Hymn to the Most Holy Trinity

Almighty God, majestic King,

with joyful hearts thy people sing:

Alleluia, alleluia.

For all good gifts we offer praise,

and ask thy blessings all our days:

Alleluia, alleluia, alleluia, alleluia, alleluia.

Lord Jesus Christ, Eternal Son,

who on the cross salvation won:

Alleluia, alleluia.

Through thy great sacrifice of love

we join our song with saints above:

Alleluia, alleluia, alleluia, alleluia, alleluia.

O Holy Spirit, Light divine,
dwell in these hearts and souls of thine:
Alleluia, alleluia.
Keep us in peace and unity
that with one voice our chant may be,
Alleluia, alleluia, alleluia, alleluia, alleluia.

Text: Fr. Christopher G. Phillips, 1996

Tune: LASST UNS ERFREUEN, from Geistliche Kirchengesang, 1623

The Most Holy Trinity

It is the foundational belief of every Christian that God is a Trinity of Persons. In fact, that is the very definition of Christianity. It comes to us from our Lord Jesus Christ Himself, who said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you...” [St. Matthew 28:18-20].

The doctrine of the Trinity is the foundation and the capstone of our faith. It is the guardian of orthodoxy in the Church; it is the essence of effective preaching; it is the guarantor of proper teaching. In fact, the ancient Church accorded so much importance to a correct understanding of the Trinity that the bishops met together to define the Holy Trinity even before they addressed the issue of which books would be included in the New Testament. It is so foundational that we can honestly say that all errors – all heresies – result from the neglect or misunderstanding of the doctrine of the Holy Trinity.

So what does it actually teach us about God?

The doctrine of the Trinity teaches us that God is transcendent over the universe. It teaches us that God is in all things; it does not teach us that all things are God, which is incorrect and a heresy. The doctrine of the Trinity teaches us that although God is accessible to all, He is above all and beyond all. He is not some kind of “higher self,” nor is he a “deeper consciousness.” He is not an oracle or a disembodied ghostly spirit. God stands above the universe, even as He pervades it. He exercises His own judgment. He has the right to do as He pleases. The doctrine of the Trinity reveals how God could create the universe, and yet be able to speak and make Himself known within it.

In order for God to create the universe, He must be conscious. Certainly an unconscious being could not undertake a deliberate act. Consciousness requires the ability to contrast between “me” and “not me.” Before the creation of the universe, there was nothing that was not God; therefore a god who is simply one person could never achieve consciousness. Such a god would not be able to create the universe, and could not make himself known nor speak within it.

We can understand something of this idea of “consciousness” in our own human relationships, because we are aware of ourselves through our relationships with others. Our own self-consciousness begins in our relationship with our parents, and the consciousness we have about ourselves develops within the various relationships we have – including our relationship with God. This is why, in those rare cases of feral children – children who have been abandoned and raised in the wild by animals – they have the consciousness of animals. They are, of course, human in that they have souls, but their consciousness is stunted because they have not been able to have a normal relationship with other human beings.

This truth is found supremely in the three Persons of the Holy Trinity, and it shows something of the fact that we are created in God’s image. The three Persons have a relationship of love, forming the “consciousness” of God; indeed, this love is because of the three united states of consciousness. The Persons of the Trinity are completely One in substance, essence, and will, but each Person in the Trinity perceives the others as both “me” and “not me.” This is why we say the Father is not the Son, nor is the Son the Holy Spirit – and yet, all are God, in a relationship of unity and love. This unity and love means that God is eternally self-conscious and so is capable of deliberate acts.

The doctrine of the Trinity reveals the divine relationship within the Godhead, when we hear Jesus, one Person of the Trinity, calling Himself the Son of another Person of the Trinity, whom He termed His Father, and the third Person, whom He called the Holy Spirit. In this way, He revealed that the relationship among the three Divine Persons is one of perfect love, of mutual submission, and of a unity of will.

The doctrine of the Trinity reveals why God saves us and sustains us and to brings us into His glory. As the three Persons live in a relationship of love, so God wants to bring us into that same relationship of love. And because of that, even though we are made by God, God has infinitely more interest in us than a potter has in the pots he makes. God is not satisfied with displaying the good pots and discarding the defective ones; rather, He keeps them all, because God loves us all. God has a paternal interest in us that goes far beyond the physical making of us. He actually works to save us from the fate of being mere things. God wants to perfect us, so that we can live with Him in His glory. Our destiny is not to exist in some obscure corner as an object, but to live in an eternal fellowship with God, sharing in His divine relationship of love.

The doctrine of the Trinity reveals how God can be transcendent and eternal, and yet how He can enter into time and space in the Person of Jesus Christ. It explains how God can relate to us personally, on our own terms, but without abdicating the operation of the universe.

The doctrine of the Trinity explains how God can be transcendent and eternal, and yet dwell within us and empower us. It explains how God can be in all things, but not of any one thing; it explains why we find God within us, when at the same time He is above us and beyond us. It explains how the Church can be a human institution, and yet at the same time divine; how it can carry out God’s divine Will, even as it demonstrates our imperfections.

The doctrine of the Trinity explains how a priest can fruitfully celebrate the sacraments and preach the Word in spite of his personal sinfulness, a reminder that God communicates His wisdom through foolish men.

Try as we might to fully understand and explain, the reality of the Trinity is imperfectly expressed in any and all human terms. For example, we sometimes hear from the “politically correct” a reference to the Trinity as “Creator, Redeemer, and Sustainer,” but that does not describe the essence of the Trinity as it is revealed by Jesus, the incarnate God. Those terms tell us what God does, but it does not tell us who He is. To ascribe only one function to a particular Person of the Trinity leads to heresy.

We can ask, who is the Creator? Is it the Father who spoke the eternal Word, or is it the Word through whom all things were made, or is it the Spirit who moved upon the waters? The answer is: all three. We cannot divide God.

We can ask, who is the Redeemer? Is it the Father who sent the Son, or is it the Son who died and rose again, or is it the Spirit who gives us faith and repentance? The answer is: all three. We cannot divide God.

We can ask, who is the Sustainer? Is it the Father who supplies our needs, or is it the Son who advocates our cause, or is it the Spirit who dwells within us? The answer is: all three. We cannot divide God.

Why should the Creator take an interest in His creation? Why does the Redeemer save us? Why should the Sustainer preserve us beyond mere physical existence? This faulty human formula invented by those who wish to avoid the traditional terms because they judge words such as “Father” and “Son” as being not inclusive, does nothing other than reveal some of the functions of God. It does not describe His divine nature, or His divine motivation, or His eternal plan. It does not reveal God’s love, nor does it explain whether or why God transforms us into whom He intends us to be. In fact, the more people try to be “politically correct” when referring to God, the more their efforts remain “this-worldly,” with no hope for anything beyond the here-and-now.

Therefore, it is necessary for us to proclaim that God is the Father of Mary’s baby; and that God is that baby, the Son of Mary; and that God is the Spirit who conceived that baby in Mary’s virgin womb. Those are facts of history, and in those facts we find that God is love.

Perhaps after all the philosophy, and after all the formulae, and after all the wondering about how three can be one, and one can be three, perhaps this best explains the Holy Trinity: God, as Father, Son and Holy Spirit, loves us, and adopts us, and makes us His witnesses in this world. And why? So that we can know Him, and be in a relationship of love with Him, and live with Him eternally in Heaven.

Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity: We beseech thee that thou wouldest keep us steadfast in this faith and worship, and bring us at last to see thee in thy one and eternal glory, O Father; who with the Son and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.

Ember Saturday in Whitsun Week

We beseech thee, O Lord, graciously pour the Holy Spirit into our hearts: by whose wisdom we were created, and by whose providence we are governed; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the same Holy Spirit, ever one God, world without end. Amen.

For those to be ordained:
Almighty God, the giver of all good gifts, who of thy divine providence hast appointed divers Orders in thy Church: give thy grace, we humbly beseech thee, to all those who are called to any office and ministry for thy people; and so fill them with the truth of thy doctrine and clothe them with holiness of life, that they may faithfully serve before thee, to the glory of thy great Name and for the benefit of thy holy Church; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

For the choice of fit persons for the ordained ministry:
O God, who didst lead thy holy Apostles to ordain ministers in every place: grant that thy Church, under the guidance of the Holy Spirit, may choose suitable men for the ministry of Word and Sacrament, and may uphold them in their work for the extension of thy kingdom; through him who is the Shepherd and Bishop of our souls, Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

For all Christians in their vocation:
Almighty and everlasting God, by whose Spirit the whole body of thy faithful people is governed and sanctified: receive our supplications and prayers, which we offer before thee for all members of thy holy Church, that in their vocation and ministry they may truly and godly serve thee; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The unity desired by Christ...

Some years ago I had a brief exchange of emails with an Anglican clergyman who lives a little distance away.  It's an exchange I will always remember. His parish was, I think, part of the American group that had a pastoral relationship with some of the Anglicans in Africa. I don't really understand all the connections, and I don't know who's in communion with whom, but he came across as a very nice man who plainly loves Christ. He was writing to express his interest in talking with me, so I let him know I'd be delighted to see him, and we suggested some possible dates and times.

One of my suggestions was a time right after one of the weekday Masses. "In fact," I wrote, "perhaps you'd like to come to the Mass, and we can meet right afterwards." That sounded like a great idea to him, and I thought we were set.

Then I got another email. "Am I ok for Holy Communion?" I knew what he was asking, and I wondered why he would even ask. "Sadly, no," I wrote back, "I'm a priest under orders, as I know you understand, and I wouldn't be able to administer Holy Communion to you."

Here's what he wrote back: "This is one of the things that stands in the way of real unity - the RCC treats other Christians as though they aren’t really Christians - denying them the Body and the Blood. This is especially problematic in light of the fact that you and I do nearly the same service, and our ordinations share many of the same apostolic roots, along with a common apostolic succession. That’s gotta hurt the cause of Christ in a world that desperately, desperately needs Him."

It was probably my fault because had I invited him to attend the Mass. Maybe that's why he took it as more than just an invitation to be there, although his response made it obvious that he knew the answer before he asked the question. His blanket statement that Catholics treat others as though they're not really Christians is based solely upon the fact that we don't have a "come one, come all" policy at the Communion rail. He knows the Church doesn't deny that he's a Christian. In fact, the Church teaches explicitly that all those who are validly baptised belong to Christ. And then there's the subtle slap, that I'm hurting the "cause of Christ" because I won't allow him to receive Holy Communion. The problem is, most protestants view Holy Communion as a means of achieving the unity Christ desires; whereas the Catholic understanding is that it's sign of the unity of faith we're supposed to have already. So how can we best understand the vast difference between those two understandings?

Maybe St. Paul can help. In his epistle to the Ephesians, he holds up the relationship Christ has with the Church as being an image of the marriage relationship. That image provides a very helpful picture to us, when it comes to Holy Communion.

We've all known young couples who decide that they're going to live together, and have a sexual relationship, because they think it will somehow bring them closer together, and help them find out if they should get married. In effect, they want to pretend they're married, in the hope that it'll lead to the real thing. Of course, it doesn't. It cheapens God's gift of sexuality. And even if they do eventually marry, you can be sure that the anniversary they keep isn't going to be the anniversary of the first time they had sexual intercourse.

Having a sexual relationship outside of marriage gives a fake impression of a sacred union. It's unsatisfying, and eventually one or both of the partners starts to feel used. At some point there comes a desire either to end it, or else to make it permanent. It's only when a man and a woman have bound themselves together before God by "pledging their troth each to the other" - by making solemn vows to one another before God - it's only then that their sexual relationship can be what God intends it to be.

Keep that image in mind - the image of a man and woman bound by vows made before God. Now think about trying to achieve Christian unity by having everybody receive Holy Communion, no matter what they believe. It's like sex before marriage. It's only an illusion of unity.

Ember Friday in Whitsun Week

Most merciful God, we beseech thee: that thy Church, being gathered together in the Holy Spirit, may nevermore be disquieted by the assaults of her enemies; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Anthony of Padua

The Feast of St. Anthony of Padua is on June 13th, and it's a pretty big deal for us here in the city that bears his name. It was on St. Anthony's Day in 1691 that the Franciscan fathers arrived at a small Indian village near the river, and named the settlement after him. From that tiny beginning, San Antonio is now the seventh largest city in the United States, and as far as I'm concerned, a wonderful place to live.

St. Anthony was born in Portugal and entered the Augustinian monastery of Sao Vicente in Lisbon when he was fifteen. When news of the Franciscan martyrs in Morocco reached him, he joined the Franciscans at Coimbra. At his own request, he was sent as a missionary to Morocco, but he became ill, and on his return journey his boat was driven off course and he landed in Sicily. He took part in St. Francis' famous Chapter of Mats in 1221 and was assigned to the Franciscan province of Romagna.

He became a preacher by accident. When a scheduled preacher did not show up for an ordination ceremony at Forli, the Franciscan superior told Anthony to go into the pulpit. His eloquence stirred everyone, and he was assigned to preach throughout northern Italy. Because of his success in converting heretics, he was called the "Hammer of Heretics" and because of his learning, St. Francis himself appointed him a teacher of theology.

St. Anthony of Padua was such a forceful preacher that shops closed when he came to town, and people stayed all night in church to be present for his sermons. He became associated with Padua because he made this city his residence and the center of his great preaching mission.

After a series of Lenten sermons in 1231, Anthony's strength gave out and he went into seclusion at Camposanpiero but soon had to be carried back to Padua. He did not reach the city but was taken to the Poor Clare convent at Arcella, where he died. He was thirty-six years old, and the whole city of Padua turned out in mourning for his passing.

Grant, O Lord, that the solemn festival of thy holy Confessor Saint Anthony may bring gladness to thy Church: that being defended by thy succour in all things spiritual, we may be found worthy to attain to everlasting felicity; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Several years ago I wrote two hymn texts in honour of the Patron of our City and our Archdiocese, and they are published here for anyone who would like to use them.

  1.  Praise to God the mighty Father, who didst call Saint Anthony

         from a life of sore temptation to the way of purity.

        Humble work and meek obedience marked his holy way of love;

        now, his earthly task completed, works his wonders from above.

  2. Praise to Jesus Christ our Saviour, who didst give Saint Anthony

        grace to preach with zeal and boldness, giving truth new charity.

        Men, once lost, who heard the Gospel from the lips of Francis' son

        came to know God's grace and favour, and the life which Christ had won.

  3.  Praise to God the Holy Spirit, who inspired Saint Anthony

        in the way of love and service, calling men to charity,

        lifting up the fallen sinner, feeding them with Living Bread,

        showing men the way to heaven, there to live with Christ their Head.

  4.  Gracious Doctor and Confessor, holy Priest with golden tongue,

        joined with all the saints of heaven, praising God the Three in One;

        help us in our earthly journey, keep our thoughts on God most high,

        that with thee, Christ's saint and servant, we may live and never die.

Tune: Rustington, by Charles H. H. Parry (1848-1918)

Text: Fr. Christopher G. Phillips

+   +   +   +   +   +   +

           1.  Simple saint and faithful priest,

                 at this Eucharistic feast

                 we recall thy holy face,

                 and with thee our Lord embrace.

                 Give us true simplicity:

                 pray for us, Saint Anthony.

           2.  Word of God thou didst proclaim;

                 unto thee God's Spirit came,

                 bringing faith when thou didst preach,

                 showing truth when thou didst teach.

                 May we speak words truthfully:

                 pray for us Saint Anthony.

           3.  Error flees before God's Light:

                 through thy life Christ shineth bright,

                 showing men the way to peace,

                 evil's hold from them release.

                 Free from evil may we be:

                 pray for us Saint Anthony.

Tune: Bread of Heaven, by William Dalrymple Maclagan (1826-1910)

Text: Fr. Christopher G. Phillips

Thursday in Whitsun Week

Almighty God, who on this day didst open the way of eternal life to every race and nation by the promised gift of thy Holy Spirit: shed abroad this gift throughout the world by the preaching of the Gospel, that it may reach to the ends of the earth; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the same Holy Spirit, ever one God, world without end. Amen.

Whitsun Ember Wednesday

We beseech thee, O Lord, that the Comforter who proceedeth from thee may enlighten our minds: and lead us, as thy Son hath promised, into all truth; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the same Holy Spirit, ever one God, world without end. Amen.

Whit Tuesday

Grant, we beseech thee, merciful God: that thy Church, being gathered together in unity by thy Holy Spirit, may manifest thy power among all peoples to the glory of thy Name; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the same Holy Spirit, ever one God, world without end. Amen.

Whit Monday

Send, we beseech thee, Almighty God, thy Holy Spirit into our hearts: that he may direct and rule us according to thy will, comfort us in our afflictions, defend us from all error, and lead us into the truth; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the same Holy Spirit, ever one God, world without end. Amen.

The Solemnity of Pentecost

Very often we read in the Gospels that something is “in fulfillment of the Scriptures.” The Solemnity of Pentecost is exactly that: it is “in fulfillment of the Scriptures.”

The word itself indicates “fifty.” Originally it was an Old Testament religious festival, but it took on fresh importance in the New Testament. In Old Testament Israel, the first of the grain harvest was an important event. It meant that the people would have sufficient food for the coming year, and there were great ceremonies surrounding the harvest. Every year, fifty days after the first of the grain was harvested, there would be a festival. Processions of pilgrims would bring baskets of their first fruits to the temple as a thank offering for the harvest. In later Judaism, Pentecost marked another great event, because it was seven weeks after the Passover Sabbath, which was the time to celebrate the giving of the Law at Sinai where God had made a people for Himself.

And now, in the age of the New Covenant, the fifty day period marks a new understanding of a different kind of harvest – a mystical harvest, in which Christ becomes a kind of supernatural grain. His crucifixion and death comprised a new kind of harvest. Christ, the mystical grain, was buried. And fifty days after the promised Seed had been buried in the ground and sprang to life on the third day, there was a harvest festival of the resurrection. Fifty days after His exodus through death into life Jesus gave a new law – the law of love – making for Himself a people, His new Israel, His Holy Catholic Church. That is why we call Pentecost the “birthday of the Church” – it is a day of celebration for the outpouring of the Spirit and the beginning of the spread of the Gospel to all nations. Seven weeks after Christ died and rose from the dead, He breathed the wind and fire of the Holy Spirit upon His Church.

O God, who as at this time didst teach the hearts of thy faithful people, by sending to them the light of thy Holy Spirit: grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in his holy comfort; through the merits of Christ Jesus thy Son our Lord, who liveth and reigneth with thee, in the unity of the same Holy Spirit, ever one God, world without end. Amen.

St. Norbert, Confessor and Bishop

St. Norbert was born about the year 1080 and his early life was one of ease and selfishness. It was an easy move for him to enter into the pleasure-loving German court. He had no hesitation about availing himself of every opportunity for enjoyment. To ensure his success at court, he also had no qualms about accepting holy orders as a canon and whatever financial benefices that came with that position. However, he did hesitate at becoming a priest, because even in his selfishness and casual attitude toward religion, he realized that the priesthood had serious responsibilities.

One day as Norbert was out riding, a thunderstorm came up suddenly. Norbert, who was always meticulous about his appearance, was buffeted by the high winds, and was soaked by the rains. A sudden flash of lightning startled his horse, throwing Norbert to the ground.

For almost an hour he lay unmoving. When he awoke his first words were, "Lord, what do you want me to do?" In response Norbert heard in his heart, "Turn from evil and do good. Seek peace and pursue it."

He immediately devoted himself to prayer and penance, and began the instruction for the priesthood he had avoided previously. He was ordained in 1115. His complete conversion and change in life caused some who remembered him previously to accuse him of hypocrisy. Norbert responded by giving everything he owned to the poor, after which he went to the pope for permission to preach.

With the pope's blessing, Norbert became an itinerant preacher, traveling through Europe with two companions. As a response to his old ways, he now chose the most difficult ways to travel, such as walking barefoot in the middle of winter through snow and ice. Unfortunately the two companions who followed him died from the difficult and demanding way of life. But Norbert was gaining the respect of those sincere clergy who had despised him before.

The pope encouraged him to settle and found a community in the diocese of Laon in northern France. There, in the desolate valley wilderness of Prémontré, Norbert laid the foundations for his religious Order. He chose the rule of St. Augustine for the new community. Communal life was marked by its austerity, its poverty, and its intense liturgical life of prayer.Norbert continued to preach and to attract large numbers to his community.

On July 25, 1126, Norbert was ordained archbishop of Magdeburg and relinquished the leadership of his Order to begin the work of shepherding the vast diocese on the northeastern frontier of the German Empire.

Weakened by his travels and labors, and probably by malaria contracted at Rome, Norbert was in Magdeburg when he died on June 6, 1134.

O God, who didst make blessed Norbert thy Confessor and Bishop an illustrious preacher of thy Word, and through him didst render thy Church fruitful with a new offspring: grant, we beseech thee; that by his intercession and merits, we may be enabled by thy help to practise what he taught, both in word and deed; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Boniface, Bishop and Martyr

Named Winfrith by his well-to-do English parents, Boniface was born probably near Exeter, Devon. As a boy, he studied in Benedictine monastery schools and became a monk himself in the process. For 30 years he lived in relative peace, studying, teaching, and praying. In his early 40s he left the seclusion of the monastery to do missionary work on the Continent. Because his first efforts in Frisia (now the Netherlands) were unsuccessful, Winfrith went to Rome in search of direction. Pope Gregory II renamed him Boniface, "doer of good," and delegated him to spread the gospel message in Germany.

In 719 the missionary monk set out on what was to be a very fruitful venture. He made converts by the thousands. Once, the story goes, he hewed down the giant sacred oak at Geismar to convince the people of Hesse that there was no spiritual power in nature. In 722 the Pope consecrated him bishop for all of Germany. For 30 years Boniface worked to reform and organize the Church, linking the various local communities firmly with Rome. He enlisted the help of English monks and nuns to preach to the people, strengthen their Christian spirit, and assure their allegiance to the pope. He founded the monastery of Fulda, now the yearly meeting place of Germany's Roman Catholic bishops. About 746 Boniface was appointed archbishop of Mainz, where he settled for several years as head of all the German churches.

Over the years he kept up an extensive correspondence, asking directives of the popes, giving information about the many Christian communities, and relaying to the people the popes' wishes. In 752, as the pope's emissary, he crowned Pepin king of the Franks. In his 80s and still filled with his characteristic zeal, Boniface went back to preach the gospel in Frisia. There, in 754 near the town of Dokkum, Boniface and several dozen companions were waylaid by a group of savage locals and put to death. His remains were later taken to Fulda, where he was revered as a martyr to the Christian faith.

- From various sources

O God, who raised up the holy Bishop and Martyr Saint Boniface from the English nation to enlighten many peoples with the Gospel of Christ: grant, we pray; that we may hold fast in our hearts that faith which he taught with his lips and sealed with his blood; through the same Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Charles Lwanga & Companions

Charles was one of twenty-two Ugandan martyrs who had converted from paganism. He was baptized in November 1885, a year before his death, and became a moral and spiritual leader among the converts. He was the chief of the royal pages under the king, Mwanga, and was considered the strongest athlete of the court.

Mwanga was a wicked king, and very violent, using his power to try and force the young men into immoral acts. Charles was a catechist, and instructed the young men who were serving in the king's court in the Catholic Faith and he baptized them. He inspired and encouraged his companions to remain chaste and faithful.

Mwanga was a superstitious pagan king who originally was tolerant of Catholicism. However, his chief assistant, Katikiro, slowly convinced him that Christians were a threat to his rule. He convinced the king that if these Christians would not bow to him, nor make sacrifices to their pagan god, nor pillage, massacre, nor make war, what would happen if his whole kingdom converted to Catholicism?

When Charles was sentenced to death, he seemed very peaceful, even cheerful. He was to be executed by being burned to death. While the pyre was being prepared, he asked to be untied so that he could arrange the sticks. He then lay down upon them. When the executioner said that Charles would be burned slowly to death, Charles replied by saying that he was very glad to be dying for the True Faith. He made no cry of pain but just twisted and moaned, "Kotanda! (O my God!)." He was burned to death by Mwanga's order on June 3, 1886. The other young men were martyred in various ways, and together they were canonized by the Church.

O God, by whose providence the blood of the martyrs is the seed of the Church: Grant that we who remember before thee the blessed martyrs of Uganda, St. Charles Lwanga and his Companions, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience even unto death, and by their sacrifice brought forth a plentiful harvest; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

St. Marcellinus and St. Peter

St. Marcellinus and St. Peter the Exorcist were martyred during the Diocletian persecution in about the year 304. The early church held them in very high honor, and evidence of that is the great basilica which the Emperor Constantine built over their tombs, and their names are included in the Roman Canon of the Mass.

Pope St. Damasus, who was born at about the same time as the two saints were martyred, says that he heard the story of these two martyrs from their executioner who had become a Christian after their deaths. Marcellinus was a priest, and Peter was an exorcist. Peter had been put into prison at Rome by the judge Serenus, simply for confessing the Christian faith.

During his imprisonment Peter set free Paulina, the daughter of Artemius, the keeper of the prison, from an evil spirit which tormented her. Upon this, Artemius and his wife and all their house, with their neighbors who had run together to see the strange thing, were converted to Jesus Christ. Peter was set free by the jailer, and he brought all the new converts to Marcellinus the priest, who baptized them all.

When the judge Serenus heard of it, he called Peter and Marcellinus before him, and demanded that they deny Christ. They both refused to deny their faith, so they were separated, and Marcellinus the priest was treated in a particularly cruel way. He was beaten and stripped of his clothing, and was shut up in a completely dark cell which had broken glass strewn all over the floor. The slightest movement caused his flesh to be sliced open. Peter was in a nearby cell, and they comforted one another by loudly proclaiming their faith. When it was obvious they wouldn't deny Christ, they were brought out of their cells and were beheaded. Their bodies were taken far outside the city and thrown deep in a dark forest so they would never be found. As it happened, a Christian woman did find their bodies, and she had them brought back and buried their bodies in the catacombs. Their tombs became a place of pilgrimage for the early Christians, who were inspired by their faithful witness even to death.

O God, who makest us glad with the yearly festival of thy Martyrs, Marcellinus and Peter: grant, we beseech thee; that as we do rejoice in their merits, so we may be enkindled to follow them in all virtuous and godly living; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.