St. Romuald

Saint Romuald, who founded the Camaldolese monastic order during the early eleventh century, did not always appear to be called to the religious life. He was born into an aristocratic family and grew up in luxury. His life had little in the way of self-restraint or religious devotion.

It was a shocking tragedy that changed the course of his life.. When Romuald was twenty years old, he saw his father Sergius kill one of his relatives in a dispute over some property. Romuald was horrified by the crime he had witnessed, and he was moved to take refuge in a monastery to do penance for his father.

The experience in the monastery awakened a vocation in him, and he had the overwhelming desire to live an entire life of penance as a monk. In fact, Romuald’s father Sergius repented of his crime and ultimately followed his son into religious life.

Romuald traveled extensively, serving the Church, and eventually helping to establish or reform almost a hundred hermitages and monasteries. His work resulted in the foundation of the Camaldolese order in 1012, when a piece of land called the “Camaldoli,” was given to Romuald. His monastic foundation combined hermits’ cells with community life, giving it a distinct identity and charism.

Here is the “Brief Rule” of St. Romuald for his monks:

Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms — never leave it.

If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the Psalms in your heart and to understand them with your mind.

And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more.

Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor.

Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes nothing and eats nothing but what his mother brings him.

O God, who through Saint Romuald didst renew the manner of life of hermits in thy Church: grant, we beseech thee; that, denying ourselves and following Christ, we may merit to reach the heavenly realms on high; 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. Richard of Chichester

Richard of Wyche was born in 1197 at Droitwyche, the son of a prosperous yeoman farmer. He and his brother were orphaned at an early age, and an incompetent guardian wasted the inheritance. Richard worked long and hard to restore the family property, and when he had succeeded, he turned it over to his brother and went off to Oxford to become a scholar. He was too poor to afford a gown or a fire in winter, but he did very well at his studies, with Robert Grosseteste among his teachers, and he established what would be a lifelong friendship with his tutor, Edmund Rich (Edmund of Abingdon). He studied canon law at Oxford (and probably also at Paris and Bologna) and, having acquired a doctorate, he became Chancellor of Oxford in 1235.

Meanwhile, his tutor had become Archbishop of Canterbury, and soon asked Richard to become his Chancellor. When the Archbishop rebuked King Henry III for keeping various bishoprics vacant as long as possible (because as long as they were vacant their revenues went to the Crown), Henry forced him into exile, and Richard accompanied him to France and nursed him in his final illness. After the Archbishop's death in 1240, Richard studied at the Dominican house in Orleans, and was ordained priest in 1243.

In 1244 he was elected Bishop of Chichester, but Henry would not recognize the election, locked him out of the bishop's residence, and pocketed the revenues. Richard accepted shelter with a village priest, and spent the next two years walking barefoot through his diocese, preaching to fishermen and farmers, and correcting abuses. He held synods to legislate, and insisted that the sacraments must be administered without payment, and the Liturgy celebrated with reverence and order. The clergy were required to be celibate, to wear clerical dress, and to live in the parishes to which they were assigned and to carry out their duties in person. The laity were required to attend services on all Sundays and holy days, and to know by heart the Lord's Prayer, the Hail Mary, and the Apostles' Creed. After two years, Henry was pressured into recognizing Richard as Bishop, but Richard continued to live as he had before. He caught a fever and died in 1253.

A well-known prayer written by him reads in part as follows:

Thanks be to Thee, my Lord Jesus Christ

For all the benefits Thou hast given me,

For all the pains and insults Thou hast borne for me.

O most merciful Redeemer, friend and brother,

May I know Thee more clearly,

Love Thee more dearly,

Follow Thee more nearly,

Day by day.  Amen.

Second Sunday after Trinity

Jesus said, “With what can we compare the kingdom of God, or what parable shall we use for it? It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.”

As He usually does, our Lord uses stories – parables – to teach important lessons, especially lessons about the kingdom, in which God is acknowledged as King of the universe. He compares God's Kingdom to a mustard seed which, small as it is, grows into something quite impressive.

When it comes to the Kingdom of God, we are called by Christ to be part of building it up, but we are not to be worried by small beginnings. It might seem as though our efforts produce such negligible results, and yet even a small effort, if it is repeated over and over, can have dramatic results. Every good work must have a beginning. Nothing arrives full-grown. When it comes to the Kingdom of God, each of us has the responsibility to do our duty, and all our efforts cumulatively will have a tremendous effect on the spread of the Kingdom.

Sometimes, looking at the state of things around us, it is understandable that we get impatient and discouraged. And yet, those feelings come to us only when we forget that it is God’s Kingdom, and not our own, that Christ asks us to build with Him. It is our task to take care of our own little corner of the garden, and we need to let the God of the Universe oversee the whole field.

Remember the motto of St. David of Wales: “Do the little things.” When we do those little things in our own circle, with our family and friends and acquaintances, we will see God’s Kingdom growing around us, even though it might seem almost imperceptible. We have God’s promise: His Kingdom will triumph.

The Immaculate Heart of Mary

Following upon the Solemnity of the Most Sacred Heart of Jesus is the commemoration of the Immaculate Heart of Mary.  Here is a prayer for consecrating ourselves to her motherly heart.

O Mary, Virgin most powerful and Mother of mercy, Queen of Heaven and Refuge of sinners; we consecrate ourselves to thy Immaculate Heart. We consecrate to thee our very being and our whole life: all that we have, all that we love, all that we are. To thee we give our bodies, our hearts, and our souls; to thee we give our homes, our families, and our country. We desire that all that is in us and around us may belong to thee, and may share in the benefits of thy motherly blessing. And that this act of consecration may be truly fruitful and lasting, we renew this day at thy feet the promises of our Baptism and our First Holy Communion.


We pledge ourselves to profess courageously and at all times the truths of our holy Faith, and to live as befits Catholics, who are submissive to all directions of the Pope and the Bishops in communion with him. We pledge ourselves to keep the commandments of God and of His Church, in particular to keep holy the Lord’s Day. We pledge ourselves to make the consoling practices of the Christian religion, and above all, Holy Communion, an important part of our lives, in so far as we are able to do.


Finally, we promise thee, O glorious Mother of God and loving Mother of men, to devote ourselves wholeheartedly to the spreading of devotion to thy Immaculate Heart, in order to hasten and assure, through thy queenly rule, the coming of the Kingdom of the Sacred Heart of thine adorable Son Jesus Christ, in our own country, and in all the world; as in Heaven, so on earth. Amen.

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Pictured: "Immaculate Heart of Mary"

by Charles Bosseron Chambers (1882-1964)

The Most Sacred Heart of Jesus

When there was no such concept as time, before creation, God existed as the Holy Trinity, in fellowship with Himself, and His love existed within that communion. With the creation, humanity was brought into that communion of divine love. The love of God was the only love there was then, the love of God is the only love there is now, and the love of God is the only love there will ever be. We are not creators of love, but we are the receivers and transmitters of the love of God. And we can transmit only as much as we receive. To tell us of His love, God sent his only Son. “The Word was made flesh and dwelt among us.” Jesus is the greatest expression of the love of God for us and He is the greatest expression of the human response to that love.

Jesus as the divine Son of God was also human, the son of Mary. He spoke with divine authority but He spoke in human language. He spoke in the simple language of the ordinary people of His day about the things they were most familiar with: the birds of the air, the lilies of the field, the sower and the seed, the vine and the branches. When He wanted to tell His apostles how important they were He said that they were the “light of the world” and the “salt of the earth.” And when He wanted to tell us of God’s love He used the heart, the human symbol of love. He told us that we should learn of Him, that He was meek and humble of heart, and we would find rest for our souls.

The contemporaries of Jesus knew this meek and humble heart of Jesus and they knew that it beat with unconditional love for them. Rough, simple fishermen left their boats and nets to follow him. Learned doctors sat at His feet to hear His wisdom. A tax collector left his money table to become His disciple. Multitudes followed Him for days, and so captivated were they that they forgot to bring food to eat. The sick fought their way through the crowds just to touch the hem of His garment. And they all found peace and rest for their souls.

In a time when man desperately needs God’s love, here he can find it, in the Lord Jesus Christ, whose Sacred Heart is a refuge where God’s love may be found, a fountain from which God’s love is poured out upon us.

O God, who hast suffered the Heart of thy Son to be wounded by our sins, and in that very Heart hast bestowed on us the abundant riches of thy love: grant, we beseech thee; that the devout homage of our hearts which we render unto him, may of thy mercy be deemed a recompense acceptable in thy sight; 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.

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Pictured: "Sacred Heart of Jesus"

by Charles Bosseron Chambers (1882 - 1964)

St. Columba of Iona

St. Columba, or Columkill, apostle of the Picts, was of illustrious Irish descent. He was brought up in the company of many saints at the school of St. Finian of Clonard. Being an ordained priest, and having founded many churches in Ireland, he went to Scotland with twelve companions, and there converted many of the northern Picts to the faith of Christ. He founded the monastery of Iona which became the nursery of saints and apostles. He also evangelized the northern English. He died on June 9, 597 at the foot of the altar at Iona while blessing his people, and was buried, like St. Brigid, beside St. Patrick at Downpatrick in Ulster.

We pray thee, O Lord, inspire our hearts with the desire of heavenly glory: and grant that we, bringing our sheaves with us, may hither attain where the holy Abbot Columba shineth like a star before 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.

Solemnity of Corpus Christi

Everything about the Solemnity of Corpus Christi draws our attention to our Lord and Saviour Jesus Christ. This is the day when the Church gathers up ancient mysteries and makes them new. We look to the mystifying figure of Melchizedek, the king of Salem and high priest to Abram. We look to young Isaac carrying the wood upon which his father Abraham intended to offer him in sacrifice. We envision the children of Israel looking upon the bronze serpent lifted high upon the staff of Moses, and we marvel with the Israelites as they eat their fill of the manna. In all those things, and more, we see the foreshadowing of Jesus Christ our great High Priest who offers Himself for us in sacrifice.

All these things point to Jesus, about whom the scripture tells us, “though He was in the form of God, did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being born in the likeness of men. And being found in human form He humbled himself and became obedient unto death, even death on a cross.”

This is the central mystery, brought before us on the Solemnity of Corpus Christi: that is, Jesus Christ humbling Himself, and coming to us, and remaining with us under the forms of bread and wine, all for the sake of His love for us. At the Annunciation He took upon Himself human flesh. At the Nativity the God of creation was cradled in the arms of a human mother. During His Passion the Lord was abused by the very ones He came to save. When He died, the eternal God breathed His last, and when He was buried, the God who is Light consecrated the darkness of the grave. God did this, and then left the Holy Mass as the continual and living Presence of it all.

What was His purpose? What was His plan, and how can we understand it? We should cast our minds back to our first parents, Adam and Eve. Created in the image and likeness of God, they were placed in a perfect communion with their Creator. They were told that all things were theirs, and that there was only one thing they could not do; namely, that they were not to eat of the fruit of the tree of the knowledge of good and evil. That, of course, was the one thing that they were tempted to do.

Remember the words of Satan as he tempted Eve. He said, “Surely you will not die... no... your eyes shall be opened, and you shall be as God Himself, knowing good and evil...” That was their sin: through their disobedience, they grasped at equality with God, and in so doing, they lost their communion with God. St. Paul reminds us that our Lord Jesus “did not regard equality with God something to be grasped...” In other words, Jesus didn’t need to snatch at equality with God.... no, it is His by right. And also, it means that He didn’t clutch at equality with God as something to hold jealously to Himself. Rather, He laid it down willingly for the sake of our salvation.

The fact of all this – the laying down of His life, His sacrifice upon the Cross – are all spoken of by Christ as being a necessity, as something indispensable. The shadow of the Cross stretches over His life. He speaks of His blood as being shed for the remission of sins, and His body as being given for His disciples. He says that He has come to give His life as a ransom for many.

All of this prepares us for what we find in the teaching of the apostles. We find in their teaching a great stress upon the death of Christ, and that the greatest blessings and highest gifts are always connected with His suffering and with the shedding of His blood. Throughout Scripture we read of forgiveness, of redemption, of healing, of cleansing, of sanctification - of atonement - all won for us by the death of our Lord Jesus Christ. It all comes to us through the great fact of history, that He was lifted up upon the Cross, and there He died – and He has left us the Most Holy Sacrament of the Altar, which gives us immediate and daily access to all His saving work.

Here is the point that Christ makes: that when He is lifted up upon the Cross, it is the Atonement which He accomplishes – “And I, if I be lifted up, will draw all men unto myself...” He says. The great gulf is bridged, and mankind is once more made “at one” with God, just as we were before the Fall of our first parents, Adam and Eve. The gates of heaven are opened to us. It is all made possible through the lifting up of Christ, and His death upon the Cross.

He was lifted up upon the Cross so that we can be lifted up to heaven. He was broken so that we can be made whole. The only lesson we need to learn is to be learned at the foot of the Cross of Jesus Christ – that even though we are sinful and fall short of the glory of God, in spite of it all, God loves us with that yearning, passionate love which led Him to give Himself to be lifted up for us. Our hearts cannot help but be broken open to receive that Love which knows no rest and which never tires until it has found us, and has brought us to our true home in Christ’s kingdom.

So on the Solemnity of Corpus Christi we look to Jesus. We see Him humble Himself by taking upon Himself the outward forms of bread and wine, and we see Him lifted up resplendent in the Most Holy Sacrament of the Altar.

And He does it all for a reason. He does all this to be with us, and to allow us to be with Him. He does this so that we can spend time with Him. He does it because of His intense and eternal love for all of us, and He asks us to return that love by giving Him our worship and obedience, by living lives worthy of our calling to be members of His Body.

O God, who in a wonderful Sacrament hast left unto us a memorial of thy Passion: grant us, we beseech thee, so to venerate the sacred mysteries of thy Body and Blood; that we may ever know within ourselves the fruit of thy redemption; who livest and reignest with the Father, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Pictured: Detail from "Blessing of the Wheat at Artois"
by Jules Breton (1827-1906)

 

St. Boniface, Bishop and Martyr

Named Winfrith by his well-to-do English parents, Boniface was born 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 and Companions

Charles was one of twenty-two Ugandan martyrs who had converted from paganism to the Catholic faith. 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 Pope St. Paul VI. In the ceremony canonizing the Catholic martyrs, Pope Paul mentioned also the Anglicans who suffered under the wicked King Mwanga, saying: "Nor, indeed, do we wish to forget the others who, belonging to the Anglican confession, confronted death in the name of Christ."

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, Martyrs

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. As a result of 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 would not 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.

St. Justin Martyr

St. Justin was an apologist, and was one of the most important Christian writers of the second century. He was a Greek and was born in Palestine. From the time of his childhood he loved to study, and by the time he was a young man he was so taken with the love of philosophy and the desire of truth, that he became a serious student of philosophy and examined the teaching of all the great philosophers, looking for ultimate truth. He was disappointed in his search, because he found they could go only a certain distance, but ultimately each philosophy contained a faulty kind of wisdom, and each one contained error. One day he met a very old man who was a stranger to him. This old man opened the scriptures to Justin, and explained the Christian faith. Justin understood this as the truth he had been looking for – he saw that it completed all of the partial truths had had been studying up until that time. After that encounter he constantly studied the Scriptures, and he lived the Christian faith. Having come to the knowledge of Jesus Christ, Justin devoted himself completely to the composition of many books explaining and propagating the Christian faith.

Among the most famous of the works of Justin are his two Apologies or Defenses of the Christian faith. He even presented these Apologies to the Roman Senate, in an attempt to stop the persecution of the Church. Some were convinced, and for a while the persecutions stopped. But eventually there were those in power who wanted to crush the Church because of their own wicked ways of living. Justin was brought before Rusticus, the Prefect of Rome, and he was questioned about the doctrine of the Christians. Justin gave a complete defense of the Christian faith, but Rusticus himself lived a cruel and wicked life, so he didn’t want to hear it. He made Justin choose whether he would sacrifice to the gods or suffer a cruel scourging. Justin answered that he had always wanted to suffer for the Lord Jesus Christ because he knew it would bring him to heaven. The prefect sentenced Justin to death. He was horribly scourged, and then beheaded.  This man who sought the truth and found it in Christ, became a great martyr for the faith.

O God, who through the foolishness of the Cross didst wondrously teach blessed Justin Martyr the excellent knowledge of Jesus Christ: grant to us by his intercession; that, driving away the errors that beset us, we may attain unto steadfastness of faith; 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.

Visitation of the Blessed Virgin Mary

The Feast of the Visitation honours the Blessed Virgin Mary, who bore in her womb the Incarnate Word of God. It shows her as the first missionary and evangelist, as she takes the Word to her cousin Elizabeth. The unborn infant, St. John, was cleansed from original sin as the two expectant mothers embraced. St. Elizabeth addressed her as the "Mother of the Lord," and Mary responded with the great canticle of praise, the Magnificat:

"My soul doth magnify the Lord : and my spirit hath rejoiced in God my Saviour.
For he hath regarded : the lowliness of his handmaiden.
For behold, from henceforth : all generations shall call me blessed.
For he that is mighty hath magnified me : and holy is his Name.
And his mercy is on them that fear him : throughout all generations.
He hath shewed strength with his arm : he hath scattered the proud in the imagination of their hearts.
He hath put down the mighty from their seat : and hath exalted the humble and meek.
He hath filled the hungry with good things : and the rich he hath sent empty away.
He remembering his mercy hath holpen his servant Israel : as he promised to our forefathers, Abraham and his seed for ever."

O God, who didst lead the Blessed Virgin Mary to visit Elizabeth, to their exceeding joy and comfort: grant unto thy people; that as Mary did rejoice to be called the Mother of the Lord, so we may ever rejoice to believe the Incarnation of thine Only Begotten Son; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Pictured: "The Visitation" by Carl Heinrich Bloch (1834-1890)

Memorial Day

O LORD our God, whose Name only is excellent and thy praise above heaven and earth: we thank thee for all those who counted not their lives dear unto themselves but laid them down for their friends; grant us, we beseech thee, that having them always in remembrance we may imitate their faithfulness and sacrifice; 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 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.