Sunday's Readings: Wisdom 1:13-15, 2:23-24 Psalm 30:2, 4-6, 11-13 2 Corinthians 8:7, 9, 13-15 Mark 5:21-24, 35-43

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Arise! (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Jairus' Daughter and the Enlightenment from The Crossroads Initiative

"Centesimus Annus Pro Pontifice" (CAPP) is a lay-led, pontifical organization characterized by a special relationship with both our founder, Pope John Paul II, and Pope Benedict XVI, who continues the tradition of yearly meetings with us. The Holy Father sees CAPP as a vehicle for lay education and evangelization of Catholic social doctrine, as contained in the encyclical Centesimus Annus. CAPP is made up of business people, academics, and professionals who assist Pope Benedict XVI in the continuing call for a "New Evangelization."

Pope John Paul II established Fondazione Centesimus Annus – Pro Pontifice on June 5, 1993. It is run in accordance with its approved bylaws under the aegis of the Apostolic See. It is headquartered in the state of Vatican City. The organization is subject to the civil law of Vatican City and the Canon Law of the Church.

[CAPP's] purpose is the implementation of "Catholic Social Teaching" (CST) through lay Catholic business, academic and professional leaders.

It is [CAPP's] goal to be action oriented; to actively implement this personal call from the Holy Father to order and throw light upon all the affairs of the world in line with the teachings of Jesus Christ.

This will be [CAPP's] driving force, with all subsequent activities held accountable to it.

From the Web site

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St. Aloysius Gonzaga

Born in the castle of Castiglione, 9 March, 1568; died 21 June, 1591. At eight he was placed in the court of Francesco de'Medici in Florence, where he remained for two years, going then to Mantua. At Brescia, when he was twelve, he came under the spiritual guidance of St. Charles Borromeo, and from him received First Communion. In 1581 he went with his father to Spain, and he and his brother were made pages of James, the son of Philip II. While there he formed the resolution of becoming a Jesuit, though he first thought of joining the Discalced Carmelites. He returned to Italy in 1584 after the death of the Infanta, and after much difficulty in securing his father's consent, renounced his heritage in favor of his brother, 2 November, 1585, a proceeding which required the approval of the emperor, as Castiglione was a fief of the empire. He presented himself to Father Claudius Acquaviva, who was then General of the Society, 25 November, 1585. Before the end of his novitiate, he passed a brilliant public act in philosophy, having made his philosophical and also his mathematical studies before his entrance. He had in fact distinguished himself, when in Spain, by a public examination not only in philosophy, but also in theology, at the University of Alcalá. He made his vows 25 November, 1587. Immediately after, he began his theological studies. Among his professors were Fathers Vasquez and Azor. In 1591 when in his fourth year of theology a famine and pestilence broke out in Italy. Though in delicate health, he devoted himself to the care of the sick, but on March 3 he fell ill and died 21 June, 1591. He was beatified by Gregory XV in 1621 and canonized by Benedict XIII in 1726. His remains are in the church of St. Ignazio in Rome in a magnificent urn of lapis lazuli wreathed with festoons of silver. The altar has for its centerpiece a large marble relief of the Saint by Le Gros.

The Church celebrates the feast of St. Aloysius Gonzaga on June 21st.

From EWTN

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The Life of Prayer

During the month dedicated to the Sacred Heart of Jesus, we can take the opportunity to let His Heart transform our hearts. We are disposed to His grace through prayer, especially the prayer of the mass through which we receive the grace of the Eucharist. In this excerpt from the Catechism, we learn about the life of prayer which flows from a heart transformed by Christ. Each time our heart is renewed by the grace of God, we are more alive in Christ. And through the renewal of our hearts springs the desire to draw even closer to Christ through prayer.

2697   Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God often awakened by the memory of the heart "We must remember God more often than we draw breath."1 But we cannot pray "at all times" if we do not pray at specific times, consciously willing it These are the special times of Christian prayer, both in intensity and duration.

2698   The Tradition of the Church proposes to the faithful certain rhythms of praying intended to nourish continual prayer. Some are daily, such as morning and evening prayer, grace before and after meals, the Liturgy of the Hours. Sundays, centered on the Eucharist, are kept holy primarily by prayer. the cycle of the liturgical year and its great feasts are also basic rhythms of the Christian's life of prayer.

2699   The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart's resolve and the personal expressions of his prayer. However, Christian Tradition has retained three major expressions of prayer: vocal meditative, and contemplative. They have one basic trait in common: composure of heart. This vigilance in keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer.

Catechism of the Catholic Church

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Sacred Heart of Jesus, Part 4

Devotion to the Sacred Heart can be pathetically cheapened by treating it as just another devotion. On the contrary, it contains in its doctrinal foundation what the popes have reminded us are the seven cardinal mysteries of our Faith, which the world denies but we accept. These seven cardinal mysteries are:

• God created the human race out of love. He did not need to create anything or anyone. Moreover, He elevated the human race to a supernatural destiny, nothing less than the vision of the Holy Trinity for all eternity. All of this not because He had to, but only because He loves.


• God became man out of love for the sinful human race. He became a mortal man to die to prove how much He loves us. He assumed a human will that He might freely suffer. Do all humans suffer? Yes. Do all humans suffer willingly? No. The essence of love is to suffer willingly for the one you claim to love. God became man to suffer with a human will.


• Christ, the Son of God who became the Son of Man, suffered and died not just for the predestined elect, but for all mankind.


• God gives everyone enough grace to be saved. Is everyone saved? No. God wants all men to be saved yet gave us a free will with which we can choose either to love Him or love ourselves even to the contempt of God.


• We have a free will by which we can really choose to love God. When we want what God wants then we are loving Him. Love unites two wills: the will of God, by which He offers us His grace; and our will, by which we correspond with the graces we receive.


• We have a free will that can go beyond the call of duty. We can do more than just cooperate with God's grace to avoid sin. We can also love God more than we have to . . . more than we must. Read the letters of St. Margaret Mary. After twenty pages you will have to brace yourself. This loving God more than we have to means loving the cross. Christ joyfully chose the cross, and invites us to do the same, out of love for Him.


• We believe that Jesus Christ gave us Himself in the Holy Eucharist, by which He remains now on earth, in the fullness of his humanity and with his living human Heart. In every Mass, He freely offers Himself to his heavenly Father, and through the Mass confers the graces He won for us on the cross. In Holy Communion, we receive Him with his Heart into our own hearts, to sustain our selfless love of Him by our enduring love for everyone whom He places into our lives.

From Doctrinal Foundation of Devotion to the Sacred Heart by Fr. John A. Hardon, S.J.

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Sunday's Readings: Job 38:1, 8-11 Psalm 107:23-26, 28-31 2 Corinthians 5:14-17 Mark 4:35-41

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• In the Storm (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Teaching the Divinity of Christ by The Socratic Method from The Crossroads Initiative

Catholic Answers is the largest Catholic apologetics and evangelization organization in North America. This site is among the best and most comprehensive of the Catholic sites on the Internet. It features a large library of online answer tracts, personal and insightful newsletters, a number of their popular booklets, and an audio archive of their popular radio programs "Catholic Answers Live" and "The Doctor is In" — well worth frequent and extended visits.

From Catholic Culture

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Year For Priests

Tomorrow, June 19th, begins the Year for Priests. Pope Benedict XVI announced on March 16th of this year that June 19, 2009 through June 19, 2010 would be a Year for Priests with the theme, "Faithfulness of Christ, faithfulness of priests". The year will culminate in a meeting of priests next year in St. Peter's Square at the close of this special year.

During the course of the year, the patron saint of parish priests, St. John Mary Vianney, will be declared the patron saint of all priests. In addition, the year will be an opportunity to highlight and better understand the essential role of priests in the modern world and to encourage the faithful to support and encourage the priesthood especially be fostering vocations and answering God's call to the priesthood.

More information on the Year for Priests can be found at Catholic Culture.

Prayer to Jesus

We are all called to pray--to be in conversation with God. Through mass we are invited to enter into the prayer of the Church by being present at the re-presentation of the Holy Sacrifice of Jesus. We are also invited to pray to our Lord Jesus Christ throughout the ordinary events of our everyday lives. The Catechism helps us grasp the importance of calling upon the Lord Jesus at all times.

2665   The prayer of the Church, nourished by the Word of God and the celebration of the liturgy, teaches us to pray to the Lord Jesus. Even though her prayer is addressed above all to the Father, it includes in all the liturgical traditions forms of prayer addressed to Christ. Certain psalms, given their use in the Prayer of the Church, and the New Testament place on our lips and engrave in our hearts prayer to Christ in the form of invocations: Son of God, Word of God, Lord, Savior, Lamb of God, King, Beloved Son, Son of the Virgin, Good Shepherd, our Life, our Light, our Hope, our Resurrection, Friend of mankind....

2666   But the one name that contains everything is the one that the Son of God received in his incarnation: JESUS. the divine name may not be spoken by human lips, but by assuming our humanity the Word of God hands it over to us and we can invoke it: "Jesus," "YHWH saves." The name "Jesus" contains all: God and man and the whole economy of creation and salvation. To pray "Jesus" is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for him.

2667   This simple invocation of faith developed in the tradition of prayer under many forms in East and West. the most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation, "Lord Jesus Christ, Son of God, have mercy on us sinners." It combines the Christological hymn of Philippians 2:6-11 with the cry of the publican and the blind men begging for light. By it the heart is opened to human wretchedness and the Savior's mercy.

2668   The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated often by a humbly attentive heart, the prayer is not lost by heaping up empty phrases, but holds fast to the word and "brings forth fruit with patience." This prayer is possible "at all times" because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus.

2669   The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior's steps. the stations from the Praetorium to Golgotha and the tomb trace the way of Jesus, who by his holy Cross has redeemed the world.

Catechism of the Catholic Church

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Sacred Heart of Jesus, Part 3

Devotion to the Sacred Heart is a wonderful historical expression of the Church's piety for Christ, her Spouse and Lord: it calls for a fundamental attitude of conversion and reparation, of love and gratitude, apostolic commitment and dedication to Christ and his saving work. For these reasons, the devotion is recommended and its renewal encouraged by the Holy See and by the Bishops. Such renewal touches on the devotion's linguistic and iconographic expressions; on consciousness of its biblical origins and its connection with the great mysteries of the faith; on affirming the primacy of the love of God and neighbor as the essential content of the devotion itself.

Popular piety tends to associate a devotion with its iconographic expression. This is a normal and positive phenomenon. Inconveniences can sometimes arise: iconographic expressions that no longer respond to the artistic taste of the people can sometimes lead to a diminished appreciation of the devotion's object, independently of its theological basis and its historico-salvific content.

This can sometimes arise with devotion to the Sacred Heart: perhaps certain over sentimental images which are incapable of giving expression to the devotion's robust theological content or which do not encourage the faithful to approach the mystery of the Sacred Heart of our Savior.

Recent time have seen the development of images representing the Sacred Heart of Jesus at the moment of crucifixion which is the highest expression of the love of Christ. The Sacred Heart is Christ crucified, his side pierced by the lance, with blood and water flowing from it (cf, John 19, 34).

From Directory on Popular Piety and the Liturgy

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Sunday's Readings: Exodus 24:3-8 Psalm 116:12-13, 15-18 Hebrews 9:11-15 Mark 14:12-16, 22-26

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Blood of the Covenant (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Eucharist: The Body of Christ, The Real Presence from The Crossroads Initiative

This is the five hundredth blog post on the Holy Comforter Parish Blog.

The blog was started on the Solemnity of the Assumption of the Blessed Virgin Mary in 2007. Since that time, the blog has developed some regular features including weekly posts on devotion, an excerpt from the Catechism, Church history, and commentaries on the Sunday Liturgical readings. In addition, the blog has announced upcoming parish events and local events as well as provided information of interest to Catholics who live and worship in the Charlottesville, Virginia area.

Anniversaries are always good times to reassess strengths and weaknesses. To help with that assessment, we would ask for your feedback. Please add a comment to this blog post about what you like, do not like, or would like to see in the Blog, on the Web site, or in the weekly Newsletter. (Please note that comments are moderated which means that they have to be approved before they are posted; this is done to limit inappropriate comments and spam.)

This blog was started on a feast of our Lady with a request for her prayers and help. We continue to ask for her intercession in order that this blog might serve our Lord as He sees fit.

Thanks for you feedback and may God Bless you,

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Not only is this site aesthetically attractive and easy to navigate, but it also has a wealth of material by and about Venerable John Henry Cardinal Newman.

From Catholic Culture

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Corpus Christi

Since the Apostolic Church, Christians have been celebrating the Eucharist, the meal in which Christians partake of the body and blood of Christ. Jesus instituted this holy meal on Maundy Thursday. Even though Christians have highly esteemed all of the sacraments, the Eucharist has traditionally held a special place among the sacraments. Ignatius of Antioch (105 AD) referred to the Eucharist as the "medicine of immortality" (Ephesians 20:2). St. Ephrem the Syrian (373 AD) taught that even crumbs from the Eucharistic host could sanctify thousands and thousands (Homilies 4,4). Thomas Aquinas considered the Eucharist to be the greatest of all sacraments (Summa Th. III: 65,3). Thus, the Church has viewed the Eucharist as unique, even among the sacraments, since the earliest times. Thus it is fitting that a feast exist to specifically commemorate the Eucharist. The Catholic Catechism summarizes this teaching of the importance of the Eucharist:

The Eucharist is "the source and summit of the Christian life." "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch" (1324).

The Feast of Corpus Christi is the name of this feast celebrating the Holy Eucharist. The Eucharist is also called Communion, the Lord's Supper, or the Mass (from the Latin word meaning "to dismiss"). Maundy Thursday would seem to be the best day to celebrate the Eucharist, because that is the day Jesus actually instituted the sacrament. In fact, the Institution of the Eucharist is celebrated on Maundy Thursday. However, the emphasis on the passion themes present in the Maundy Thursday celebration created the need for another day to focus entirely on the Eucharist itself. The Thursday after Trinity Sunday was chosen for the date of the Corpus Christi feast because it is a Thursday (the same day Christ instituted the Eucharist) and it is the first free Thursday after the Easter season (since the Thursday after Pentecost was a part of the ancient octave of Pentecost). Thus Corpus Christi falls within Ordinary Time. Typically Corpus Christi services consist of singing traditional hymns, Lauda Sion and Pange Lingua, both attributed to St. Thomas Aquinas. Some Anglicans celebrate Corpus Christi, and these hymns are in the 1980 Hymnal of the Episcopal Church (pp. 320, 165). Outdoor processions of the Blessed Sacrament are common in some churches as a way to celebrate Corpus Christi. Eucharistic Exposition and Benediction are also common Corpus Christi devotional practices in many churches.

Corpus Christi is primarily thought of as a Western holiday, although the Syrians, Armenians, Copts, and other Eastern Churches have similar festivals. Some dioceses and conferences (including many dioceses in the American Catholic Church) celebrate Corpus Christi on the Sunday after the traditional feast date, i.e. on the Sunday after Trinity Sunday.

In some ways every Sunday is a feast of the Eucharist, because by participating in the Mass, and in receiving Communion, we are honoring and celebrating the Eucharist. Nonetheless, a desire to specifically celebrate the Eucharist developed. The feast of Corpus Christi owes a rather large debt to St. Juliana, a nun of Liege, Belgium, who was led to start a celebration of the Mass around AD 1230. At an early age, she developed a strong devotion to the Blessed Sacrament, and she longed for a feast in honor of the Eucharist. In AD 1264 a bull of Pope Urban IV commanded universal the observance of the feast. Nonetheless, Urban's death impeded the spread of the feast. However, by the 14th century, the feast became universally celebrated in the West. St. Thomas Aquinas is given credit for many of the customs and hymns associated with Corpus Christi. Scholars have questioned this. However, the hymns and prayers certainly are in the tradition of Aquinas, and many defend the traditional ascription based on internal evidence. The Feast of Corpus Christi is celebrated throughout the Catholic Church. Although the feast is not officially observed in most Protestant churches, some Anglican churches, especially Anglo-Catholics, observe the feast.

From ChurchYear.net

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Pentecost

The Holy Trinity is the central mystery of the Christian Faith. God, Who is eternal and unchanging is One, and He is also Triune. The Catechism helps us unpack this mystery.

253   The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity". The divine persons do not share the one divinity among themselves but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God." In the words of the Fourth Lateran Council (1215), "Each of the persons is that supreme reality, viz., the divine substance, essence or nature."

254   The divine persons are really distinct from one another. "God is one but not solitary." "Father", "Son", "Holy Spirit" are not simply names designating modalities of the divine being, for they are really distinct from one another: "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son." They are distinct from one another in their relations of origin: "It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds." The divine Unity is Triune.

255   The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: "In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance." Indeed "everything (in them) is one where there is no opposition of relationship." "Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son."

256   St. Gregory of Nazianzus, also called "the Theologian", entrusts this summary of Trinitarian faith to the catechumens of Constantinople:

Above all guard for me this great deposit of faith for which I live and fight, which I want to take with me as a companion, and which makes me bear all evils and despise all pleasures: I mean the profession of faith in the Father and the Son and the Holy Spirit. I entrust it to you today. By it I am soon going to plunge you into water and raise you up from it. I give it to you as the companion and patron of your whole life. I give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down. . . the infinite co-naturality of three infinites. Each person considered in himself is entirely God. . . the three considered together. . . I have not even begun to think of unity when the Trinity bathes me in its splendor. I have not even begun to think of the Trinity when unity grasps me. .

Catechism of the Catholic Church

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Sacred Heart of Jesus, Part 2

The month of June is dedicated to the Sacred Heart of Jesus. Throughout the month, the section on Devotion will be presenting information on this beautiful and popular devotion which draws us closer to the Divine Person of Jesus Christ.

Devotion to the Sacred Heart was particularly strong during the middle ages. Many renowned for the learning and holiness developed and encouraged the devotion, among them St. Bernard (+1153), St. Bonaventure (+ 1274), the mystic St. Lutgarda (+1246), St Mathilda of Marburg (+ 1282), the sainted sisters Mathilda (+ 1299) and Gertrude (+ 1302) of the monastery of Helfta, and Ludolf of Saxony (+1380). These perceived in the Sacred Heart a "refuge" in which to recover, the seat of mercy, the encounter with him who is the source of the Lord's infinite love, the fount from which flows the Holy Spirit, the promised land, and true paradise.

In the modern period devotion to the Sacred Heart of Jesus underwent new developments. At a time when Jansenism proclaimed the rigors of divine justice, the devotion to the Sacred Heart of Jesus served as a useful antidote and aroused in the faithful a love for Our Lord and a trust in his infinite mercy symbolized by his Heart. St. Francis de Sales (+ 1622) adopted humility, gentleness (cf. Mt 11, 29) and tender loving mercy, all aspects of the Sacred Heart, as a model for his life and apostolate. The Lord frequently manifested the abundant mercy of his Heart to St. Margaret Mary (+ 1690); St. John Eudes (+ 1680) promoted the liturgical cult of the Sacred Heart, while St. Claude de la Colombière (+ 1682) and St. John Bosco (+ 1888) and other saints were avid promoters of devotion to the Sacred Heart.

Devotions to the Sacred Heart of Jesus are numerous. Some have been explicitly approved and frequently recommended by the Apostolic See. Among these, mention should be made of the following:

• personal consecration, described by Pius XI as "undoubtedly the principal devotional practice used in relation to the Sacred Heart";
• family consecration to the Sacred Heart, in which the family, by virtue of the Sacrament of Holy Matrimony already participating in the mystery of the unity and love of Christ for the Church, is dedicated to Christ so that he might reign in the hearts of all its members;
• the Litany of the Sacred Heart of Jesus, approved for the whole Church in 1891, which is evidently biblical in character and to which many indulgences have been attached;
• the act of reparation, a prayer with which the faithful, mindful of the infinite goodness of Christ, implore mercy for the offenses committed in so many ways against his Sacred Heart;
• the pious practice of the first Fridays of the month which derives from the "great promises" made by Jesus to St. Margaret Mary. At a time when sacramental communion was very rare among the faithful, the first Friday devotion contributed significantly to a renewed use of the Sacraments of Penance and of the Holy Eucharist. In our own times, the devotion to the first Fridays, even if practiced correctly, may not always lead to the desired spiritual fruits. Hence, the faithful require constant instruction so that any reduction of the practice to mere credulity, is avoided and an active faith encouraged so that the faithful may undertake their commitment to the Gospel correctly in their lives. They should also be reminded of the absolute preeminence of Sunday, the "primordial feast", which should be marked by the full participation of the faithful at the celebration of the Holy Mass.

From Directory on Popular Piety and the Liturgy

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Sunday's Readings: Deuteronomy 4:32-34, 39-40 Psalm 33:4- 6, 9, 18-20, 22 Romans 8:14-17 Matthew 28:16-20

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• A Family of Love (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Trinity Undivided - Is it Relevant? from The Crossroads Initiative

The mission of Lighthouse Catholic Media is to answer the call for a New Evangelization by serving the Church in providing inspirational CDs and brochures that will enrich and strengthen people’s relationship with Jesus Christ and understanding of their Catholic Faith. They accomplish this by providing high-quality, inspirational, educational CDs with recorded talks by speakers such as Dr. Scott Hahn, Fr. John Corapi, S.O.L.T., Blessed Mother Teresa, Jeff Cavins, Matthew Kelly, Fr. Larry Richards, Archbishop Fulton Sheen, and many more.

From Catholic Culture

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Trinity Sunday

Trinity Sunday, officially "The Solemnity of the Most Holy Trinity," is one of the few feasts of the Christian Year that celebrates a reality and doctrine rather than an event or person. On Trinity Sunday we remember and honor the eternal God: the Father, the Son, and the Holy Spirit. Trinity Sunday is celebrated the Sunday after Pentecost, and lasts only one day, which is symbolic of the unity of the Trinity. The Eastern Churches have no tradition of Trinity Sunday, arguing that they celebrate the Trinity every Sunday. Westerners do as well, although they set aside a special feast day for the purpose.

The Trinity is one of the most fascinating - and controversial - Christian dogmas. The Trinity is a mystery. By mystery the Church does not mean a riddle, but rather the Trinity is a reality above our human comprehension that we may begin to grasp, but ultimately must know through worship, symbol, and faith. It has been said that mystery is not a wall to run up against, but an ocean in which to swim. The common wisdom is that if you talk about the Trinity for longer than a few minutes you will slip into heresy because you are probing the depths of God too deeply. The Trinity is best described in the Niceno-Constantinopolitan Creed, commonly called the Nicene Creed. Essentially the Trinity is the belief that God is one in essence (Greek ousia), but distinct in person (Greek hypostasis). Don't let the word "person" fool you. The Greek word for person means "that which stands on its own," or "individual reality," and does not mean the persons of the Trinity are three human persons. Therefore we believe that the Father, the Son, and the Holy Spirit are somehow distinct from one another (not divided though), yet completely united in will and essence. How can this be? Well, think of the sight of two eyes. The eyes are distinct, yet one and undivided in their sight. Another illustration to explain the Trinity is the musical chord. Think of a C-chord. The C, E, and G notes are all distinct notes, but joined together as one chord the sound is richer and more dynamic than had the notes been played individually. The chords are all equally important in producing the rich sound, and the sound is lacking and thin if one of the notes is left out.

The Son is said to be eternally begotten of the Father, while the Holy Spirit is said to proceed from the Father through the Son. Each member of the Trinity interpenetrates one another, and each has distinct roles in creation and redemption, which is called the Divine economy. For instance, God the Father created the world through the Son and the Holy Spirit hovered over the waters at creation.

The Nicene definition of the Trinity developed over time, based on Scripture and Tradition. The Scriptures call the Father, the Son, and the Holy Spirit "God," yet the three are also clearly distinct. For instance, St. John gives Jesus the titles theos and monogenes theos (God and Only-Begotten God) and has Jesus saying that the Father and Son are one, yet in his gospel Jesus also states that the Father and Son are not one witness, but two (John 1:1, 18; 8:17-18; 10:30). So John tells us that Jesus is God but not God the Father? Jesus is one with the Father, but they constitute two witnesses? It is scriptures such as these that led to the development of the Trinity doctrine. The Church had to reconcile the Divinity of Christ and the Holy Spirit with Jewish monotheism. Over time, and with the aid of the Holy Spirit, the Church reflected on the implications of God's nature, and even began using the word Trinity by the middle of the 2nd century to describe the relationship between the Father, Son, and Spirit. When in the 4th century a presbyter named Arius denied the Father and Son were both true God and co-eternal, his bishop Alexander of Alexandria challenged him and deposed him. Eventually the Arian controversy spread, and the emperor Constantine, newly fascinated with Christianity, convened a council of bishops in AD 325 in Nicaea to deal with Arianism. It is there that the Church drew up the beginnings of the current Nicene Creed. In the latter half of the 4th century the Church dealt with those who specifically denied the divinity of the Holy Spirit, adding more text to the creed.

Ultimately, Trinitarianism posits a dynamic God, whose ultimate nature is beyond human conception, yet who voluntarily operates within the created world. Trinitarianism also shows a loving God that is willing to become as we are so that we may become like Him. The implications of believing in Arius' God, a God unwilling to involve himself in our redemption, but who instead sent an angel of the highest order, did not escape the earliest Christians. As St. Athanasius was fond of saying "that which has not been assumed has not been redeemed," meaning that unless God truly became completely human, we could not be fully redeemed, because only God Himself is capable of truly redeeming humanity; an angel does not have this ability. Thus, the Trinity is not about Greek philosophy or pointless metaphysical speculation, but about the heart of our salvation. For more information, please check out The Nicene Creed: Ancient Symbol of the Catholic Faith.

The Church has been celebrating the Trinity in its life and worship since the earliest days of the Church, as evidenced by the Trinitarian baptismal formula. The earliest known liturgies (including that contained in the Apostolic Tradition of Hippolytus) include many references to the persons of the Trinity, including prayers that end with Trinitarian doxologies. Nonetheless, there was no general feast of the Trinity in the early Church. Over time, dioceses and churches began celebrating feasts of the Trinity locally, perhaps in response to Arianism. Early dates of the localized feasts include the first Sunday after Pentecost, or the first Sunday before Advent. Both placements have symbolic value. The post-Pentecost date celebrates the Trinity as the final celebration of the Church Year, after Christ's resurrection, ascension, and the descent of the Holy Spirit at Pentecost. The pre-Advent date, no longer observed, began the Church Year with the celebration of the Trinity, the source of all creation. Both show the importance of the Trinity as the foundation, beginning and end, of Christian belief and experience. Pope John XXII established the feast day for universal observance in the Western Church in AD 1334 on the present date. In addition to the yearly observance of Trinity Sunday, the Church's weekly, daily, and hourly worship is strongly Trinitarian in nature. Trinity Sunday has been especially popular in England, perhaps because Thomas Becket was consecrated on Trinity Sunday, AD 1162.

From ChurchYear.net

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Pentecost

The Lord promised that after He had ascended into Heaven He would send the Spirit of Truth. This week's excerpt from the Catechism helps us understand the pouring out of the Holy Spirit upon the disciples in the upper room.

731   On the day of Pentecost when the seven weeks of Easter had come to an end, Christ's Passover is fulfilled in the outpouring of the Holy Spirit, manifested, given, and communicated as a divine person: of his fullness, Christ, the Lord, pours out the Spirit in abundance.

732   On that day, the Holy Trinity is fully revealed. Since that day, the Kingdom announced by Christ has been open to those who believe in him: in the humility of the flesh and in faith, they already share in the communion of the Holy Trinity. By his coming, which never ceases, the Holy Spirit causes the world to enter into the "last days," the time of the Church, the Kingdom already inherited though not yet consummated.

We have seen the true Light, we have received the heavenly Spirit, we have found the true faith: we adore the indivisible Trinity, who has saved us.

Catechism of the Catholic Church

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Sacred Heart of Jesus, Part 1

The month of June is dedicated to the Sacred Heart of Jesus. Throughout the month, the section on Devotion will be presenting information on this beautiful and popular devotion which draws us closer to the Divine Person of Jesus Christ.

The Church celebrates the Solemnity of the Sacred Heart of Jesus on the Friday following the second Sunday after Pentecost. In addition to the liturgical celebration, many devotional exercises are connected with the Sacred Heart of Jesus. Of all devotions, devotion to the Sacred Heart was, and remains, one of the most widespread and popular in the Church.

Understood in the light of the Scriptures, the term "Sacred Heart of Jesus" denotes the entire mystery of Christ, the totality of his being, and his person considered in its most intimate essential: Son of God, uncreated wisdom; infinite charity, principal of the salvation and sanctification of mankind. The "Sacred Heart" is Christ, the Word Incarnate, Savior, intrinsically containing, in the Spirit, an infinite divine-human love for the Father and for his brothers.

The Roman Pontiffs have frequently averted to the scriptural basis of devotion to the Sacred Heart of Jesus.

Jesus, who is one with the Father (cf. John 10, 30), invites his disciples to live in close communion with him, to model their lives on him and on his teaching. He, in turn, reveals himself as "meek and humble of heart" (Mt 11, 29). It can be said that, in a certain sense, devotion to the Sacred Heart of Jesus is a cultic form of the prophetic and evangelic gaze of all Christians on him who was pierced (cf. John 19, 37; Zac 12, 10), the gaze of all Christians on the side of Christ, transfixed by a lance, and from which flowed blood and water (cf. John 19, 34), symbols of the "wondrous sacrament of the Church".

The Gospel of St. John recounts the showing of the Lord's hands and his side to the disciples (cf. John 20,20), and of his invitation to Thomas to put his hand into his side (cf. John 20, 27). This event has also had a notable influence on the origin and development of the Church's devotion to the Sacred Heart.

These and other texts present Christ as the paschal Lamb, victorious and slain (cf. Apoc 5,6). They were objects of much reflection by the Fathers who unveiled their doctrinal richness. They invited the faithful to penetrate the mysteries of Christ by contemplating the wound opened in his side. Augustine writes: "Access is possible: Christ is the door. It was opened for you when his side was opened by the lance. Remember what flowed out from his side: thus, choose where you want to enter Christ. From the side of Christ as he hung dying upon the Cross there flowed out blood and water, when it was pierced by a lance. Your purification is in that water, your redemption is in that blood".

From Directory on Popular Piety and the Liturgy

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For me, prayer is a surge of the heart; it is a simple look turned toward heaven, it is a cry of recognition and of love, embracing both trial and joy. - St. Thérèrse of Liseaux

The Holy Father's prayer intentions for June are:

General:   That international attention towards the poorer countries may give rise to more concrete help, in particular to relieve them of the crushing burden of foreign debt.

Mission:   That the particular Churches operating in regions marked by violence may be sustained by the love and concrete closeness of all the Catholics in the world.

Pro-Life Prayer Intention

For the success of efforts to represent the pro-life message in the secular media.