one God, and the three persons of the Trinity each possess the one Divine nature fully. The Father IS God, He is not 1/3 of God. Likewise the Son, Jesus, IS God. He is not 1/3 of God. And so too, the Holy Spirit IS God, not a mere third of God. So each of the three persons possesses the one Divine nature fully.

It is our experience that if there is only one of something, and I possess that something fully, there is nothing left for you. Yet, mysteriously each of the Three Persons fully possess the one and only Divine Nature fully, while remaining distinct persons.

One of the great masterpieces of the Latin Liturgy is the preface for Trinity Sunday. The Preface, compactly, yet clearly sets for the Christian teaching on the Trinity. The following translation of the Latin is my own:

It is truly fitting and just, right and helpful unto salvation that we should always and everywhere give thanks to you O Holy Lord, Father almighty and eternal God: who, with your only begotten Son and the Holy Spirit are one God, one Lord: not in the oneness of a single person, but in a Trinity of one substance. For that which we believe from your revelation concerning your glory, we acknowledge of your Son and the Holy Spirit without difference or distinction. Thus, in the confession of the true and eternal Godhead there is adored a distinctness of persons, a oneness in essence, and an equality in majesty, whom the angels and archangels, the Cherubim also and the Seraphim, do not cease to daily cry out with one voice saying: Holy Holy, Holy….

Wowza! A careful and clear masterpiece, but one which baffles the mind as its words and phrases come forth. So deep is this mystery that we had to “invent” a paradoxical word to summarize it: Triune (or Trinity). “Triune” literally means, “Three-one” (tri+unus) and “Trinity is a conflation of “Tri-unity” meaning the “three-oneness” of God.

If all this baffles you, good! If you were to say, you fully understood all this, I would have to call you a likely heretic. For the teaching on the Trinity, while not contrary to reason per se, does transcend it and surely it transcends human understanding.

A final picture or image, before we leave our exploration stage. The picture at the upper right is an experiment I remember doing back in High School. We took three projectors, each of which projected a circle: One was red, another green, another blue (the three primary colors). As we made the three circles intersect, at that intersection, was the color white (see above). Mysteriously, in the color white (or clear) three primary colors are present but only one (white or clear) shows forth. The analogy is not perfect (no analogy is, it wouldn’t be an analogy) for Father, Son and Spirit do not “blend” to make God. But the analogy does manifest a mysterious three-oneness of the color white. Somehow in the one, three are present. (By the way, this experiment only works with light, don’t try it with paint!)

II. The Teaching on the Trinity Exhibited : Scripture too, presents images and pictures of the Trinity. Interestingly enough most of the pictures I want to present are from the Old Testament.

Now I want to say, as a disclaimer, that Scripture Scholars debate the meaning of the texts I am about to present, that’s what they get paid the big bucks to do. Let me be clear to say that I am reading these texts as a New Testament Christian and seeing in them a Doctrine that later became clear. I am not getting in a time machine and trying to understand them as a Jew from the 8th Century BC might have understood them. Why should I? That’s not what I am. I am reading these texts as a Christian in the light of the New Testament, as I have a perfect right to do. You of course, the reader are free to decide if these texts really ARE images or hints of the Trinity from your perspective. Take them or leave them. Here they are:

1. Then God said, “Let us make man in our image, after our likeness… (Gen 1:26) So God speaks to himself in the plural: “let us….our.” Some claim this is just an instance of the “Royal We” being used. Perhaps but I see an image of the Trinity. There is one (“God said”) but there is also a plural (us, our). Right at the very beginning in Genesis there is already a hint that God is not all by himself, but is in a communion of love.

2. Elohim?? In the quote above, the word used for God is אֱלֹהִ֔ים (Elohim). Now it is interesting that this word is in a plural form. From the view point of pure grammatical form Elohim means “Gods.” However, the Jewish people understood the sense of the word to be singular. Now this is a much debated point and you can read something more of it from a Jewish perspective here: Elohim as Plural yet Singular. (We have certain words like this in English, plural in form but singular in meaning: news, mathematics, acoustics, etc.). My point here is not to try and understand it as a Jew from the 8th Century BC or a Jew today might understand it. Rather, what I observing is that it is interesting that one of the main words for God in the Old Testament is plural, yet singular, singular yet plural. It is one, it is also plural. God is one, yet he is three. I say this as a Christian observing this about one of the main titles of God. I see an image of the Trinity.

3. And the LORD appeared to [Abram] by the oaks of Mamre, as he sat at the door of his tent in the heat of the day. He lifted up his eyes and looked, and behold, three men stood in front of him. When he saw them, he ran from the tent door to meet them, and bowed himself to the earth, and said, “My Lord, if I have found favor in your sight, do not pass by your servant. Let a little water be brought, and wash your feet, and rest yourselves under the tree, while I fetch a morsel of bread, that you may refresh yourselves, and after that you may pass on — since you have come to your servant.” So they said, “Do as you have said.” (Gen 18:1-5). Now this passage from a purely grammatical point of view is very difficult since we switch back and forth from singular references to plural. Note first that the Lord (singular) appeared to Abram. (In this case יְהוָ֔ה Yahweh (YHWH) is the name used for God). And yet what Abram sees is three men. Some have wanted to say, this is just God and two angels. But I see the Trinity being imaged or alluded to here. And yet when Abram address “them” he says, “My Lord” (singular). The “tortured” grammar continues as Abram asks that water be fetched so that he can “wash your feet” (singular) and that the “LORD” (singular) can rest yourselves (plural). The same thing happens in the next sentence where Abram wants to fetch bread that you (singular) may refresh yourselves (plural) In the end the LORD (singular) gives answer but it is rendered: “So they said” Plural, singular….. what is it? Both. God is one, God is three. For me, as a Christian, this is a picture of the Trinity. Since the reality of God cannot be reduced to words we have here a grammatically difficult passage. But I “see” what is going on. God is one and God is three, he is singular and yet is plural.

4. Having come down in a cloud, the Lord stood with Moses there and proclaimed his Name, “Lord.” Thus the Lord passed before him and cried out, “The Lord, the Lord, a merciful and gracious God, slow to anger and rich in kindness and fidelity” (Exodus 34:5). Here we see that when God announces his name He does so in a threefold way: Lord!…The Lord, the Lord. There is implicit a threefold introduction or announcement of God. Coincidence or of significance? You decide.

5. In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple. Above him stood the Seraphim; each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory. (Is 6:1-3) God is Holy, Holy, and yet again, Holy. Some say this is just a Jewish way of saying “very Holy” but as Christian I see more. I see a reference to each of the Three Persons. Perfect praise here requires three “holys”, why? Omni Trinum Perfectum (all things are perfect in threes), but why? So, as a Christian I see the angels not just using the superlative but also praising each of the Three persons. God is three (Holy, Holy, Holy) and God is one, and so the text says, Holy ”IS the Lord.” Three declarations “Holy”: Coincidence or of significance? You decide.

6. In the New Testament there are obviously many references but let me just refer to three quickly. Jesus says, The Father and I are one (Jn 10:30). He says again, To have seen me is to have seen the Father (Jn. 14:9). And, have you ever noticed that in the baptismal formula Jesus uses is “bad” grammar? He says, Baptize them in the Name (not names as it grammatically “should” be) of the Father and of the Son and of the Holy Spirit (Matt 28:19). God is One (name) and God is three (Father, Son and Holy Spirit).

Thus Scripture exhibits the teaching of the Trinity, going back even to the beginning

III. The Teaching of the Trinity Experienced – We who are made in the image and likeness of God ought to experience something of the mystery of the Trinity within us. And sure enough we do.

For, it is clear that we are all distinct individuals. I am not you, you are not me. Yet it is also true that we are made for communion. Humanly we cannot exist apart from one another. Obviously we depend on our parents through whom God made us. But even beyond physical descent, we need one another for completion.

Despite what old songs say, no man is a rock or an island. There is no self-made man. Even the private business owner needs customers, suppliers and shippers, and other middle men. He uses roads he did not build, has electricity supplied to him over lines he did not string, and speaks a language to his customers and others he did not create. Further, whatever the product he makes, he is likely the heir of technologies and processes he did not invent, others before him did. And the list could go on.

We are individual, but we are social. We are one, but linked to many. Clearly we do not possess the kind of unity God does, but the three oneness of God echoes in us. We are one, yet we are many.

We have entered into perilous times where our interdependence and communal influence are under-appreciated. That attitude that prevails today is a rather extreme individualism wherein “I can do as I please.” There is a reduced sense at how our individual choices affect the whole of the community, Church or nation. That I am an individual is true, but it is also true that I live in communion with others and must respect that dimension of who I am. I exist not only for me, but for others. And what I do affects others, for good or ill.

The “It’s none of my business, what others do” attitude also needs some attention. Privacy and discretion have important places in our life, but so does having concern for what others do and think, the choices they are making and the effects that such things have on others. A common moral and religious vision is an important thing to cultivate. It is ultimately important what others think and do, and we should care about fundamental things like respect for life, love, care for the poor, education, marriage and family. Indeed, marriage an family are fundamental to community, nation and the Church. I am one, but I am also in communion with others and they with me.

Finally there is a rather remarkable conclusion that some have drawn, that the best image of God in us is not a man alone, or a woman alone, but, rather, a man and a woman together in lasting a fruitful relationship we call marriage. For, when God said, “Let us make man in our image” (Genesis 1:26) the text goes on to say, “Male and female he created them” (Genesis 1:27). And God says to them, “Be fruitful and multiply” (Gen 1:28). So the image of God (as God sets it forth most perfectly) is the married and fruitful couple.

Here of course we must be careful to understand that what we manifest sexually, God manifests spiritually. For God is not male or female in His essence. Thus, we may say, The First Person loves the Second Person, and the Second Person loves the First Person. And so real is that love that it bears fruit in the Third Person. In this way the married couple images God, for the husband loves his wife and the wife loves her husband, and their love bears fruit in their children. [1]

So, today as we extol the great mystery of the Trinity, we look not merely outward and upward to understand but also inward to discover that mystery at work in us who are made in the image and likeness of God.

22 posted on 05/26/2013 1:20:48 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Sunday Gospel Reflections

Trinity Sunday
Reading I:
Prv 8:22-31 II: Rom 5:1-5

John 16:12-1512 "I have yet many things to say to you, but you cannot bear them now.
13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.
14 He will glorify me, for he will take what is mine and declare it to you.
15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

Interesting Details

One Main Point

The Holy Spirit comes from both the Father and the Son. He helps us, here and now, understand and live the truth of the Father that is revealed to us in the Son.


  1. To what extent do I understand and live the truth that Jesus reveals, here and now?
  2. In what way does the revelation of the Trinity touch my life?

23 posted on 05/26/2013 1:28:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Trinity Sunday

Trinity Sunday
The Sunday after Pentecost

The Holy Trinity (detail) from Disputa dei Sacramento - The Triumph of the Christian Faith Raphael (ca 1508) Stanza della Segnatura, Apostolic Palace, Vatican
The Trinity is the mystery of one God in three Persons:
Father, Son, and Holy Spirit.
The revealed truth of the Holy Trinity is at the very root of the Church's living faith as expressed in the Creed.
The mystery of the Trinity in itself is inaccessible to the human mind, and is the object of faith only because it was revealed by Jesus Christ, the Divine Son of the Eternal Father.
- Catechism of the Catholic Church

Prayer & Readings - Creeds - Litany - Family Activities - Hymns to the Trinity

The Mystery of the Most Holy Trinity

"The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing Himself as Father, Son, and Holy Spirit.

"The Incarnation of God's Son reveals that God is the eternal Father and that the Son is consubstantial with the Father, which means that, in the Father and with the Father, the Son is one and the same God.

"The mission of the Holy Spirit, sent by the Father in the name of the Son (John 14:26) and by the Son: from the Father (John 15:26), reveals that, with them, the Spirit is one and the same God. "With the Father and the Son He is worshipped and glorified" (Nicene Creed).

"Inseparable in what they are, the Divine Persons are also inseparable in what they do. But within the single divine operation each shows forth what is proper to Him in the Trinity, especially in the divine missions of the Son's Incarnation and the gift of the Holy Spirit."

-- Catechism of the Catholic Church §§ 261, 262, 263, 267

Benedictus sit Deus Pater, unigenitusque Dei Filius,
Sanctus quoque Spiritus, quia fecit nobiscum misericordiam suam.

Blessed be God the Father and His only begotten Son
and the Holy Spirit, who has shown us His merciful love.

God our Father, who by sending into the world
the Word of truth and the Spirit of sanctification
made known to the human race your wondrous mystery,
grant us, we pray, that in professing the faith,
we may acknowledge the Trinity of eternal glory
and adore your Unity, powerful in majesty.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in unity of the Holy Spirit,
one God, for ever and ever. +Amen.

Year A
First Reading: Exodus 34:4b-6, 8-9

With the two tablets of stone in his hands, Moses went up on Mount Sinai, as the Lord had commanded him, and took in his hand two tables of stone. And the Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. The Lord passed before him, and proclaimed, "The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness". And Moses made haste to bow his head toward the earth, and worshipped. And he said, "If now I have found favor in Thy sight, O Lord, let the Lord, I pray thee, go in the midst of us, although it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thy inheritance."


Second Reading: II Corinthians 13:11-13

Finally, brethen, farewell. Mend your ways, heed my appeal, agree with one another, live in peace, and the God of love and peace will be with you. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.


Gospel Reading: John 3:16-18

For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through Him. He who believes in Him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.

Year B
First Reading: Deuteronomy 4:32-34,39-40
Second Reading: Romans 8:14-17
Gospel Reading: Matthew 28:16-20

Year C
First Reading: Proverbs 8:22-31
The Lord created me at the beginning of His work, the first of His acts of old.
Ages ago I was set up, at the first, before the beginning of the earth.
When there were no depths I was brought forth, when there were no springs abounding with water.
Before the mountains had been shaped, before the hills, I was brought forth; before He had made the earth with its fields, or the first of the dust of the world.

When He established the heavens, I was there, when He drew a circle on the face of the deep, when He made firm the skies above, when He established the fountains of the deep, when He assigned to the sea its limit, so that the waters might not transgress His command, when He marked out the foundations of the earth, then I was beside Him, like a master workman; and I was daily His delight, rejoicing before Him always, rejoicing in His inhabited world and delighting in the sons of men.

Second Reading: Romans 5:1-5
Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through Him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit which has been given to us.

Gospel Reading: John 16:12-15
"I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, He will guide you into all the truth; for He will not speak on His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come. He will glorify me, for He will take what is mine and declare it to you. All that the Father has is mine; therefore I said that He will take what is mine and declare it to you.


The word Creed comes from the Latin word Credo -- I believe -- and the Creeds are summaries of the Christian faith. There are three Creeds, or professions of faith, that are symbols of the faith, affirming the essential Trinitarian dogma: the Apostles' Creed, the Nicene Creed, and the Athanasian Creed, also called the Quicumque, an important Trinitarian formula dating from the 4th Century, intended to address the Arian heresy which denied the two natures of Christ. The Creeds are called "symbols of faith", from the Greek word symbolon, meaning identifiers or summaries.

The Catechism of the Catholic Church describes the Apostles' and Nicene Creeds thus:

"The Apostles Creed is so called because it is rightly considered to be a faithful summary of the apostles' faith. It is the ancient baptismal symbol of the Church of Rome. Its great authority arises from this fact: It is 'the Creed of the Roman Church, the See of Peter, the first of the apostles, to which he brought the common faith.'"

"The Niceno-Constantinopolitan or Nicene Creed draws its great authority from the fact that it stems from the first two ecumenical Councils (in 35 and 381). It remains common to all the great Churches of both East and West to this day."

[CCC §§194, 195].

The plan of presentation of Catholic doctrine and dogmas in the Catechism of the Catholic Church follows the Apostles Creed, "the oldest Roman catechism".

(For more on the Creeds, see the Catechism §§184-197. Note: The entire Catechism is availale online from the Holy See. See Links page for web access.)

Litany to the Holy Trinity
V. Blessed be the holy Trinity and undivided Unity;
R. We will give glory to Him, because He hath shown His mercy to us.

V. O Lord our Lord, how wonderful is Thy Name in all the earth!
R. O the depth of the riches of the wisdom and of the knowledge of God!

Lord, have mercy.
Lord, have mercy.
Christ, have mercy.
Christ, have mercy.
Lord, have mercy.
Lord, have mercy
Blessed Trinity, hear us.
Adorable Unity, graciously hear us.


God the Father of Heaven, Response: have mercy on us.
God the Son, Redeemer of the world,
God the Holy Ghost,
Holy Trinity, One God,
Father from Whom are all things,
Son through Whom are all things,
Holy Ghost in Whom are all things,
Holy and undivided Trinity,
Father everlasting,
Only-begotten Son of the Father,
Spirit Who preceedeth from the Father and the Son,
Co-eternal Majesty of Three Divine Persons,
Father, the Creator,
Son, the Redeemer,
Holy Ghost, the Comforter,
Holy, holy, holy, Lord God of hosts,
Who art, Who wast, and Who art to come,
God Most High, Who inhabitest eternity,
To Whom alone are due all honor and glory,
Who alone doest great wonders,
Power infinite,
Wisdom, incomprehensible,
Love unspeakable,

Be merciful,
Spare us, O Holy Trinity.
Be merciful,
Graciously hear us, O Holy Trinity.

From all evil, Response: Deliver us, O Holy Trinity.
From all sin,
From all pride,
From all love of riches,
From all uncleanness,
From all sloth,
From all inordinate affection,
From all envy and malice,
From all anger and impatience,
From every thought, word, and deed contrary to Thy holy law,
From Thine everlasting malediciton,
Through Thy plenteous loving kindness,
Through the exceeding treasure of Thy goodness and love,
Through the depths of Thy wisdom and knowledge,
Through all Thy unspeakable perfections,

We sinners,
Beseech Thee to hear us.

That we may ever serve Thee alone, Response: We beseech Thee to hear us.
That we may worship Thee in spirit and in truth,
That we may love Thee with all our heart, with all our soul, and with all our strength,
That, for Thy sake, we may love our neighbor as ourselves,
That we may faithfully keep Thy holy commandments,
That we may never defile our bodies and souls with sin,
That we may go from grace to grace, and from virtue to virtue,
That we may finally enjoy the sight of Thee in glory,
That Thou wouldst vouchsafe to hear us,

O Blessed Trinity,
We beseech Thee, deliver us.
O Blessed Trinity,
We beseech Thee, save us.
O Blessed Trinity,
Have mercy on us.
Lord, have mercy,
Christ, have mercy,
Lord, have mercy.

Our Father (silently). Hail Mary (silently).

V. Blessed art Thou, O Lord, in the firmament of Heaven,
R. And worthy to be praised, and glorious, and highly exalted forever.

Let Us Pray:

Almighty and everlasting God, Who hast granted Thy servants in the confession of the True Faith, to acknowledge the glory of an Eternal Trinity, and in the power of Thy majesty to adore Thy Unity: we beseech Thee that by the strength of this faith we may be defended from all adversity. Through Jesus Christ Our Lord. Amen.+

Family Activities to honor the Holy Trinity

Doxology and Sign of the Cross: The most fundamental -- and simplest -- affirmation of the Holy Trinity is the invocation known as the doxology, a prayer of praise: Glory be to the Father and to the Son and to the Holy Spirit, accompanied by the sign of the cross. Even very small children can learn to make the sign of the cross. (See Sign of the Cross page.) The Trinity is always invoked at baptism: "In the name of the Father and of the Son and of the Holy Spirit."

Teaching stories
The truth of the Trinity should be taught to children, even if no one can penetrate this mystery given to us by the Lord. Two saints of the distant past left accounts.

Saint Augustine recounted that when he was walking on the beach one day, trying to understand the Trinity, he saw a little boy digging a hole in the sand near the water. Augustine noticed that the hole was filled with water, and asked the child how deep the hole was. The boy replied that its depth is fathomless, immeasurable -- like the mystery of the Trinity Augustine vainly sought to comprehend.

Saint Patrick attempted to illustrate the "Three-in-One and One-in-Three" by using a three-leaf shamrock. At this time of year, many people have a stand of new green clover in their lawns. You might illustrate the Saint Patrick story by taking children outside to find clover so that they can see that the structure of the one leaf consists of three parts. One part cannot be removed without destroying the wholeness of the leaf.

On a walk around the neighborhood -- or even around the house, look for any objects that could symbolize the concept of the Trinity. (Hint: find triangles!)

Family Dinner suggestions:

Cloverleaf rolls: Have the children help make these rolls, by placing three walnut-sized balls of dough in each cup of a muffin pan. If you haven't time or inclination to make real cloverleaf rolls, a simple way is to make the dough from baking mix or -- even easier -- to from tubes of canned biscuit dough. Use this dough to make the balls. Folllow the baking directions on the box or tube. Brush the cloverleaf rolls with milk just before baking.

Three-in-one salad: Use three fruits in a fruit salad (e.g. apples, bananas, and grapes/pineapple, oranges, bananas); or add three different kinds of fruit to jello.

"Trinity" candle: An effective table decoration is a pillar candle with three wicks. You can usually find these in candle shops.

You could make a somewhat less clearly symbolic but still-pretty substitute by binding three candles together with narrow ribbon, and affixing them to a small plate with florist's wax. (Be sure to tie the ribbon low enough that it will not be ignited!)

Centerpiece of flowers could appropriately combine clover, or oxalis (which also has tripartite leaves) with iris, which has three upright petals (standards) supported by three "falls". (The wild flower, trillium, also has three triangular petals, but although it usually blooms at this time of year, it is hard to find.)

Doxology: Say the doxology in praise of the Holy Trinity before Grace, either in English or in Latin.

Glory be to the Father and to the Son and to the Holy Spirit,
As it was in the beginning, is now and ever shall be, world without end. Amen.
Gloria Patri et Filio et Spiritui Sancto,
Sicut erat in principio et nunc et semper in secula seculorum. Amen.

Links on the Vatican Website:

Solemnity of the Most Holy Trinity, POPE BENEDICT XVI, ANGELUS, Sunday, 30 May 2010

Solemnity of the Most Holy Trinity, POPE BENEDICT XVI, ANGELUS, Sunday, 7 June 2009

24 posted on 05/26/2013 1:49:44 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Comment #25 Removed by Moderator

To: All
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26 posted on 05/26/2013 2:08:30 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Saint Philip Neri, Priest

Saint Philip Neri, Priest
May 26th

The Virgin Appearing to Saint Philip Neri
Giovanni Battista Tiepolo
Oil on canvas, 360 x 182 cm
Museo Diocesano, Camerino


Born at Florence, Italy, July 22, 1515; died May 27, 1595. Philip's family originally came from Castelfranco but had lived for many generations in Florence, where not a few of its members had practiced the learned professions, and therefore took rank with the Tuscan nobility. Among these was Philip's own father, Francesco Neri, who eked out an insufficient private fortune with what he earned as a notary. A circumstance which had no small influence on the life of the saint was Francesco's friendship with the Dominicans; for it was from the friars, that Philip received many of his early religious impressions. Besides a younger brother, who died in early childhood, Philip had two younger sisters, Caterina and Elisabetta. It was with them that "the good Pippo", as he soon began to be called, committed his only known fault. He gave a slight push to Caterina, because she kept interrupting him and Elisabetta, while they were reciting psalms together. One incident of his childhood is dear to his early biographers as the first visible intervention of Providence on his behalf, and perhaps dearer still to his modern disciples, because it reveals the human characteristics of a boy amid the supernatural graces of a saint. When about eight years old he was left alone in a courtyard to amuse himself; seeing a donkey laden with fruit, he jumped on its back; the beast bolted, and both tumbled into a deep cellar. His parents hastened to the spot and extricated the child, not dead, as they feared, but entirely uninjured.

Having studied the humanities under the best scholars of a scholarly generation, at the age of sixteen he was sent to help his father's cousin in business. He applied himself with diligence, and his kinsman soon determined to make him his heir. But he would often withdraw for prayer to a little mountain chapel belonging to the Benedictines of Monte Cassino, built above the harbor of Gaeta in a cleft of rock which tradition says was among those rent at the hour of Our Lord's death. It was here that his vocation became definite: he was called to be the Apostle of Rome. In 1533 he arrived in Rome without any money. He had not informed his father of the step he was taking, and he had deliberately cut himself off from his kinsman's patronage. He was, however, at once befriended by Galeotto Caccia, a Florentine resident, who gave him a room in his house and an allowance of flour, in return for which he undertook the education of his two sons. For seventeen years Philip lived as a layman in Rome, probably without thinking of becoming a priest. It was perhaps while tutor to the boys, that he wrote most of the poetry which he composed both in Latin and in Italian. Before his death he burned all his writings, and only a few of his sonnets have come down to us. He spent some three years, beginning about 1535, in the study of philosophy at the Sapienza, and of theology in the school of the Augustinians. When he considered that he had learnt enough, he sold his books, and gave the price to the poor. Though he never again made study his regular occupation, whenever he was called upon to cast aside his habitual reticence, he would surprise the most learned with the depth and clearness of his theological knowledge.

He now devoted himself entirely to the sanctification of his own soul and the good of his neighbor. His active apostolate began with solitary and unobtrusive visits to the hospitals. Next he induced others to accompany him. Then he began to frequent the shops, warehouses, banks, and public places of Rome, melting the hearts of those whom he chanced to meet, and exhorting them to serve God. In 1544, or later, he became the friend of St. Ignatius. Many of his disciples tried and found their vocations in the infant Society of Jesus; but the majority remained in the world, and formed the nucleus of what afterwards became the Brotherhood of the Little Oratory.

During his last years as a layman, Philip's apostolate spread rapidly. In 1548, together with his confessor, Persiano Rosa, he founded the Confraternity of the Most Holy Trinity for looking after pilgrims and convalescents. Its members met for Communion, prayer, and other spiritual exercises in the church of S. Salvatore, and the saint himself introduced exposition of the Blessed Sacrament once a month. At these devotions Philip preached, though still a layman, and we learn that on one occasion alone he converted no less than thirty dissolute youths. In 1550 a doubt occurred to him as to whether he should not discontinue his active work and retire into absolute solitude. His perplexity was set at rest by a vision of St. John the Baptist, and by another vision of two souls in glory, one of whom was eating a roll of bread, signifying God's will that he should live in Rome for the good of souls as though he were in a desert, abstaining as far as possible from the use of meat.

In 1551, however, he received a true vocation from God. At the bidding of his confessor -- nothing short of this would overcome his humility -- he entered the priesthood. He stayed in church, hearing confessions or ready to hear them, from daybreak till nearly midday, and not content with this, he usually confessed some forty persons in his room before dawn. Thus he labored untiringly throughout his long priesthood.

(Principal source - Catholic Encyclopedia - 1913 edition)

O God, who never cease to bestow the glory of holiness
on the faithful servants you raise up for yourself,
graciously grant
that the Holy Spirit may kindle in us that fire
with which he wonderfully filled
the heart of Saint Philip Neri.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. +Amen.

First Reading: Philippians 4:4-9
Rejoice in the Lord always; again I will say, Rejoice. Let all men know your forbearance. The Lord is at hand. Have no anxiety about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus.

Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me, do; and the God of peace will be with you.

Gospel Reading: John 17:20-26
"I do not pray for these only, but also for those who believe in Me through their word, that they may all be one; even as Thou, Father, art in Me, and I in thee, that they also may be in Us, so that the world may believe that thou hast sent Me. The glory which thou hast given Me I have given to them, that they may be one even as We are one, I in them and thou in me, that they may become perfectly one, so that the world may know that thou hast sent Me and hast loved them even as thou hast loved Me. Father, I desire that they also, whom thou hast given Me, may be with Me where I am, to behold my glory which Thou hast given Me in thy love for me before the foundation of the world. O righteous Father, the world has not known Thee, but I have known Thee; and these know that Thou hast sent Me. I made known to them Thy name, and I will make it known, that the love with which Thou hast loved Me may be in them, and I in them."


Reverend Father,

On the occasion of the fourth centenary of the dies natalis of St Philip Neri, Florentine by birth and Roman by adoption, I am pleased to address you and all the members of the Confederation of the Oratory, to recall its founder's example of holiness and to strengthen in each one the commitment of faith, active charity and enduring in hope (cf. 1 Thes 1:3).

1. The loving figure of the "saint of joy" even today still maintains intact that irresistible charm that he exercised on all those who drew near him to learn to know and experience the authentic sources of Christian joy.

Leafing through the biography of St Philip, in fact, one is surprised and fascinated by the cheerful and relaxed method he used to educate, supporting each person with fraternal generosity and patience. As is well known, the saint used to put his teaching into short and wise maxims: "Be good, if you can"; "Scruples and melancholy, stay away from my house"; "Be simple and humble"; "He who does not pray is a speechless animal"; and, bringing his hand to his forehead, "Holiness is three fingers deep". Behind the cleverness of these and many other "sayings", we are aware of the acute and realistic knowledge he had acquired of human nature and the dynamics of grace. He translated the experience of his long life and the wisdom of a heart inhabited by the Holy Spirit into these immediate, terse teachings. These aphorisms have now become a patrimony of wisdom as it were for Christian spirituality.

2. St Philip appears against the background of the Roman Renaissance as the "prophet of joy", who had decided to follow Jesus, even while being actively involved in the culture of his time, which in many respects is particularly close to that of today.

Humanism, which was completely focused on man and his remarkable intellectual and practical abilities, offered the rediscovery of a joyous naturalistic freshness, without obstacles or inhibitions, as a reaction to a certain ill-conceived medieval dourness. Man, considered almost as a pagan god, thus became the absolute protagonist. Furthermore, a sort of revision of the moral law was worked out with the objective of finding and guaranteeing happiness.

St Philip, who was conscious of the aspirations of the society of his time, did not deny this yearning for joy but undertook to propose its true source, which he had discovered in the Gospel message. It is the word of Christ that traces the true image of man, revealing those features that make him a beloved child of the Father, accepted as a brother by the Incarnate Word and sanctified by the Holy Spirit. It is the laws of the Gospel and the commandments of Christ that lead to joy and happiness: this is the truth proclaimed by St Philip Neri to the young people he met in his daily apostolate. His was a message dictated by the intimate experience he had of God especially in prayer. His nightly prayer in the Catacombs of St Sebastian, where he often withdrew, was not just a search for solitude, but rather a desire to spend time conversing with the witnesses of the faith, to question them - just as the Renaissance scholars used to weave conversations with the Classics of antiquity: and from knowledge came imitation and then emulation.

In St Philip, to whom the Spirit gave a "heart of fire" as he kept vigil on the eve of Pentecost in 1544, it is possible to glimpse the allegory of the great and divine transformations brought about through prayer. A productive and sure programme of formation for joy - our saint teaches - is nourished and rests on a harmonious constellation of choices: assiduous prayer, frequent Communion, rediscovery and use of the sacrament of Reconciliation, daily and familiar contact with the word of God, the fruitful exercise of fraternal charity and service; and then devotion to Our Lady, the model and true cause of our joy. In this regard, how can we forget his wise and efficacious warning: "My children, be devoted to Mary: I know what I am saying! Be devoted to Mary!".

3. Called by antonomasia the "saint of joy", St Philip must also be recognized as the "Apostle of Rome", indeed as the "reformer of the Eternal City". This he became almost by a natural evolution and development of the choices made under the guidance of grace. He truly was the light and salt of Rome, in the words of the Gospel (cf. Mt 5:13:16). He knew how to be "light" in that culture which was certainly splendid, but often only because of the indirect, glancing rays of paganism. In this social context, Philip was deferential to authority, very devoted to the deposit of truth, intrepid in announcing the Christian message. Thus he was a source of light for everyone.

He did not choose the life of solitude; but, in exercising his ministry among the common people, he also wished to be "salt" for all those who met him. Like Jesus, he was equally able to enter into the human misery present in the noble palaces and in the alleys of Renaissance Rome. He was, at the same time, a Cyrenean and a critical conscience, an enlightened adviser and a smiling teacher.

For this reason, he did not adopt Rome so much as Rome adopted him! He lived for 60 years in this city, which meanwhile was becoming populated with saints. Even if in the streets he met suffering humanity, and comforted and sustained it with the charity of a wise and very human word, he preferred to gather young people in the Oratory, his true invention! He made it a place of joyful meeting, a training ground for formation, a centre of artistic enlightenment.

It was in the Oratory that St Philip, together with cultivating piety in its traditional and new expressions, undertook to reform and elevate art, restoring it to the service of God and the Church. Convinced as he was that beauty leads to goodness, he brought all that had an artistic stamp within the realm of his educational project. And he himself became a patron of various artistic forms, promoting sound initiatives that led to truth and goodness.

The contribution made by St Philip to sacred music was incisive and exemplary; he urged it to be elevated from a source of foolish amusement to being a re-creation for the spirit. It was due to his initiative that musicians and composers began a reform that was to reach its highest peak in Pierluigi da Palestrina.

4. May St Philip, loving and generous man, chaste and humble saint, active and contemplative apostle, remain the constant model of the members of the Congregation of the Oratory! He offers all the Oratorians a plan and style of life that even today have a particular timeliness. May his so-called "quadrilateral" - humility, charity, prayer and joy - continue to be a most sound basis on which to build the interior edifice of one's spiritual life.

If they can follow their founder's example, the Oratorians will continue to carry out a significant role in Church affairs. I therefore exhort all the sons and daughters of St Philip Neri always to be faithful to the Oratorian vocation, by seeking Christ, following him with perseverance and becoming generous sowers of joy among young people, who are so often tempted to discouragement and lack of confidence.

With these wishes I wish to invoke the heavenly protection of St Philip Neri on the whole Oratorian Community, while expressing my cordial wish that the jubilee celebrations will become an occasion for a stimulating rediscovery of the figure and work of this special witness to Christ, who can still teach so much, at the close of this century, to all Christians involved in the new evangelization.

I accompany these wishes with a special Apostolic Blessing, which I sincerely impart to you, to the members of the Confederation of the Oratory and to all those who draw from the spirituality of the "saint of joy".

From the Vatican, 7 October 1994. POPE JOHN PAUL II

27 posted on 05/26/2013 2:11:06 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
Saint's Days are superseded by the Sunday Liturgy.

[CATHOLIC CAUCUS] Impossible to Man's Powers, But Not To God's
Impossible to Man's Powers, But Not To God's, All Priest [St. Philip Neri]
St. Philip Neri on Sanctification
St.Philip Neri at the High Altar

28 posted on 05/26/2013 2:12:34 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All

St. Philip Neri
Feast Day: May 26
Born: 22 July 1515 at Florence, Italy
Died: 27 May 1595
Canonized: 12 March 1622 by Pope Gregory XV

29 posted on 05/26/2013 2:15:02 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Interactive Saints for Kids

St. Philip Neri

Feast Day: May 26
Born: 1515 :: Died: 1595

St. Philip Neri was born at Florence, in Italy to poor parents. His father Francisco Neri who worked as a lawyer had two sons and two daughters. But Philip's brother died when he was a little child.

As a child, Philip was affectionately called "Good little Phil." He was always so jolly and friendly that everyone he met loved him. Philip went to Rome as a teenager. He studied theology and philosophy for three years under Dominican priests and was a good student.

Above all, Philip was a very active Christian. He lived simply and worked hard. But he also did much good for the people around him. He helped poor children and spent time with the sick. He was a friend to people who were troubled and lonely. In fact, he reached out to everybody he could for the love of Jesus.

Philip with the help of a few people started an organization to take care of poor pilgrims. That ministry gradually continued as a famous Roman hospital. The priest who guided him realized that Philip was doing so much to help the Christians of Rome come close to God again.

But when Philip was thirty-six he felt a strong calling to be a priest. It was then that he began his most wonderful ministry for others. He was available for the sacrament of Reconciliation for several hours every day. The lines of people who came to him grew longer. But Father Philip was never in a hurry. He never ran out of patience and gentleness.

People began to notice that he could often read their minds. He could sometimes tell the future and the Lord even worked miracles through him. But all Philip wanted to do was bring Jesus to the people. To avoid their admiration, he acted silly once in a while. He wanted people to laugh and forget that they thought he was holy.

St. Philip was making a difference, though. Because of him, the whole city of Rome was becoming better. Once he started to think about being a missionary to far-off lands. He was very impressed by the life of St. Francis Xavier, who had died in 1552 at the gate of China.

Philip had been a priest for just one year at the time of St. Xavier's death. Should he leave Rome and volunteer for the missions? A holy Cistercian monk told him "Rome is to be your mission land." After that, Father Philip was at peace.

St. Philip spent the last five years of his life offering the sacrament of Reconciliation to the people. He began working with youth, finding safe places for them to play, becoming involved in their lives. He died at the age of eighty in 1595.

Reflection: "A servant of God must always be happy." How can I become more cheerful and generous? I can pray for these gifts.

30 posted on 05/26/2013 2:28:58 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: Salvation
  English: Douay-Rheims Latin: Vulgata Clementina Greek NT: Byzantine/Majority Text (2000)
  John 16
12 I have yet many things to say to you: but you cannot bear them now. Adhuc multa habeo vobis dicere, sed non potestis portare modo. ετι πολλα εχω λεγειν υμιν αλλ ου δυνασθε βασταζειν αρτι
13 But when he, the Spirit of truth, is come, he will teach you all truth. For he shall not speak of himself; but what things soever he shall hear, he shall speak; and the things that are to come, he shall shew you. Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem : non enim loquetur a semetipso, sed quæcumque audiet loquetur, et quæ ventura sunt annuntiabit vobis. οταν δε ελθη εκεινος το πνευμα της αληθειας οδηγησει υμας εις πασαν την αληθειαν ου γαρ λαλησει αφ εαυτου αλλ οσα αν ακουση λαλησει και τα ερχομενα αναγγελει υμιν
14 He shall glorify me; because he shall receive of mine, and shall shew it to you. Ille me clarificabit, quia de meo accipiet, et annuntiabit vobis. εκεινος εμε δοξασει οτι εκ του εμου ληψεται και αναγγελει υμιν
15 All things whatsoever the Father hath, are mine. Therefore I said, that he shall receive of mine, and shew it to you. Omnia quæcumque habet Pater, mea sunt. Propterea dixi : quia de meo accipiet, et annuntiabit vobis. παντα οσα εχει ο πατηρ εμα εστιν δια τουτο ειπον οτι εκ του εμου λαμβανει και αναγγελει υμιν

31 posted on 05/26/2013 3:05:45 PM PDT by annalex (fear them not)
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To: annalex
12. I have yet many things to say to you, but you cannot bear them now.
13. However when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak; and he will show you things to come.
14. He shall glorify me; for he shall receive of mine and shall show it to you.
15. All things that the Father has are mine; therefore said I, that he shall take of mine, and shall show it to you.

THEOPHYL. Our Lord having said above, It is expedient for you that I go away, He enlarges now upon it: I have yet many things to say to you, but you cannot bear them now.

AUG. All heretics, when their fables are rejected for their extravagance by the common sense of mankind, try to defend themselves by this text; as if these were the things which the disciples could not at this time bear, or as if the Holy Spirit could teach things, which even the unclean spirit is ashamed openly to teach and preach.

But bad doctrines such as even natural shame cannot bear are one thing, good doctrines such as our poor natural understanding cannot bear are another. The one are allied to the shameless body, the other lie far beyond the body. But what are these things which they could not bear; I cannot mention them for this very reason; for who of us dare call himself able to receive what they could not? Some one will say indeed that many, now that the Holy Ghost has been sent, can do what Peter could not then, as earn the crown of martyrdom.

But do we therefore know what those things were, which He was unwilling to communicate; for it seems most absurd to suppose that the disciples were not able to bear then the great doctrines, that we find in the Apostolic Epistles, which were written afterwards, which our Lord is not said to have spoken to them. For why could they not bear then what every one now reads and bears in their writings, even though he may not understand? Men of perverse sects indeed cannot bear what is found in Holy Scripture concerning the Catholic faith, as we cannot bear their sacrilegious vanities; for not to bear means not to acquiesce in.

But what believer or even catechumen before he has been baptized and received the Holy Ghost, does not acquiesce in and listen to, even if he does not understand, all that was written after our Lord's ascension; But some one will say, Do spiritual men never hold doctrines which they do not communicate to carnal men, but do to spiritual?

There is no necessity why any doctrines should be kept secret from the babes and revealed to the grown up believers. Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to all; nor at the same time should they lower them in order to accommodate them to the understanding of persons who cannot receive them, and so make their own preaching contemptible, rather than the truth intelligible.

So then we are not to understand these words of our Lord to refer to certain secret doctrines which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine which are within the apprehension of all of us. If Christ chose to communicate these to us, in the same way in which He does to the Angels, what men, yea what spiritual men, which the Apostles were not now, could bear them? For indeed every thing which can be known of the creature is inferior to the Creator; and yet who is silent about Him?

While in the body we cannot know all the truth, as the Apostle says, We know in part (1 Cor 13); but the Holy Spirit sanctifying us fits us for enjoying that fullness of which the same Apostle says, Then face to face. Our Lord's promise, But when He the Spirit of truth shall come, He shall teach you all truth, or shall lead you into all truth, does not refer to this life only, but to the life to come, for which this complete fullness is reserved. The Holy Spirit both teaches believers now all the spiritual things which they are capable of receiving, and also kindles in their hearts a desire to know more.

DIDYMUS. Or He means that His hearers had not yet attained to all those things which for His name's sake they were able to bear; so, revealing lesser things, He puts off the greater for a future time, such things as they could not understand till the Cross itself of their crucified Head had been their instruction. As yet they were slaves to the types, and shadows, and images of the Law, and could not bear the truth of which the Law was the shadow. But when the Holy Ghost came, He would lead them by His teaching and discipline into all truth, transferring them from the dead letter to the quickening Spirit, in Whom alone all Scripture truth resides.

CHRYS. Having said then, you cannot bear them now, but then you shall be able, and, The Holy Spirit shall lead you into all truth; lest this should make them suppose that the Holy Spirit was the superior, He adds, For He shall not speak of Himself, but whatsoever He shall hear, that shall He speak.

AUG. This is like what He said of Himself above, i.e., I can of My own Self do nothing; as I hear I judge. But that may be understood of Hi m as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself: The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define.

But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He has heard, hears, and will hear from Him from Whom He is.

DIDYMUS. He shall not speak of Himself, i.e., not without Me, and Mine and the Father's will: because He is not of Himself, but from the Father and Me. That He exists, and that He speaks, He has from the Father and Me. I speak the truth; i.e., I inspire as well as speak by Him, since He is the Spirit of Truth. To say and to speak in the Trinity must not be understood according to our usage, but according to the usage of incorporeal natures, and especially the Trinity, which implants Its will in the hearts of believers, all of those who are worthy to hear It.

For the Father then to speak, and the Son to hear, is a mode of expressing the identity of their nature, and their agreement. Again, the Holy Spirit, Who is the Spirit of truth, and the Spirit of wisdom, cannot hear from the Son what He does not know, seeing He is the very thing which is produced from the Son, i.e. truth proceeding from truth, Comforter from Comforter, God from God. Lastly, lest any one should separate Him from the will and society of the Father and the Son, it is written, Whatsoever He shall hear, that shall He speak.

AUG. But it does not follow from hence that the Holy Spirit is inferior; for it is only signified that He proceeds from the Father.

AUG. Nor let the use of the future tense perplex you; that hearing is eternal, because the knowledge is eternal. To that which is eternal, without beginning, and without end, a verb of any tense may be applied. For though an unchangeable nature does not admit of was and shall be, but only is, yet it is allowable to say of It, was and is and shall be: was, because It never began; shall be, because It never shall end; is, because It always is.

DIDYMUS. By the Spirit of truth too the knowledge of future events has been granted to holy men. Prophets filled with this Spirit foretold and saw things to come, as if they were present: And He will show you things to come.

BEDE. It is certain that many filled with the grace of the Holy Spirit have foreknown future events. But as many gifted saints have never had this power, the words, He will show you things to come, may be taken to mean, bring back to your minds the Joys of your heavenly country. He did however inform the Apostles of what was to come, viz. of the evils that they would have to suffer for Christ's sake, and the good things they would receive in recompense.

CHRYS. In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by showing that dangers would not fall upon them unawares. Then to show that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me.

AUG. By pouring love into the hearts of believers, and making them spiritual, and so able to see that the Son Whom they had known before only according to the flesh, and thought a man like themselves, was equal to the Father. Or certainly because that love filling them with boldness, and casting out fear, they proclaimed Christ to men, and so spread His fame throughout the whole world. For what they were going to do in the power of the Holy Ghost, this the Holy Ghost says He does Himself.

CHRYS. And because He had said, You have one Master, even Christ (Matt 23:8), that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall show it to you.

DIDYMUS. To receive must be taken here in a sense agreeable to the Divine Nature. As the Son in giving is not deprived of what He gives, nor imparts to others with any loss of His own, so too the Holy Ghost does not receive what before He had not; for if He received what before He had not, the gift being transferred to another, the giver would be thereby a loser.

We must understand then that the Holy Ghost receives from the Son that which belonged to His nature, and that there are not two substances implied, one giving and the other receiving, but one substance only. In like manner the Son too is said to receive from the Father that wherein He Himself subsists. For neither is the Son any thing but what is given Him by the Father, nor the Holy Ghost any substance but that which is given Him by the Son.

AUG. But it is not true, as some heretics have thought, that because the Son receives from the Father, the Holy Ghost from the Son, as if by gradation, that therefore the Holy Ghost is inferior to the Son. He Himself solves this difficulty, and explains His own words: All things that the Father has are Mine; therefore said I, that He shall take of Mine, and shall show it to you.

DIDYMUS. As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father has are Mine, and even the Spirit of the Father is Mine, and receives of Mine. But beware, when you hear this, that you think not it is a thing or possession which the Father and the Son have. That which the Father has according to His substance, i.e. His eternity, immutability, goodness, it is this which the Son has also.

Away with the evils of logicians who say, therefore the Father is the Son. Had He said indeed, All that God has are Mine, impiety might have taken occasion to raise its head; but when He said, All things that the Father has are Mine, by using the name of the Father, He declares Himself the Son, and being the Son, He usurps not the Paternity, though by the grace of adoption He is the Father of many saints.

HILARY. Our Lord therefore has not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceeds from the Father; both these He receives from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing.

Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father; for when He says, All things that the Father has are Mine, therefore said I, that He shall receive of Mine, He shows herein that the things are received from Him, because all things which the Father has are His, but that they are received from the Father also. This unity has no diversity; nor does it matter from whom the thing is received; since that which is given by the Father is counted also as given by the Son.

Catena Aurea John 16
32 posted on 05/26/2013 3:06:09 PM PDT by annalex (fear them not)
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To: annalex

The Sermon of St Stephen

Vittore Carpaccio

Tempera on canvas, 152 x 195 cm
Musée du Louvre, Paris

33 posted on 05/26/2013 3:06:28 PM PDT by annalex (fear them not)
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To: All
Sunday, May 26
Liturgical Color: White

Today is the Solemnity of the Most Holy Trinity. We believe in only 1 God with 3 distinct persons. “Glory to the Father, the Son, and the Holy Spirit; to God who is, who was, and who is to come.” (Revelation 1:8)

34 posted on 05/26/2013 3:34:00 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Catholic Culture

Daily Readings for: May 26, 2013
(Readings on USCCB website)

Collect: God our Father, who by sending into the world the Word of truth and the Spirit of sanctification made known to the human race your wondrous mystery, grant us, we pray, that in profession the true faith, we may acknowledge the Trinity of eternal glory and adore your Unity, powerful in majesty. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

Ordinary Time: May 26th

Solemnity of the Most Holy Trinity

Old Calendar: Trinity Sunday

The fundamental dogma, on which everything in Christianity is based, is that of the Blessed Trinity in whose name all Christians are baptized. The feast of the Blessed Trinity needs to be understood and celebrated as a prolongation of the mysteries of Christ and as the solemn expression of our faith in this triune life of the Divine Persons, to which we have been given access by Baptism and by the Redemption won for us by Christ. Only in heaven shall we properly understand what it means, in union with Christ, to share as sons in the very life of God.

The feast of the Blessed Trinity was introduced in the ninth century and was only inserted in the general calendar of the Church in the fourteenth century by Pope John XXII. But the cultus of the Trinity is, of course, to be found throughout the liturgy. Constantly the Church causes us to praise and adore the thrice-holy God who has so shown His mercy towards us and has given us to share in His life.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Trinity Sunday
The dogma of faith which forms the object of the feast is this: There is one God and in this one God there are three Divine Persons; the Father is God, the Son is God, the Holy Spirit is God. Yet there are not three Gods, but one, eternal, incomprehensible God! The Father is not more God than the Son, neither is the Son more God than the Holy Spirit. The Father is the first Divine Person; the Son is the second Divine Person, begotten from the nature of the Father from eternity; the Holy Spirit is the third Divine Person, proceeding from the Father and the Son. No mortal can fully fathom this sublime truth. But I submit humbly and say: Lord, I believe, help my weak faith.

Why is this feast celebrated at this particular time? It may be interpreted as a finale to all the preceding feasts. All three Persons contributed to and shared in the work of redemption. The Father sent His Son to earth, for "God so loved the world as to give His only-begotten Son." The Father called us to the faith. The Son, our Savior Jesus Christ, became man and died for us. He redeemed us and made us children of God. He ever remains the liturgist par excellence to whom we are united in all sacred functions. After Christ's ascension the Holy Spirit, however, became our Teacher, our Leader, our Guide, our Consoler. On solemn occasions a thanksgiving Te Deum rises spontaneously from Christian hearts.

The feast of the Most Holy Trinity may well be regarded as the Church's Te Deum of gratitude over all the blessings of the Christmas and Easter seasons; for this mystery is a synthesis of Christmas, Epiphany, Easter, Ascension and Pentecost. This feast, which falls on the first Sunday after Pentecost, should make us mindful that actually every Sunday is devoted to the honor of the Most Holy Trinity, that every Sunday is sanctified and consecrated to the triune God. Sunday after Sunday we should recall in a spirit of gratitude the gifts which the Blessed Trinity is bestowing upon us. The Father created and predestined us; on the first day of the week He began the work of creation. The Son redeemed us; Sunday is the "Day of the Lord," the day of His resurrection. The Holy Spirit sanctified us, made us His temple; on Sunday the Holy Spirit descended upon the infant Church. Sunday, therefore, is the day of the Most Holy Trinity.

Excerpted from The Church's Year of Grace, Pius Parsch

Symbols of the Trinity: Equilateral Triange; Circle of Eternity; Three interwoven Circles; Triangle in Circle; Circle within Triangle; Interwoven Circle and Triangle; Two Triangles interwoven in shape of Star of David; Two Triangles in shape of Star of David interwoven with Circle; Trefoil; Trefoil and Triangle; Trefoil with points; Triquetra; Triquetra and circle; Shield of the Holy Trinity; Three Fishes linked together in shape of a triangle; Cross and Triangle overlapping; Fleur de Lys; St. Patrick's Shamrock.

Things to Do:

  • Depending on the ages of family members, research symbols of the Trinity and create something for the centerpiece of your family table, or something for your family altar, such as a small banner or poster. It can be as little as a 4 x 6 photograph or something to use every year as a backdrop or wall hanging.

  • Think of different foods to serve that can reflect the symbolism of the Trinity. One example is clover leaf rolls. These rolls are formed with three balls of dough put into one hole of the muffin tin for each roll. They are easy to make. Use your favorite roll recipe (you can even buy frozen bread or roll dough), or search on the Internet for one of many examples.

  • The Directory on Popular Piety explains some of the pious exercises related to the devotion of the Holy or Blessed Trinity. Three very simple prayers are the Sign of the Cross, Gloria Patri (Glory be to the Father, Son and Holy Spirit, etc.) and the Trisagion (meaning "thrice holy"): "Holy God, Holy Mighty One, Holy Immortal One, Have mercy on us." This is just one version, there are many others, and it is usually found in the Eastern liturgies.

35 posted on 05/26/2013 3:45:10 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
The Word Among Us
36 posted on 05/26/2013 3:49:24 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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A Christian Pilgrim


(A biblical refection on THE HOLY TRINITY SUNDAY, 26th of May 2013) 

Gospel Reading: John 16:12-15 

First Reading: Prov 8:22-31; Psalms: Ps 8:4-9; Second Reading: Rom 5:1-5 


The Scripture Text

“I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, He will guide you into all the truth; for He will not speak on His own authority, but whatever He hears He will speak, and He will declare to you the things that are to come. He will glorify Me, for He will take what is mine and declare it to you. All that the Father has is mine; therefore I said that He will take what is mine and declare it to you.” (Jn 16:12-15 RSV) 

The TRINITY is a complex mystery. Who among us will ever be able to unravel the intricacies of a God who is both One and yet three divine Persons? And Yet the Trinity is the central tenet of our faith. Our very existence is bound up with this mysterious, triune God. So here’s the greatest of all mysteries relating to the Trinity: How can anyone really experience a loving relationship with someone they can barely fathom?

It appears that even after living with Jesus for three whole years, the apostles weren’t in any better position than we are. At the Last Supper, after Jesus had told them that He was the way to the Father, Thomas said: “Lord, we do not know where You are going; how can we know the way?” (Jn 14:5). Then Philip chimed in: “Lord, show us the Father, and we shall be satisfied” (Jn 14:8).


No matter how much they loved Jesus, the apostles ended up admitting: “We do not know what He means” (Jn 16:18). And isn’t that very encouraging? Like the apostles, we may know precious little about God and His nature and His ways, but our lack of understanding does not have to keep us from experiencing His love, grace, and power to our lives.

This is the very reason why Jesus promised us the Holy Spirit: so that He could bring us into the heart of the triune God (Jn 16:15). It is the Holy Spirit’s deepest desire to flood our hearts with the Father’s love and with the mercy and power of His risen Son. As we become caught up in this love, we cannot help but begin to understand God a little bit more. And that little bit of understanding moves us to want to become more like Him. May we never underestimate what God can do for those who love Him and seek Him!

Prayer: Almighty, eternal, just and merciful God, grant us in our misery that we may do for Your sake alone what we know you want us to do, and always want what pleases You; so that, cleansed and enlightened interiorly and fired with the ardour of the Holy Spirit, we may be able to follow in the footsteps of Your Son, our Lord Jesus Christ, and so make our way to You, Most High, by Your grace alone, You who live and reign in perfect Trinity and simple Unity, and are glorified, God all-powerful, for ever and ever. Amen. [St. Francis of Assisi]

37 posted on 05/26/2013 4:08:36 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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A Christian Pilgrim


 (A biblical refection on THE HOLY TRINITY SUNDAY, 26th of May 2013) 

First Reading: Prov 8:22-31; Psalms: Ps 8:4-9; Second Reading: Rom 5:1-5; Gospel Reading: John 16:12-15 


Today’s Gospel is taken from the last supper discourse when Jesus spoke of His impending return to the Father. His physical departure would not leave the disciples orphaned or bereft of His presence; rather, it would open up a new mode of divine presence. The Holy Spirit would come into the minds and hearts of the disciples in what can best be called a new creation.

Trinity Sunday is an opportunity to consider the vital movement of all Christian prayer and of the liturgy in particular. We cannot appreciate what liturgy is about without some understanding of the inner movements of divine life. Jesus described His mission as a journey down into our world and then back up in a return to the Father. “I came from the Father and have come into the world and now I leave the world to go to the Father.” (John 16:28). There is no other way to the Father but through the Son’s return. We are privileged to share in that return by the power of the Holy Spirit given to us. “When the Spirit of truth comes He will lead you to the complete truth” (John 16:13). The essence of Christian prayer is our sharing in the return of glory to the Father, through the Son, by the power of the Holy Spirit.

In particular, the Eucharistic liturgy is the living remembrance of Jesus Christ, who was the Word of God touching the lowest areas of human life, even death in disgrace, out of which He rose and returned to the Father. At Mass, the mind listens to the word of God in the readings. In the light of the word, the needs of the community are gathered together in the petitions of the faithful. Bread and wine are prepared as gifts to symbolise the return of our lives and of all creation to the Father. Then in the solemn words and actions of the Eucharistic prayer the journey of the Word down into our world and back to the Father is remembered. And in the biblical sense, to remember God’s actions is to make them present again. The ceremony reaches a climax of intimacy in holy communion.

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Our arms would never be long enough to stretch across the infinite space to heaven. Nor would we ever be worthy to show our faces before the all holy face of God. But the Son has reached down in mercy to us: and the Spirit of uniting love has raised us up. And so, in the light of the Son’s teaching and in the power of the Spirit we have the courage to utter the essential word of Christian prayer; “Father.” “The Spirit Himself and our spirit bear united witness that we are children of God …… ant it makes us cry out, ‘Abba, Father!’” (Romans 8:15).

Christian prayer is unto the glory of the Father: it is a movement undertaken in the name of Jesus Christ, the Son: and it is only through the power of the Spirit that is given to us that we are raised up in mind and heart to share in this movement. This movement of prayer is seen in its purity in the liturgical remembrance of Jesus Christ. Glory be to the Father, through the Son, by the power of the Holy Spirit. 

Note: Taken from Fr. Silvester O’Flynn OFMCap., THE GOOD NEWS OF LUKE’S YEAR, Dublin, Ireland: Cathedral Books/The Columbia Press, Revised Edition, 1991 (1994 reprinting), pages 107-108.


38 posted on 05/26/2013 4:09:33 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Sunday Scripture Study

Scripture Study

The Solemnity of the Most Holy Trinity– Cycle C

Proverbs 8:22-31 (Psalm 8:4-9) Romans 5:1-5 John 16:12-15

Overview of the Gospel:

As in recent Gospel readings, the setting for this Sunday’s Gospel is the Last Supper in the upper room in Jerusalem. It is part of Jesus final discourse which spans chapters 14 through 17 of John’s Gospel.

Jesus has just confirmed to his disciples that he is going away to a place to which they cannot follow (John 13:33; 14:1-3). He tells them, however, that it is to their advantage that he go away (verse 16:7) as he will then send them the Holy Spirit (verses 14:25-26), who will accomplish many tasks (verses 8-11).

The main task of the Holy Spirit will be to take what is Jesus’ (that is, the things he wants to teach us), and declare it to his Church (verse 14), in effect, picking up where Jesus left off after his ascension into heaven. He can do this because the Spirit, like the Father and the Son, is God—the third Person of the Holy Trinity.


What will the Holy Spirit do when Jesus sends him (John 16:8-15; CCC 729)?

How do we know that the Holy Spirit is not just an “impersonal force,” as some groups teach, but a Person—God, the third Person of the Holy Trinity (see the First Reading; the Gospel

Reading, verses 13-14; CCC 243, 252-255, 258-59)? Can you lie to an impersonal force (Acts 5:3-4)? Does an impersonal force speak and hear (Acts 13:2-4, 21:10-11) or be grieved by our actions (Ephesians 4:30)?

How does the Second Reading show how all three Persons of the Trinity are active in our sanctification and our salvation?

The Trinity is often referred to as a mystery. What is the difference between when we speak of a spiritual mystery such as the Trinity, and when we speak of, for example, a “mystery novel”?

How does the “Spirit of Truth” differ from the other spirit who attempts to influence and indwell mankind (John 8:44, 13:26-27; CCC 392, 2482)?

Where do we hear the voice of the Spirit of Truth today? Does it make sense that the Spirit would speak definitively through the Church and the successors of the apostles rather than to individuals to interpret on their own? Why or why not?

Catechism of the Catholic Church: §§ 202, 689-90, 813, 731-32

Closing Prayer

Our Lord does not come down from Heaven every day to lie in a golden ciborium. He comes to find another heaven which is infinitely dearer to Him - the heaven of our souls, created in His Image, the living temples of the Adorable Trinity. -St. Therese of Lisieux

39 posted on 05/26/2013 6:10:51 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Marriage = One Man and One Woman
Til' Death Do Us Part

Daily Marriage Tip for May 26, 2013:

“Everything that the Father has is mine.” (John 16:15) The same can be said for spouses. This sounds nice and fair until you talk specifics, like my paycheck, my time, my toothbrush… Is there anything you don’t want to share?

40 posted on 05/26/2013 6:19:58 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Insight Scoop

The Trinity: A Mystery for Eternity


A Scriptural Reflection on the Readings for Sunday, May 26, 2013, The Solemnity of the Most Holy Trinity

• Prov 8:22-31
• Ps 8:4-5, 6-7, 8-9
• Rom 5:1-5
• Jn 16:12-15

The apologist and novelist Dorothy Sayers dryly noted, in an essay titled “The Dogma is the Drama,” that for many people, even some Christians, the doctrine of the Trinity is, “The Father incomprehensible, the Son incomprehensible, and the whole thing incomprehensible.” There are likely a few Catholics who would candidly admit, “Well, the Church teaches that the Trinity is a mystery—and it’s certainly a mystery to me!”

In fact, the Catechism of the Catholic Church explains, “The mystery of the Most Holy Trinity is the central mystery of Christian faith and life” (CCC 234). It goes on to explain that this great mystery is the most fundamental, essential teaching in the “hierarchy of the truths of faith” and that it is a mystery of faith “in the strict sense”—it cannot be known except it has been revealed by God (CCC 237). A theological mystery such as the Trinity is a truth about God known only through divine revelation, not by reason or philosophy. It is like a well with no bottom from which we can drink endlessly, our minds and souls never going away thirsty.

Belief in the Trinity—one God who is Father, Son, and Holy Spirit—is a distinctive mark of the Christian Faith. The first few centuries of the Church were filled with controversies and careful definitions regarding the one nature of God, the three Persons of the Trinity, and their relationship with each other. Yet the dogma of the Trinity cannot be proven in the usual sense of “proven” and “proof.” But this does not mean that the dogma of the Trinity is contrary to reason or that reason cannot be applied to understanding it to some degree (cf. CCC 154); it means that the Triune reality of God is ultimately beyond human reasoning. As St. Augustine remarked, “If you understood Him, it would not be God” (CCC 230).

Today’s readings do not use the term “Trinity,” of course, because it doesn’t appear in Scripture. But they are some of the many texts the Church has looked to as either foreshadowing the reality of the Trinity or giving explicit witness to it.  The reading from Proverbs is one of several Old Testament passages that describe the wisdom of God, which is often referred to as a sort of personal being or reality. Some of this language is taken up in the New Testament to refer to the Son, including St. Paul’s description of Christ as “the power of God and the wisdom of God” (1 Cor 1:24). Or, similarly, in a passage that bears a strong resemblance to today’s reading from Proverbs, the “one Lord, Jesus Christ” is described as the one “through whom all things are and through whom we exist” (1 Cor 8:6).

While the Old Testament contains hints and suggestions, the mystery of the Trinity was revealed with the Incarnation—first at Jesus’ baptism in the Jordan River, and then in His teachings. Jesus spoke of the intimate communion between the Father, Son, and Holy Spirit, including in today’s reading from the Gospel of John. “Everything that the Father has is mine,” Jesus tells the Apostles, “for this reason I told you that he”—the Holy Spirit—“will taken from what is mine and declare it to you.” The Father sends forth the Son so that, as St. Paul wrote to the Romans, we might have peace with God, while the Holy Spirit pours out God’s love, all so we might be justified and made right with God.

In his great work The Trinity, St. Augustine summed up the heart of the Church’s belief in the mystery of the Father, Son, and Holy Spirit by simply stating, “If you see charity, you see the Trinity.” God is One and three Persons; He offers His divine life and love to those who believe in Him (CCC 257). The Trinity is not just a mystery to us, but also for us.

(This "Opening the Word" column originally appeared in the June 3, 2007, issue of Our Sunday Visitor newspaper.)

41 posted on 05/26/2013 6:47:58 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Insight Scoop

"The Trinity: Three Persons in One Nature" by Frank Sheed


The Trinity: Three Persons in One Nature | Frank Sheed | From Theology and Sanity | Ignatius Insight 

The notion is unfortunately widespread that the mystery of the Blessed Trinity is a mystery of mathematics, that is to say, of how one can equal three. The plain Christian accepts the doctrine of the Trinity; the "advanced" Christian rejects it; but too often what is being accepted by the one and rejected by the other is that one equals three. The believer argues that God has said it, therefore it must be true; the rejecter argues it cannot be true, therefore God has not said it. A learned non-Catholic divine, being asked if he believed in the Trinity, answered, "I must confess that the arithmetical aspect of the Deity does not greatly interest me"; and if the learned can think that there is some question of arithmetic involved, the ordinary person can hardly be expected to know any better. 

(i) Importance of the doctrine of the Trinity

Consider what happens when a believer in the doctrine is suddenly called upon to explain it — and note that unless he is forced to, he will not talk about it at all: there is no likelihood of his being so much in love with the principal doctrine of his Faith that he will want to tell people about it. Anyhow, here he is: he has been challenged, and must say something. The dialogue runs something like this:

Believer: "Well, you see, there are three persons in one nature."
Questioner: "Tell me more."
Believer: "Well, there is God the Father, God the Son, God the Holy Spirit."
Questioner: "Ah, I see, three gods."
Believer (shocked): "Oh, no! Only one God."
Questioner: "But you said three: you called the Father God, which is one; and you called the Son God, which makes two; and you called the Holy Spirit God, which makes three."

Here the dialogue form breaks down. From the believer's mouth there emerges what can only be called a soup of words, sentences that begin and do not end, words that change into something else halfway. This goes on for a longer or shorter time. But finally there comes something like: "Thus, you see, three is one and one is three." The questioner not unnaturally retorts that three is not one nor one three. Then comes the believer's great moment. With his eyes fairly gleaming he cries: "Ah, that is the mystery. You have to have faith."

Now it is true that the doctrine of the Blessed Trinity is a mystery, and that we can know it only by faith. But what we have just been hearing is not the mystery of the Trinity; it is not the mystery of anything, it is wretched nonsense. It may be heroic faith to believe it, like the man who
Wished there were four of 'em
That he might believe more of 'em
or it may be total intellectual unconcern - God has revealed certain things about Himself, we accept the fact that He has done so, but find in ourselves no particular inclination to follow it up. God has told us that He is three persons in one Divine nature, and we say "Quite so", and proceed to think of other matters - last week's Retreat or next week's Confession or Lent or Lourdes or the Church's social teaching or foreign missions. All these are vital things, but compared with God Himself, they are as nothing: and the Trinity is God Himself. These other things must be thought about, but to think about them exclusively and about the Trinity not at all is plain folly. And not only folly, but a kind of insensitiveness, almost a callousness, to the love of God. For the doctrine of the Trinity is the inner, the innermost, life of God, His profoundest secret. He did not have to reveal it to us. We could have been saved without knowing that ultimate truth. In the strictest sense it is His business, not ours. He revealed it to us because He loves men and so wants not only to be served by them but truly known. The revelation of the Trinity was in one sense an even more certain proof than Calvary that God loves mankind. To accept it politely and think no more of it is an insensitiveness beyond comprehension in those who quite certainly love God: as many certainly do who could give no better statement of the doctrine than the believer in the dialogue we have just been considering.

Continue reading ""The Trinity: Three Persons in One Nature" by Frank Sheed" »

42 posted on 05/26/2013 6:49:03 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Insight Scoop

"The Trinity and the Nature of Love" by Fr. Christopher Rengers

The Trinity and the Nature of Love | Fr. Christopher Rengers | From the November 2007 issue of Homiletic & Pastoral Review 

It is only through revelation that we have come to know that God is one and three. To understand the doctrine completely is beyond human ability. But to explore the Holy Trinity by appealing to reason and human experience is very worthwhile.

In fact, the Trinity, as the struggles of the first centuries of Christianity show, must be discussed in order to define who Jesus is and why Mary may be called Mother of God. Our most common Christian gesture and the words that go with it in the Sign of the Cross turn our thoughts to the Trinity. This simple practice presents us with contrasting mysteries, bringing together suffering, mortal human nature and unchangeable, eternal divine nature. The tracing of the cross points to painful death while the words point to the source of all life, the Holy Trinity.

Prayerful contemplation, discussion and exploration have a continuing purpose. The fullness of all life, creativity and power that is in the Trinity provides ever-expanding horizons for contemplation, thought and incorporation in helpful, practical ways into human life. Two "explorers" almost a millennium apart offer viewpoints of unique interest. They are the little-known Richard of St. Victor and our present Holy Father, Benedict XVI. The latter's work An Introduction to Christianity [1] appeared originally in German in 1968, and is not magisterial teaching. It is rather the product of a profound philosopher and theologian. It delves into the ultimate nature of reality in the Trinity and the ultimate meaning of person.

The chapter "Belief in the Triune God" makes a helpful comparison between the nature of matter as now conceived in physics and the nature of substance and relation in the Trinity. The phrase quoted to explain the structure of matter as "parcels of waves" brings the comparison into focus.

Continue reading ""The Trinity and the Nature of Love" by Fr. Christopher Rengers" »

43 posted on 05/26/2013 6:50:48 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Insight Scoop

"The Creed and the Trinity" by Henri de Lubac, SJ


The Creed and the Trinity | Foreword to The Christian Faith: An Essay on the Structure Of the Apostles' Creed | Henri de Lubac 

This book does not pretend to impart any information to the learned historians of the creeds, save that, for better or worse, the author has often made use of their works. Nor does it deal in depth with any of the current theological problems, although it does not avoid alluding to them in passing. Nor should one seek in this book a systematic study of trinitarian doctrine or Christology. Its purpose is not even, at least not directly, pastoral. Rather, we have tried to make it a sort of introduction to catechesis, addressed to all those who, either in preparing candidates for baptism or in teaching children or in day-by-day preaching to the Christian people, are entrusted with this most beautiful of all roles: handing on the faith received from the Apostles, always and infinitely fruitful even as it was when they themselves received it from Jesus Christ.

Like everyone else, the believer is able to observe the changes, slow or sudden depending on the times, in people's mentalities and interests, the variations that occur in language. Without becoming enslaved to theories (themselves subject to so many vicissitudes) that seek to account for these changes, he does not necessarily remain insensitive to the repercussions of this historical development of culture or cultures upon theological work and even, on occasion, upon the very expression of his faith. If he himself is not conscious of it, the Magisterium guides him to make him understand that in certain circumstances renewal is necessary and that one would be condemned to wither and die if one did not ever consent to adapt or change anything. But at the same time he sees with great clarity that the treasure he has received as his inheritance is not the fruit of a perishable culture. The Christian tradition, that living force in which he shares, is rooted in the eternal. If he strives to be faithful, the newness that rejuvenates his heart is not exposed to the erosion of time. Consequently he is not in the least tempted to a certain kind of forced advance in which a number of those around him are indulging. He can only see in that, as Pascal would say, a confusion of orders. He knows in advance: in the letter of the Creed which he recites with his brothers, following so many others, there is infinitely more depth in reserve and timeliness in potential than in all the explanations and critical reductions that would affect to "go beyond" it. He knows this in advance, and experience and reflection reveal it to him a little more each day.

Above all, this Creed teaches us the mystery of the divine Trinity. It is in this mystery that our faith consists. It is for us both light and life. Nevertheless, it is very necessary for us to recognize that this is not always easy to understand and is not readily apparent to everyone. For a number of Christians, and not just those who retain only a vague, conventionalized version of their faith, this seems to be a sealed mystery. Is it proper to blame those who have the task of instructing us? It would be more just to take this blame upon ourselves. We do not always know how to embrace the most pregnant truth, which must slowly produce its fruit within us. Impatient as we are, we would like to understand immediately, or rather, in our shortsighted pragmatism, if we are not shown practical applications for it right away, we declare it to be abstract, unassimilable, "unrealistic", an "empty shell", a hollow theory with which there would be no point in burdening ourselves.

This is what Faustus Socinus and his disciples thought, as witnessed by their Catechism of Racow (1605): "The dogma of the Trinity is contrary to reason. It is absurd to think that by the will of God, who is reason and who loves his creatures, men must believe something incomprehensible and useless to moral life and therefore to salvation." This was also the opinion of Jean-Jacques Rousseau, agreeing in this respect with all the Christians of his century seduced by the "lights": the Trinity, in the judgment of the Savoyard Vicar, was a part of those things that "lead to nothing useful or practical". Now we must really be convinced that, when we allow ourselves to indulge in such thoughts, it is we who are thus living superficially, outside of ourselves. The Christian who does not trust the fruitfulness of revealed truth, who consents to interest himself in it only to the degree to which he perceives the benefit in advance, who does not consent to let himself be grasped and modeled by it, such a Christian does not realize of what light and power he has deprived himself. [1] He does not see that in consenting to hear--if it may be called that--only the voices that promise him a response to his immediate questions, he is himself renouncing the opportunity to grow in self-understanding and depth while shutting himself up within the limits of his own narrow experience. Sometimes he even reaches the point of imagining he can no longer find any meaning in a hackneyed, "out-of-date" concept, when in fact he is dealing with a mystery he has not yet glimpsed.

Continue reading ""The Creed and the Trinity" by Henri de Lubac, SJ" »

44 posted on 05/26/2013 6:51:52 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Regnum Christi

How to Grow in My Faith
Solemnity of the Most Holy Trinity

Father Edward Hopkins, LC


John 16: 12-15

“I have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming. He will glorify me, because he will take from what is mine and declare it to you. Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.”

Introductory Prayer:Lord Jesus, I believe in you. I believe you have called me to the faith and to share that faith. I trust that you will fill me with your spirit of courage and truth so that I might faithfully assimilate and transmit the faith. I love you. I want to love you more with my prayer and with my life, and so grow in the unity of the love you share with your Father and the Holy Spirit.

Petition:Reveal yourself to me, Lord.

1. Knowledge of the Truth: The Blessed Trinity is a mystery that far surpasses our comprehension. Yet it also reveals the most basic process of faith, of Christian maturity. When we receive faith, it is like a seed that needs development: “You cannot bear it now.” The Holy Spirit guides us to a fuller understanding so that our faith can show itself in our lives. We come to a better understanding of God, ourselves, our lives and others, especially in a world that tends to distort them. We must be convinced that we need to grow, to deepen our faith, and to widen it to encompass all the dimensions of our lives. To stop learning about our faith (that which we believe) and to stop growing in our faith (that by which we believe) is to thwart the Holy Spirit’s plans over our lives. He has more to tell us! Do I believe it and seek it? How?

2. Accepting and Living the Truth: Jesus here identifies the truths of faith – as well as what the Father “has” – as “his”. So the faith is something personal to be possessed. It must be made our own! Faith is not made our own by reducing it to mere sentiment or subjective conviction. It is the same for everyone. We must adjust to it, not adjust it to ourselves. It is personal but not therefore different for each, like choices on a cafeteria menu. As Pope Emeritus Benedict XVI clarified in the homily before his election: “An ‘adult’ faith is not a faith that follows the trends of fashion and the latest novelty; a mature adult faith is deeply rooted in friendship with Christ” (Homily, April 18, 2005). Do I fully possess my faith? Or do I feel it forced upon me, as though something foreign? Is my faith heartfelt as well as accepted by my intellect? Do I make it my own by accepting it, embracing it, loving it, growing in it, exercising it, defending it, sharing it?

3. Evangelization: The unity of the Trinity is not static, but a living dynamism. They live and act in unity. “He will take from what is mine.…” This has two implications. The mission of the Holy Spirit is precisely to remind us of what Jesus taught (Cf. Jn.14:26). He is faithful to his mission by teaching Christ. For us, too, possessing the faith leads to sharing it. What is alive tends to grow. "Those who have come into genuine contact with Christ cannot keep him for themselves, they must proclaim him. This proclamation must not be imposed but proposed ‘with confidence…’" (Pope John Paul II, Address of June 5, 2001). We must proclaim the one truth we have received. “He will not speak on his own, but he will speak what he hears.”  Our love for Christ can be measured by how faithful we are in transmitting his message without alteration. How great is my love for him?

Conversation with Christ: Dear Jesus, send me your Holy Spirit so that I might better know and love you. Grant me a hunger to know you better, to experience you more deeply. May my knowledge of you set my heart on fire so that I cannot keep you to myself. Aid me in faithfully communicating you and your message of love.

Resolution:I will (re-)commit myself to a regular study of my faith using the Catechism or the Compendium to the Catechism.

45 posted on 05/26/2013 7:05:59 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Three Persons in One God: More Than Just Doctrine

Michael Baruzzini

by Michael Baruzzini on May 24, 2013 ·

Trinity 5

“Let us make man in our image,” God says in the book of Genesis (1:26), using a curious plural that seems out of place in the scriptures of a monotheistic faith. Indeed every other reference in the early Creation story speaks of God in the singular except this instance. Catholic exegesis has long seen in this grammatical peculiarity an early hint of the doctrine of the Trinity. Though fully revealed only with Christ’s coming, God began uncovering the mysterious nature of his own existence early in his revelation to man. The doctrine of the Trinity is unique to Christianity and serves to set our theology apart, but there’s more to this doctrine than a simple theological assertion to be accepted and then left alone. The Trinity matters.

The Church teaches de fide that the existence of God is knowable by natural human reason. The idea of God developed by Western Greek philosophers on the basis of reason before the advent of Christianity congrues remarkably with aspects of God as found in revelation, such as His omnipotence and omniscience, His unchangeability, his nature as an ultimately simple and absolute Being which is in fact Being Itself.

This philosophy is sound and edifying, yet alone this rational vision of God can be somewhat cold and distant. Greek philosophers, on first hearing the message of Christianity, were scandalized not only by Christ’s ignominious death, but by the very suggestion that such a transcendent God could care for man. Christ’s sacrificial death on the Cross is “a stumbling block to Jews and foolishness to Gentiles” writes Paul, having in mind the (not unrespectable) wisdom of the Greek philosophers (1 Corinthians 1:23). For Christians, it is precisely the revelation of the Trinity that sheds light on the way in which the detached and abstract God we know by reason can also be the dynamic, sacrificing Christian God of love. If God really is a Trinity of love and relationship, his creation of man and desire for a relationship with him becomes more plausible than it would seem solely under the cold calculation of the philosophical picture.

Returning to Genesis, we see that this first hint of the Trinity is made precisely at the moment when God creates man, as the scripture says, in his own image. This clue is very important, because it reveals that God’s Trinitarian nature tells us not only about him, but also about ourselves as well. If God’s existence as a Trinity means that his own nature is in some mysterious sense relational, and we are made in that same image, then relationality is an intrinsic part of our own existence as well.

The first and most fundamental relational aspect of human nature is of course in our own relationship to God. Augustine’s famous cry, “You have made us for Yourself, and our hearts are restless until they rest in You,” captures this fact of our nature: we are incomplete without him. We cannot exist as radically independent beings, we can only really be by having a relationship with our Creator.

This relational aspect also extends beyond the individual relationship to God. In Aristotle’s famous classification, “man is a political animal.” Aristotle meant not that man enjoys parliaments and voting, but that he naturally organizes himself into structured societies with others. The first of all these societies is the family; of all relationships, this one is inescapable. Everyone is born of a mother and father. It should not be a surprise then that nowhere else do we find the Trinity more closely imaged in human nature than in the natural institution of the family.  As the Catechism of the Catholic Church states, “The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit. In the procreation and education of children it reflects the Father’s work of creation” (CCC 2205).

The traditional commentary – we cannot go so far as to say explanation – on the Trinity focuses on God the Father’s self-knowledge being itself a Person, the Son, and on the love between them producing another Person, the Spirit. The language is vague and mysterious, as the nature is finally beyond us. Yet we see the same theme echoed in Adam’s first sight of Eve, recognizing in her “bone of my bone and flesh of my flesh”, capturing a certain loving intimacy and familiarity in the spousal relationship. From this intimacy, of course, comes new life. In the Creed we recite every Sunday, we profess our belief that the Spirit “proceeds from the Father and the Son” and just so does new life proceed from the union of spouses in a family. Around this fundamental and central social relationship of the family, all of the other structures of a society are formed. The nature of God himself is echoed in our human relationships.

Trinity Sunday, the Church’s yearly liturgical recognition of this unique doctrine, falls on May 26th this year. As we celebrate this day, let us remember that our belief in the Trinity is more than a dry and esoteric doctrine. As Genesis reminds us, echoes of the Trinity are part of our own nature as images of God.

46 posted on 05/26/2013 7:15:48 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Is the Trinity Relevant?

Marcellino D'Ambrosio, Ph.D.

by Marcellino D'Ambrosio, Ph.D. on May 24, 2013 ·

Many are ready to give a polite nod of some sort to Jesus of Nazareth.  Most honor him as a great moral teacher.  Many even confess him as Savior.  But the Incarnation of the Eternal God?  Second person of the Holy Trinity?  God can’t be one and three at the same time.  Such a notion is at worst illogical, at best meaningless.  “This was all invented by the Roman Emperor Constantine in 313 AD,” scoff a motley crew ranging from the Jehovah’s Witnesses to the DaVinci Code.

Of course this charge has no historical leg to stand on.  St. Ignatius of Antioch wrote seven brief letters around 110AD in which he called Jesus “God” 16 times.

True, the word “Trinity” is not in the bible.  But everywhere the New Testament refers to three distinct persons who seem to be equally divine, yet one (see 2 Cor 13:13).  So over 100 years before Constantine, a Christian writer named Tertullian coined the term “Trinity” as a handy way to refer to this reality of three distinct, equal persons in one God.  It stuck.


But if the doctrine of the Trinity is authentically biblical, is it relevant?  Does it really matter?

If Christianity were simply a religion of keeping the law, the inner life of the lawgiver would not matter.  But if Christianity is about personal relationship with God, then who God really is matters totally.  Common sense tells us that some supreme being made the universe and that we owe Him homage.  But that this creator is a trinity of persons who invites us to intimate friendship with Himself, we never could have guessed.  We only know it because God has revealed it.

God is love, says 1 John 4:8 (see too John 3:16).  If God were solitary, how could he have been love before he created the world?  Who would there have been to love?  Jesus reveals a God who is eternally a community of three persons pouring themselves out in love for one another.  The Father does not create the Son and then, with the Son, create the Spirit.  No, the Father eternally generates the Son.  And with and through the Son, this Father eternally “breathes” the Spirit as a sort of personalized sigh of love.  “As it was in the beginning, is now and ever shall be.”  That’s what the conclusion of the Glory Be really means, that the self-giving of the three divine persons did not begin at a moment in time, but was, is, and is to come.

If we are truly to “know” our God, we must know this.

But if we are ever to understand ourselves, we must also know this.  For we were made in the image and likeness of God, and God is a community of self-donating love.  That means that we can never be happy isolated from others, protecting ourselves from others, holding ourselves back selfishly from others.  Unless we give ourselves in love, we can never be fully human.  And unless we participate in the life of God’s people, we can never be truly Christian either.  Because Christianity is about building up the community of divine love which is called the Church.  If God is Trinity, then there really is no place for free-lance, lone-ranger Christians.

47 posted on 05/26/2013 7:16:39 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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Imitating the Trinity

by Fr. Jerome Magat on May 24, 2013 ·

Trinity statue 2

Catholics take for granted the notion of speaking of God as a Trinity. From our earliest days of training in the Faith, we are taught to make the Sign of the Cross — the most basic prayer any Catholic learns at home. The Apostles’ Creed places the concept of the Trinity as the most fundamental mystery of our faith. We are programmed to think of God as three persons in one God, all sharing the same substance and the same nature.

If you were to present this idea to a Jew, it would be roundly rejected. For the Jews, our forefathers in faith, this basic understanding of God as Trinity that we take for granted, was outside their lexicon of thought. Given this context, one can easily comprehend why Jesus’ claim to be God’s Son was considered blasphemy and to address God as “Abba” or “Father” suggested an intimacy with a God that was often understood by the Jews to be quite distant and so foreign to human existence. The revelation of God as Father and Jesus as the Son and the Holy Spirit as the third person in the Trinity was a complete departure from the Jewish understanding of God’s nature.

As foreign as this idea may be to the Jews, it is precisely what draws us into the mystery of the Trinity. The Trinity reveals to us the master plan of how we are to live and love one another: each person pouring themselves out for the other as gift. As we are created in the image and likeness of God, the Trinitarian model invites us to examine how we relate to one another — if we are in fact living in imitation of the Trinity’s inner life — a community of persons.

This is particularly important to recall in an age where society glorifies individualism and a preference for human activity that is insular and avoids person-to-person contact. Imagine that in many parts of the United States, one could accomplish most Saturday-morning errands without ever speaking to another human person. A visit to the bank ATM; the self-checkout line at the grocery store and the pay-at-the-pump gas station alienates us from human contact. The proliferation of iPods and gaming devices allows us to escape from authentic human interaction. We often observe many teens listening to music on earphones while riding in a car with their parents, rather than develop conversational skills and foster family communication. Children watch DVD’s in cars rather than learn to interact with their parents, and teens text each other from across a room rather than speak to each other in normal conversation. In business, we often find ourselves preferring to write e-mails or leave voicemails rather than speak directly with another person. While none of these technological advances are inherently evil, of course, they do tend to dehumanize us by providing us with reasons not to interact with one another. And yet, we are called to reflect how God interacts within Himself. In other words, we were made for one another and we need each other. When modern man becomes alienated from his fellow man, basic forms of etiquette, politeness and manners are devalued. Simple etiquette and manners are a form of charity toward one’s neighbor. Charity is the essence of the Trinity. Thus, the Trinitarian model of existence invites us to consider another way of relating to one another.

As we meditate upon this fundamental mystery of our faith, we do well to ask our gracious God to help us live in a manner that best reflects our vocation to live in communion with one another, never forgetting that in doing so we also strive to live in the image and likeness of our Trinitarian God.


48 posted on 05/26/2013 7:17:28 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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One Bread, One Body

One Bread, One Body


<< Sunday, May 26, 2013 >> Trinity Sunday
Proverbs 8:22-31
Romans 5:1-5

View Readings
Psalm 8:4-9
John 16:12-15



"The Lord begot me, the first-born of His ways." —Proverbs 8:22

In love, God the Father has begotten, is begetting, and will be begetting Jesus always, beyond time, eternally. Jesus is the uniquely begotten, beloved Son of God. This eternal love of the Father and the Son is so real that it is the Holy Spirit, the third Person of the Blessed Trinity.

The Trinity is so important to us because we are in the Trinity and the Trinity is in us (see Jn 17:23; 1 Cor 6:19). We are not gods, but we are in God and He is in us (see 1 Jn 4:16). We are sharers in the divine nature (2 Pt 1:4). In the Trinity, "we live and move and have our being" (Acts 17:28). The Trinity is more practically important to us than air.

How can we live the Trinitarian life? How can we become the very holiness of the Holy Trinity (2 Cor 5:21) and be one as the Trinity is one? (see Jn 17:21) The Holy Spirit will guide us into Trinitarian life (see Jn 16:13), for "no one knows what lies at the depths of God but the Spirit of God" (1 Cor 2:11). "The love of God has been poured out in our hearts through the Holy Spirit Who has been given to us" (Rm 5:5). In this Year of Faith, we pray: "Come, Holy Spirit," so that we can give glory to the Father, to the Son, and to the Holy Spirit!

Prayer: Father, may I live in Your love (Jn 15:10); Jesus, may I receive Your grace; Holy Spirit, may I be in Your fellowship (see 2 Cor 13:13).
Promise: "I was His delight day by day, playing before Him all the while, playing on the surface of His earth." —Prv 8:30-31
Praise: "Praise the Holy Trinity, undivided Unity, holy God, mighty God, God immortal, be adored!"

49 posted on 05/26/2013 7:19:51 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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To: All
Pray for an end to abortion and the conversion of America to a culture of life.

50 posted on 05/26/2013 7:21:04 PM PDT by Salvation ("With God all things are possible." Matthew 19:26)
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