The Solemnity of the Sacred Heart of Jesus falls on the Friday following the second Sunday after Pentecost. This year the solemnity is celebrated on July 1st.

It is in the eleventh and twelfth centuries that we find the first unmistakable indications of devotion to the Sacred Heart. Through the wound in the side the wounded Heart was gradually reached, and the wound in the Heart symbolized the wound of Divine Love. In the Benedictine and Cistercian monasteries devotion arose, although it is impossible to say what where the first texts. Saint Gertrude (d. 1302) had a vision on the feast of John the Evangelist. She was resting her head near the wound in the Savior's side and hearing the beating of the Divine Heart. She asked Saint John if on the night of the Last Supper, he had felt these delightful pulsations, why he had never spoken of the fact. Saint John replied that this revelation had been reserved for subsequent ages when the world, having grown cold, would have need of it to rekindle its love.

From the thirteenth to the sixteenth century, the devotion was practiced as a private, individual devotion of the mystical order. In the sixteenth century, the devotion took an onward step and passed from the domain of mysticism into that of Christian asceticism. It was constituted an objective devotion with prayers already formulated and special exercises of which the value was extolled and practice commended.

The devotion to the Sacred Heart developed further during the seventeenth century. Ascetic writers spoke of it, especially those of the Society of Jesus (Jesuits), Alvarez de Paz, Luis de la Puente, Saint-Jure and Nouet and Father Druzbicki, small work "Meta Cordium, Cor Jesu".

The devotion was greatly increased by the visions Sister Margaret Mary Alacoque (1647-1690), a French Visitandine nun at the convent of Paray-le-Monial. She had a vision of Christ's Heart on the feast of Saint John that was similar to that of Saint Gertrude. Jesus permitted her to rest her head upon His Heart, and then disclosed to her the wonders of His love, telling her that He desired to make this known to mankind and to diffuse the treasures of His goodness, and that He had chosen her for this work, (probably 1673, Dec. 27). In June or July o f 1674, Sister Margaret Mary said, Jesus asked to be honored under the figure of His Heart of Flesh and asked for a devotion of expiatory love -- frequent Communion, Communion on the first Friday of each month and the observance of Holy Hours.

In another vision, on the feast of Corpus Christi 1675, Sister Margaret Mary reported that Jesus told her, "Behold the Heart that has so loved men...instead of gratitude I receive from the greater part (of mankind) only ingratitude..." Jesus then asked for a feast of reparation on the Friday after the octave of Corpus Christi. bidding her to consult Father de la Colombiére, then superior of the small Jesuit house at Paray. He recognized the action of the Spirit of God and consecrated himself to the Sacred Heart and directed Sister Margaret Mary to write down her account and to circulate it throughout France and England. Sister Margaret Mary Alacoque was canonized in the 20th century.

Excerpted from The Catholic Encyclopedia

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In the beginning of its teaching on the Seventh Commandment, Catechism outlines the Church's understanding of the private ownership of goods.

2402   In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, master them by labor, and enjoy their fruits. The goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence. The appropriation of property is legitimate for guaranteeing the freedom and dignity of persons and for helping each of them to meet his basic needs and the needs of those in his charge. It should allow for a natural solidarity to develop between men.

2403   The right to private property, acquired by work or received from others by inheritance or gift, does not do away with the original gift of the earth to the whole of mankind. the universal destination of goods remains primordial, even if the promotion of the common good requires respect for the right to private property and its exercise.

2404   "In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself." The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family.

2405   Goods of production - material or immaterial - such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick and the poor.

2406   Political authority has the right and duty to regulate the legitimate exercise of the right to ownership for the sake of the common good.

Catechism of the Catholic Church

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Sacred Heart of Jesus, Part 4

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 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: Deuteronomy 8:2-3, 14-16 Psalm 147:12-15, 19-20 1 Corinthians 10:16-17 John 6:51-58

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Word of the 'Living Father' (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Corpus Christi: The Real Presence of the Body of Christ in the Eucharist en Español Fiesta de Corpus Christi from The Crossroads Initiative


• Sacrament of piety, sign of unity, bond of charity — A Biblical Reflection for the Solemnity of the Body and Blood of Christ from Salt+Light Television


• Word to Life: The Most Holy Body and Blood of the Lord from The Dominican Province of St. Joseph

http://www.chnetwork.org/

The Coming Home Network exists "to provide fellowship, encouragement and support for Protestant pastors and laymen who are somewhere along the journey or have already been received into the Catholic Church." The site provides general information about CHN and their work along with online resources. This organization is doing great work to evangelize the world.

From Catholic Culture.

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The Church celebrates the Solemnity of Corpus Christi on June 26th.

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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The Catechism describes some other practices that are contrary to God's plan for marriage.

2387   The predicament of a man who, desiring to convert to the Gospel, is obliged to repudiate one or more wives with whom he has shared years of conjugal life, is understandable. However polygamy is not in accord with the moral law." [Conjugal] communion is radically contradicted by polygamy; this, in fact, directly negates the plan of God which was revealed from the beginning, because it is contrary to the equal personal dignity of men and women who in matrimony give themselves with a love that is total and therefore unique and exclusive." The Christian who has previously lived in polygamy has a grave duty in justice to honor the obligations contracted in regard to his former wives and his children.

2388    Incest designates intimate relations between relatives or in-laws within a degree that prohibits marriage between them. St. Paul stigmatizes this especially grave offense: "It is actually reported that there is immorality among you . . . for a man is living with his father's wife.... In the name of the Lord Jesus ... you are to deliver this man to Satan for the destruction of the flesh...." Incest corrupts family relationships and marks a regression toward animality.

2389   Connected to incest is any sexual abuse perpetrated by adults on children or adolescents entrusted to their care. the offense is compounded by the scandalous harm done to the physical and moral integrity of the young, who will remain scarred by it all their lives; and the violation of responsibility for their upbringing.

2390   In a so-called free union, a man and a woman refuse to give juridical and public form to a liaison involving sexual intimacy.

The expression "free union" is fallacious: what can "union" mean when the partners make no commitment to one another, each exhibiting a lack of trust in the other, in himself, or in the future?

The expression covers a number of different situations: concubinage, rejection of marriage as such, or inability to make long-term commitments. All these situations offend against the dignity of marriage; they destroy the very idea of the family; they weaken the sense of fidelity. They are contrary to the moral law. the sexual act must take place exclusively within marriage. Outside of marriage it always constitutes a grave sin and excludes one from sacramental communion.

2391   Some today claim a "right to a trial marriage" where there is an intention of getting married later. However firm the purpose of those who engage in premature sexual relations may be, "the fact is that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship between a man and a woman, nor, especially, can they protect it from inconstancy of desires or whim." Carnal union is morally legitimate only when a definitive community of life between a man and woman has been established. Human love does not tolerate "trial marriages." It demands a total and definitive gift of persons to one another.

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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 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 34:4-6, 8-9 Daniel 3:52-56 2 Corinthians 13:11-13 John 3:16-18

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• How God Loves (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• The Mystery of the Trinity en Español Es importante la Trinidad from The Crossroads Initiative


• The Trinity is the Model of Every Human Community from Salt+Light Television


• Word to Life: Solemnity of the Most Holy Trinity from The Dominican Province of St. Joseph

http://www.erosary.com/

The Rosary Foundation is a charitable organization that is dedicated to promoting the benefits gained through recitation of the rosary. Its mission is to enlighten the world about the special graces available to all those who pray the rosary.

The Rosary Foundation organizes and manages several Rosary Awareness campaigns in an effort to promote the use of the rosary. Its members promote the rosary through search engine marketing and online media advertising; they promote prayer offline via word-of-mouth; they also promote prayer for several nonprofit charity organizations.

From Catholic Culture.

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The Solemnity of the Most Holy Trinity is celebrated on June 19th this year.

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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The Catechism explains why adultery and divorce are among the chief offenses against marriage.

2380   Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations - even transient ones - they commit adultery. Christ condemns even adultery of mere desire. The sixth commandment and the New Testament forbid adultery absolutely. The prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry.

2381   Adultery is an injustice. He who commits adultery fails in his commitment. He does injury to the sign of the covenant which the marriage bond is, transgresses the rights of the other spouse, and undermines the institution of marriage by breaking the contract on which it is based. He compromises the good of human generation and the welfare of children who need their parents' stable union.

2382   The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. He abrogates the accommodations that had slipped into the old Law. Between the baptized, "a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death."

2383   The separation of spouses while maintaining the marriage bond can be legitimate in certain cases provided for by canon law. If civil divorce remains the only possible way of ensuring certain legal rights, the care of the children, or the protection of inheritance, it can be tolerated and does not constitute a moral offense.

2384   Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a situation of public and permanent adultery:

If a husband, separated from his wife, approaches another woman, he is an adulterer because he makes that woman commit adultery, and the woman who lives with him is an adulteress, because she has drawn another's husband to herself.

2385   Divorce is immoral also because it introduces disorder into the family and into society. This disorder brings grave harm to the deserted spouse, to children traumatized by the separation of their parents and often torn between them, and because of its contagious effect which makes it truly a plague on society.

2386   It can happen that one of the spouses is the innocent victim of a divorce decreed by civil law; this spouse therefore has not contravened the moral law. There is a considerable difference between a spouse who has sincerely tried to be faithful to the sacrament of marriage and is unjustly abandoned, and one who through his own grave fault destroys a canonically valid marriage.

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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: Acts 2:1-11 Psalm 104:1,24,29-31,34 1 Corinthians 12:3-7,12-13 John 20:19-23

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


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


• The Feast of Pentecost: The Gifts and Charisms of The Holy Spirit en Español La diferencia que hace el Espíritu from The Crossroads Initiative


• Viewing the Church through the Lenses of Pentecost from Salt+Light Television


• Word to Life: The Solemnity of Pentecost from The Dominican Province of St. Joseph

www.bluearmy.com/

The Blue Army of Our Lady of Fatima is a worldwide Marian apostolate located in Washington, NJ, established to spread the message of Fatima. It promotes "Eucharistic prayer and the Rosary, as well as penance, especially the generous acceptance of the duties of our state in life." The site serves as an introduction to the Blue Army and provides detailed information about its ministry, history, and Shrine.

From Catholic Culture

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Pentecost is celebrated on June 12th this year. It is the parish's patronal feast day because it celebrates the outpouring of the Holy Comforter upon the apostles as Our Lord has promised.

Pentecost celebrates the outpouring of the Holy Spirit upon the Apostles in the book of Acts, ushering in the beginning of the Church. 50 Days after Jesus' resurrection (and 10 days after Jesus' Ascension), the apostles were gathered together, probably confused and contemplating their future mission and purpose. On the day of Pentecost, a flame rested upon the shoulders of the apostles and they began to speak in tongues (languages), by the power of the Holy Spirit. Thus Pentecost is a time for many Catholics and other Christians to celebrate two important realities: the Holy Spirit and the Church. Pentecost has long been a very important feast in The Catholic and Orthodox Churches because it celebrates the official beginning of the Church. It is one of the twelve Great Feasts of the Eastern Church, second only in importance to Pascha (Easter). Pentecost always falls on a Sunday, fifty days after Easter Sunday (inclusive of Easter Sunday), and occurs during mid-to-late Spring in the Northern hemisphere, and mid-to-late autumn in the Southern hemisphere.

Pentecost is also the Greek name for Jewish Feast of Weeks (Shavuot), falling on the 50th day of Passover. It was during the Feast of Weeks that the first fruits of the grain harvest were presented (see Deuteronomy 16:9). New Testament references to Pentecost likely refer to the Jewish feast and not the Christian feast, which gradually developed during and after the Apostolic period.

In the English speaking countries, Pentecost is also known as Whitsunday. The origin of this name is unclear, but may derive from the Old English word for "White Sunday," referring to the practice of baptizing converts clothed in white robes on the Sunday of Pentecost. In the English tradition, new converts were baptized on Easter, Pentecost, and All Saints Day, primarily for pragmatic purposes: people went to church these days. Alternatively, the name Whitsunday may have originally meant "Wisdom Sunday," since the Holy Spirit is traditionally viewed as the Wisdom of God, who bestows wisdom upon Christians at baptism. In other parts of the world, Pentecost has other names, including "Green Sunday" in the Ukraine and "Green Holiday" in Poland. These names are derived from Pentecost customs that involve taking green plants into homes and churches as symbols of new life. These customs also may hearken back to the harvest festival themes of the Jewish Pentecost.

As with the term Pascha, in Pentecost Christians borrowed a Jewish term and applied it to their own festivals. Tertullian (3rd century) knew of Christian Pentecost, and the Apostolic Constitutions (4th century) speak of the Pentecost feast lasting a week. In the Western Church the vigil of Pentecost became second only to the Easter Vigil in importance. Eventually in the West, Pentecost became a Sunday set aside for baptisms. Pentecost was not kept with an octave (an 8 day celebration) until a later date, although now that practice has been largely abandoned. For the most part, Pentecost is now in Western churches celebrated for only a Sunday. Traditionally, the Sundays between Pentecost and Advent have been designated "Sundays After Pentecost." However, this has been dropped in the West, although it continues in the East. The date of Pentecost is determined based on the date of Easter, and since Western churches calculate Easter differently than Orthodox Christians, usually Western and Eastern Christians celebrate Pentecost on different dates. Using the Western Easter calculation, the earliest possible date for Pentecost is May 10, and the latest possible date is June 13.

From ChurchYear.net

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A special blessing of marriage, the Catechism explains, is the gift of a child. Children are from the Lord, and married couples are called to place themselves under the Lord in their desire to have children.

2373   Sacred Scripture and the Church's traditional practice see in large families a sign of God's blessing and the parents' generosity.

2374   Couples who discover that they are sterile suffer greatly. "What will you give me," asks Abraham of God, "for I continue childless?" and Rachel cries to her husband Jacob, "Give me children, or I shall die!"

2375   Research aimed at reducing human sterility is to be encouraged, on condition that it is placed "at the service of the human person, of his inalienable rights, and his true and integral good according to the design and will of God."

2376   Techniques that entail the dissociation of husband and wife, by the intrusion of a person other than the couple (donation of sperm or ovum, surrogate uterus), are gravely immoral. These techniques (heterologous artificial insemination and fertilization) infringe the child's right to be born of a father and mother known to him and bound to each other by marriage. They betray the spouses' "right to become a father and a mother only through each other."

2377   Techniques involving only the married couple (homologous artificial insemination and fertilization) are perhaps less reprehensible, yet remain morally unacceptable. They dissociate the sexual act from the procreative act. the act which brings the child into existence is no longer an act by which two persons give themselves to one another, but one that "entrusts the life and identity of the embryo into the power of doctors and biologists and establishes the domination of technology over the origin and destiny of the human person. Such a relationship of domination is in itself contrary to the dignity and equality that must be common to parents and children." "Under the moral aspect procreation is deprived of its proper perfection when it is not willed as the fruit of the conjugal act, that is to say, of the specific act of the spouses' union .... Only respect for the link between the meanings of the conjugal act and respect for the unity of the human being make possible procreation in conformity with the dignity of the person."

2378   A child is not something owed to one, but is a gift. the "supreme gift of marriage" is a human person. A child may not be considered a piece of property, an idea to which an alleged "right to a child" would lead. In this area, only the child possesses genuine rights: the right "to be the fruit of the specific act of the conjugal love of his parents," and "the right to be respected as a person from the moment of his conception."

2379   The Gospel shows that physical sterility is not an absolute evil. Spouses who still suffer from infertility after exhausting legitimate medical procedures should unite themselves with the Lord's Cross, the source of all spiritual fecundity. They can give expression to their generosity by adopting abandoned children or performing demanding services for others.

Catechism of the Catholic Church

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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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Catholic Answers
http://www.catholic.com/

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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The Ascension of the Lord

Thursday in the Sixth Week of Easter, which is 40 days after Easter, is the traditional day for the celebration of the Ascension of the Lord. Many dioceses in the United States, including our Diocese of Richmond, transfer the celebration of the Ascension to the following Sunday--June 5th this year.

Forty Days after the Resurrection of Jesus Christ, the Acts of the Apostles records Jesus' ascension into heaven. The ascension is an important Christian feast attesting and celebrating the reality of the God-Man Jesus Christ's returning to the Father, to return again in the future parousia. The Ascension is the final component of the paschal mystery, which consists also of Jesus' Passion, Crucifixion, Death, Burial, Descent Among the Dead, and Resurrection. Along with the resurrection, the ascension functioned as a proof of Jesus' claim that he was the Messiah. The Ascension is also the event whereby humanity was taken into heaven. Finally, the ascension was also the "final blow" so-to-speak against Satan's power, and thus the lion (Jesus) conquering the dragon (Satan) is a symbol of the ascension. Early Christian art and iconography portrayed the ascension frequently, showing its importance to the early Church.

The Catholic Catechism summarizes three important theological aspects (with which most Christian churches agree) of the Ascension concisely:

Christ's Ascension marks the definitive entrance of Jesus' humanity into God's heavenly domain, whence he will come again (cf. Acts 1:11); this humanity in the meantime hides him from the eyes of men (cf. Col 3:3).

Jesus Christ, the head of the Church, precedes us into the Father's glorious kingdom so that we, the members of his Body, may live in the hope of one day being with him for ever.

Jesus Christ, having entered the sanctuary of heaven once and for all, intercedes constantly for us as the mediator who assures us of the permanent outpouring of the Holy Spirit (665-667).

Evidence from John Chrysostom, Egeria, Gregory of Nyssa, and Church historian Socrates, suggest that Ascension Day probably originated in the 4th century AD. However, Augustine says the festival is apostolic. Often the feast was celebrated with a procession, symbolizing Christ's journey to the Mount of Olives. Until rather recently, the Paschal Candle (lighted at the Easter Vigil) was extinguished on Ascension Day. It is often celebrated as an octave, the proper preface and Ascension collect being used until the Saturday before Pentecost. In many Catholic dioceses, the Ascension is celebrated on the 7th Sunday of Easter, which is the Sunday following the traditional date. Likely, this is done to make it easier for the faithful to fulfill their obligation to attend Mass on this day, but it removes the connection with the biblical chronology.

From ChurchYear.net

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The Fecundity of Marriage

In marriage, the Catechism exlains, the two become one which is the basis of marital fidelity.

2366   Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child does not come from outside as something added on to the mutual love of the spouses, but springs from the very heart of that mutual giving, as its fruit and fulfillment. So the Church, which "is on the side of life" teaches that "each and every marriage act must remain open per se to the transmission of life." "This particular doctrine, expounded on numerous occasions by the Magisterium, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the unitive significance and the procreative significance which are both inherent to the marriage act."

2367   Called to give life, spouses share in the creative power and fatherhood of God. "Married couples should regard it as their proper mission to transmit human life and to educate their children; they should realize that they are thereby cooperating with the love of God the Creator and are, in a certain sense, its interpreters. They will fulfill this duty with a sense of human and Christian responsibility."

2368   A particular aspect of this responsibility concerns the regulation of procreation. For just reasons, spouses may wish to space the births of their children. It is their duty to make certain that their desire is not motivated by selfishness but is in conformity with the generosity appropriate to responsible parenthood. Moreover, they should conform their behavior to the objective criteria of morality:

When it is a question of harmonizing married love with the responsible transmission of life, the morality of the behavior does not depend on sincere intention and evaluation of motives alone; but it must be determined by objective criteria, criteria drawn from the nature of the person and his acts criteria that respect the total meaning of mutual self-giving and human procreation in the context of true love; this is possible only if the virtue of married chastity is practiced with sincerity of heart.

2369   "By safeguarding both these essential aspects, the unitive and the procreative, the conjugal act preserves in its fullness the sense of true mutual love and its orientation toward man's exalted vocation to parenthood."

2370   Periodic continence, that is, the methods of birth regulation based on self-observation and the use of infertile periods, is in conformity with the objective criteria of morality. These methods respect the bodies of the spouses, encourage tenderness between them, and favor the education of an authentic freedom. In contrast, "every action which, whether in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible" is intrinsically evil:

Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.... the difference, both anthropological and moral, between contraception and recourse to the rhythm of the cycle . . . involves in the final analysis two irreconcilable concepts of the human person and of human sexuality.

2371   "Let all be convinced that human life and the duty of transmitting it are not limited by the horizons of this life only: their true evaluation and full significance can be understood only in reference to man's eternal destiny."

2372   The state has a responsibility for its citizens' well-being. In this capacity it is legitimate for it to intervene to orient the demography of the population. This can be done by means of objective and respectful information, but certainly not by authoritarian, coercive measures. the state may not legitimately usurp the initiative of spouses, who have the primary responsibility for the procreation and education of their children. It is not authorized to intervene in this area with means contrary to the moral law.

Catechism of the Catholic Church

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Have confidence in prayer. It is the unfailing power which God has given us. By means of it you will obtain the salvation of the dear souls whom God has given you and all your loved ones. "Ask and you shall receive," Our Lord said. Be yourself with the good Lord. - Saint Peter Julian Eymard

The Holy Father's prayer intentions for June are:

General:   That priests, united to the Heart of Christ, may always be true witnesses of the caring and merciful love of God.

Mission:   That the Holy Spirit may bring forth from our communities numerous missionary vocations, willing to fully consecrate themselves to spreading the Kingdom of God.

Pro-Life Prayer Intention

That more people may dedicate some of their leisure time to pro-life activities.