A Eucharistic Examen



Recent history gives evidence of a number of concerns when it comes to life in our times. Tragic and horrific Church scandals have harmed countless people of all ages, particularly the young. Many people’s confidence and trust in the Church has waned if not been crushed. War, terrorism, violence - nationally and globally - have broken the spirits of many. Political, social and ecclesial divisiveness together with economic turbulence and climate concerns have robbed many of a sense of peace and filled many hearts with anxiety. Each day seems to bring about more bad news that numbs the heart and perhaps asks, is there any hope? Christianity has always responded with an emphatic YES, a yes that consists in proclaiming the Good News of Jesus, risen and alive Who offers all people a connection with Him and a way of living that will create a peace that cannot be engineered humanly or fabricated by any person; a peace that is transformative and eternal. The challenge, however, is to know that this Proclamation is not magic. Jesus is not a Pollyanna. Proclaiming and then the necessary response of living Jesus is not waving a spiritually magic wand and poof, all is well. It does not work that way. When Jesus originally sounded the Good News of the Kingdom (Mark 1:14-15), He commanded two responses: trust (believing) and conversion (metanoia), period. It was this believing and willingness to change that led so many to listen to Jesus' words and eventually be fed by Him (see Scriptures for this Sunday). Perhaps this approach to Jesus and His Good News, trust and conversion, is a great place to start for this Sunday’s Solemnity and the start of Eucharistic Revival.

In the midst of meetings, committees, plans, programs, etc. that characterize much of ecclesial life, it is essential to recall these words of Jesus as His Public Ministry unfolded: trust and conversion. ‘Education’ (more properly, evangelization that leads to catechesis!) and other human activities do have a place in Christian living but they can never usurp the primacy of being in communion with Jesus Who blesses believers with the Gift of Holy Spirit to be drawn to God our Father (Catechism of the Catholic Church, 426). The Fathers of the Church preferred catechesis as the term to describe being formed as a disciple of Jesus, not education and certainly not a program. True, catechesis involves imparting knowledge about Jesus but this knowledge is always in service of trust and conversion, never an end in itself. Historically, the Church battled numerous movements that viewed religious knowledge as the source of salvation and only provided information about Jesus. All these movements, most notably Gnosticism, were deemed heretical by the Church. Gnosticism contended that salvation was the product one’s work to obtain secret knowledge. Once that knowledge was obtained (whatever the knowledge was), one was saved. Saint Irenaeus, one of the more famous defenders of the Church against Gnosticism, taught that Christianity is not about acquiring secret knowledge but is fundamentally relational, grounded in the very relational living of God the Father, God the Son and God the Holy Spirit.

Hence, it would seem opportune to examine ‘where we’re at’ as a disciple of Jesus Who blesses us with an invitation to live His life. When Jesus directed us at His Last Supper to “do this in memory of Me” (Luke 22:19), He taught us how to connect with Him in a most intimate and relational way. While involving a dimension of recall, remembrance in Hebrew (zakar) is all about relational living: re-connect, re-join, re-establish. Perhaps the following examen sparked by a Eucharistic hymn of old, Ave verum corpus, may help us to be drawn by the Lord's Grace into a deeper encounter with Him in His Most Holy Body and Blood. Even though historians debate the author, (some say Saint Thomas Aquinas, others Pope Innocent III, IV or perhaps even V), the text offers some points for reflections appropriate for today’s Solemnity.




“Ave, verum corpus natum de Maria Virgine,” - Hail, true body born of the Virgin Mary: Jesus is a real Person, period. He is not a myth. He is not a fictitious person of an imaginary story. Even before pondering His Presence in the Most Holy Eucharist, we have to ask ourselves, ‘do I (and we as a community of faith) believe that Jesus Christ is a real Divine Person Who once lived among us at a particular time and in a particular place with both divine and human natures (the Mystery of the Incarnation)?’ Do I believe this Person preached and lived a new way of life called the Kingdom of God that called one to daily conversion and belief? Do I adore and worship Him as the God-man, the High Priest Who, in the words from Hebrews “cleanses our consciences from dead works to worship the living God?” Do I live Sunday as the Lord’s Day? Do my actions, attitudes and attire at Mass give evidence that I am in the presence of the Living Lord of life? Do I arrive early enough to prepare for Mass - and - do I stay after Mass for a few moments of thanksgiving?

“Vere passum immolatum in Cruce pro homine,” - Who truly suffered, sacrificed on the Cross for man: Jesus’ message of Kingdom living cost Him His human life as an innocent victim. His life among us was eminently self-less. Do I (and we as a community of faith) live sacrificially or is life on my terms? Do I project and live an attitude of entitlement? Do I charitably serve the needs of others as Jesus did in His ministry? Do I give preference in my life for the poor or is life about my time and my possessions?

“Cujus latus perforatum unda fluxit et sanguine,” - Whose pierced side overflowed with water and blood: Even in death, Jesus gives life and blesses us with His Presence: water (the Gift of Baptism) and blood (the Gift of the Most Holy Eucharist). How often have I considered the ‘price’ Jesus paid for our salvation? Do I recognize and reverence His Presence sacramentally and in the people around me by avoiding gossip, slander, lies, character assassination and being a busybody, prying into everyone else’s business except my own?

“Esto nobis praegustatum in mortis examine.” - Be for us a foretaste in the test of death: Jesus teaches with His life that there is more to life than what we see around us. The goodness of life in the here-and-now is temporary. We live fully in the present knowing that our lives are being drawn to an eternity of life and love, or as Hebrews states, “the promised eternal inheritance.” Hence, do I live with a view towards the eternity of life with Father, Son and Holy Spirit – OR – do “I want it all, and I want it now?” Do I assist others in helping them to live Jesus’ life? Am I a source of encouragement that builds up the Body of Christ in unity or do I harm the Body of Christ through my negativity, pessimism, divisiveness and taking delight in the errors or misfortunate of others?

In the end, this Solemn Day reminds us that the Gift of the Most Holy Eucharist, similar to last week's celebration of the Most Holy Trinity, is not a thing to be figured out, but a Person Who calls us as His Body to be in communion with Him as we joyfully, charitably and selflessly serve His Father in the power of the Holy Spirit and one another.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 






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Memorial of
Saint Charles Lwanga and Companions

“Some Sadducees, who say there is no resurrection, came to Him and put this question to Him …” (Mark 12:18.)

Tertullian of Carthage comments on this verse from the First Reading proclaimed at Mass today:

“They put to him the strongest case they could to impair his credibility. They fashioned a contorted argument to pursue the question which they had initiated. Their deceptive inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection. They assumed the case of a woman who had married seven brothers, so as to make it doubtful as to which of them she should be restored.1 Now, let the gist both of the question and the answer be kept steadily in view, and the discussion is settled at once in this way: The Sadducees indeed denied the resurrection, while the Lord affirmed it. In affirming it, he reproached them as being both ignorant of the Scriptures—which declare the resurrection—and disbelieving of the power of God as able to raise the dead. He then spoke without ambiguity of the dead being raised.” (On the Resurrection of the Flesh, 36.)



Collect
O God,
Who have made the blood of Martyrs
the seed of Christians, mercifully grant
that the field which is Your Church,
watered by the blood
shed by Saints Charles Lwanga
and his companions, may be fertile and
always yield You an abundant harvest.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever. Amen



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 




The glory of the martyrs — a sign of rebirth



Pope Saint Paul VI
Bishop of Rome

An excerpt from the Canonization Homily of Saint Charles Lwanga and Companions

Memorial of Saint Charles Lwanga and Companions, Martyrs

The African martyrs add another page to the martyrology —  the Church’s roll of honor — an occasion both of mourning and of joy. This is a page worthy in every way to be added to the annals of that Africa of earlier times which we, living in this era and being men of little faith, never expected to be repeated.

In earlier times, there occurred those famous deeds, so moving to the spirit, of the martyrs of Scilli, of Carthage, and of that “white robed army” of Utica commemorated by Saint Augustine and Prudentius; of the martyrs of Egypt so highly praised by Saint John Chrysostom, and of the martyrs of the Vandal persecution. Who would have thought that in our days we should have witnessed events as heroic and glorious?

Who could have predicted to the famous African confessors and martyrs such as Cyprian, Felicity, Perpetua and — the greatest of all — Augustine, that we would one day add names so dear to us as Charles Lwanga and Matthias Mulumba Kalemba and their twenty companions? Nor must we forget those members of the Anglican Church who also died for the name of Christ.

These African martyrs herald the dawn of a new age. If only the mind of man might be directed not toward persecutions and religious conflicts but toward a rebirth of Christianity and civilization!

Africa has been washed by the blood of these latest martyrs, the first of this new age (and, God willing, let them be the last, although such a holocaust is precious indeed). Africa is reborn free and independent.

The infamous crime by which these young men were put to death was so unspeakable and so expressive of the times. It shows us clearly that a new people needs a moral foundation, needs new spiritual customs firmly planted, and to be handed down to posterity. Symbolically, this crime also reveals that a simple and rough way of life—enriched by many fine human qualities yet enslaved by its own weakness and corruption—must give way to a more civilized life wherein the higher expressions of the mind and better social conditions prevail.


Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

 

Tuesday of the Ninth Week in Ordinary Time



“They came and said to him, “Teacher, we know that you are a truthful man and that you are not concerned with anyone’s opinion. You do not regard a person’s status but teach the way of God in accordance with the truth. Is it lawful to pay the census tax to Caesar or not? Should we pay or should we not pay?” (Mark 12:14.)

Saint Justin of Rome comments on this verse from the Gospel proclaimed at Mass today:

“So we worship God only, but in temporal matters we gladly serve you, recognizing you as emperors and rulers, and praying that along with your imperial power you may also be found to have a sound mind. Suppose you pay no attention to our prayers and our frank statements about everything. That will not injure us, since we believe, and are convinced without doubt, that everyone will finally experience the restraint of divine judgment in relation to their voluntary actions. Each will be required to give account for the responsibilities which he has been given by God” (First Apology, 17.)



Collect
O God,
Whose providence never fails in its design,
keep from us, we humbly beseech You,
all that might harm us and
grant all that works for our good.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
God, for ever and ever.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen



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On false spiritual peace



Saint Dorotheus of Gaza
Abbot

An excerpt from his collection of teachings

Tuesday of the Ninth Week in Ordinary Time

The man who finds fault with himself accepts all things cheerfully—misfortune, loss, disgrace, dishonor and any other kind of adversity. He believes that he is deserving of all these things and nothing can disturb him. No one could be more at peace than this man.

But perhaps you will offer me this objection: “Suppose my brother injures me, and on examining myself I find that I have not given him any cause. Why should I blame myself?”

Certainly if someone examines himself carefully and with fear of God, he will never find himself completely innocent. He will see that he has given some provocation by an action, a word or by his manner. If he does find that he is not guilty in any of these ways, certainly he must have injured that brother somehow at some other time. Or perhaps he has been a source of annoyance to some other brother. For this reason he deserves to endure the injury because of many other sins that he has committed on other occasions.

Someone else asks why he should accuse himself when he was sitting peacefully and quietly when a brother came upon him with an unkind or insulting word. He cannot tolerate it, and so he thinks that his anger is justified. If that brother had not approached him and said those words and upset him, he never would have sinned.

This kind of thinking is surely ridiculous and has no rational basis. For the fact that he has said anything at all in this situation breaks the cover on the passionate anger within him, which is all the more exposed by his excessive anxiety. If he wished, he would do penance. He has become like a clean, shiny grain of wheat that, when broken, is full of dirt inside.

The man who thinks that he is quiet and peaceful has within him a passion that he does not see. A brother comes up, utters some unkind word and immediately all the venom and mire that lie hidden within him are spewed out. If he wishes mercy, he must do penance, purify himself and strive to become perfect. He will see that he should have returned thanks to his brother instead of returning the injury, because his brother has proven to be an occasion of profit to him. It will not be long before he will no longer be bothered by these temptations. The more perfect he grows, the less these temptations will affect him. For the more the soul advances, the stronger and more powerful it becomes in bearing the difficulties that it meets.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen



Memorial of Saint Justin of Rome,
Martyr



“... may grace and peace be yours in abundance through knowledge of God and of Jesus our Lord....” (2 Peter 1:2-7.)

In commenting on these verses from today’s First Reading, Saint John Chrysostom writes:

“There is nothing to equal this, which is why we pray and seek after the angel of peace. Everywhere we pray for peace in the churches—in the prayers, in the supplications and in the sermons. And the Guardian of the church gives it to us not once or twice but many times over: “Peace be unto you.” Why? Because peace is the mother of all good things and the foundation of our joy. For this reason Christ taught his disciples that when they entered people’s houses they were to say: “Peace be unto you.” Without peace everything else is useless.” (Catena)



Collect
O God, Who through the folly of the Cross
wondrously taught Saint Justin the Martyr
the surpassing knowledge of Jesus Christ,
grant us, through his intercession,
that, having rejected deception and error,
we may become steadfast in the faith.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You in the
unity of the Holy Spirit,
God, for ever and ever.


Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen


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I have accepted the true doctrines
of the Christians



Saint Justin of Rome
Martyr and Apologist

An excerpt from his First Apology in the Defense of Christians

Memorial: Saint Justin of Rome, Martyr

The saints were seized and brought before the prefect of Rome, whose name was Rusticus. As they stood before the judgement seat, Rusticus the prefect said to Justin: “Above all, have faith in the gods and obey the emperors.” Justin said: “We cannot be accused or condemned for obeying the commands of our Savior, Jesus Christ.”

Rusticus said: “What system of teaching do you profess?” Justin said: “I have tried to learn about every system, but I have accepted the true doctrines of the Christians, though these are not approved by those who are held fast by error.”

The prefect Rusticus said: “Are those doctrines approved by you, wretch that you are?” Justin said: “Yes, for I follow them with their correct teaching.”

The prefect Rusticus said: “What sort of teaching is that?” Justin said: “Worship the God of the Christians. We hold him to be from the beginning the one creator and maker of the whole creation, of things seen and things unseen. We worship also the Lord Jesus Christ, the Son of God. He was foretold by the prophets as the future herald of salvation for the human race and the teacher of distinguished disciples. For myself, since I am a human being, I consider that what I say is insignificant in comparison with his infinite godhead. I acknowledge the existence of a prophetic power, for the one I have just spoken of as the Son of God was the subject of prophecy. I know that the prophets were inspired from above when they spoke of his coming among men.”

Rusticus said: “You are a Christian, then?” Justin said: “Yes, I am a Christian.”

The prefect said to Justin: “You are called a learned man and think that you know what is true teaching. Listen: if you were scourged and beheaded, are you convinced that you would go up to heaven?” Justin said: “I hope that I shall enter God’s house if I suffer that way. For I know that God’s favor is stored up until the end of the whole world for all who have lived good lives.”

The prefect Rusticus said: “Do you have an idea that you will go up to heaven to receive some suitable rewards?” Justin said: “It is not an idea that I have; it is something I know well and hold to be most certain.”

The prefect Rusticus said: “Now let us come to the point at issue, which is necessary and urgent. Gather round then and with one accord offer sacrifice to the gods.” Justin said: “No one who is right thinking stoops from true worship to false worship.”

The prefect Rusticus said: “If you do not do as you are commanded you will be tortured without mercy.” Justin said: “We hope to suffer torment for the sake of our Lord Jesus Christ, and so be saved. For this will bring us salvation and confidence as we stand before the more terrible and universal judgment-seat of our Lord and Savior.”

In the same way the other martyrs also said: “Do what you will. We are Christians; we do not offer sacrifice to idols.”

The prefect Rusticus pronounced sentence, saying: “Let those who have refused to sacrifice to the gods and to obey the command of the emperor be scourged and led away to suffer capital punishment according to the ruling of the laws.” Glorifying God, the holy martyrs went out to the accustomed place. They were beheaded, and so fulfilled their witness of martyrdom in confessing their faith in their Savior.


Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 





The Most Holy Trinity:
the way of living





εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”

“God so loved the world
that he gave his only Son,
so that everyone who believes (πιστεύων, pisteuōn) in him
might not perish
but might have eternal life.


θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)

For many Christians, the word mystery is synonymous with the Most Holy Trinity. Mystery is an excellent word in the theological vocabulary and certainly a necessary word when speaking about the Most Holy Trinity. The difficulty is how western culture understands and uses the word mystery. Mystery is often regarded first and foremost as ‘unknowable,’ ‘can't be figured out’ or ‘incomprehensible.’ Further challenges arise with these (and others) descriptions of mystery from the pragmatic and utilitarian approach of western culture which says, ‘if mystery is unknowable, why bother?’ If I am not going to be able to figure out the Holy Trinity, why waste time? I will simply take ‘it’ on faith and believe, even though I sense some emptiness with this approach to faith living.

There is another angle to consider when it comes to mystery. In the Greek biblical world and into the Age of the Fathers of the Church, the word mystery is part of a family of words stemming from the Greek verb μύω (muō) translated “to close” or “to shut.” A related verb, μυάω (muáō) is often translated “to shut or close the lips” hence silence. Particularly when approaching the Oracles in the ancient Greek world, one would approach the Oracle in silence in order to listen to the guidance offered for living life. Mystery, from the Greek μυστήριον mustērion and related to μύω (muō) came to describe a sacred rite or action requiring one to approach in silence to receive guidance for living life. The important note here is that mystery is not primarily about figuring out the unknown or the incomprehensible. Mystery is about silence ordered to receiving advice or direction for life. No wonder the early Christians in the East adopted the word mystery for so many facets of Christian life. Not only were the primal teachings such as the Most Holy Trinity referred to as a mystery, but in the East the events of Baptism, Confirmation and the Most Holy Eucharist were termed mysteries. In other words, before the Christian West used the word sacraments, the East was using the word mysteries. Baptism as mystery, Confirmation as mystery, Most Holy Eucharist as mystery are not mainly about the unknowable but about living the life of Jesus Christ.

Andrei Rublev's icon of the Holy Trinity in Tretyakov Gallery, Moscow


Despite the original meaning of mystery,’ Christians often try to engage theological algebra on this Solemnity: how can 3 be 1, how can 1 be 3? We attempt an explanation with Saint Patrick's shamrock, or water (ice, liquid, steam) or a candle (wax, wick, flame). Early Christianity had its struggles with articulating an acceptable expression of the Incomprehensible. In fourth-century Constantinople, Saint Gregory of Nyssa quipped, “The whole city is full of it, the squares, the marketplaces, the crossroads, the alleyways; rag dealers, money-changers, food-sellers, they are all busy arguing. If you ask someone to give you change, he philosophizes about the Begotten and the Unbegotten; if you inquire about the price of a loaf, you are told by way of reply that the Father is greater and the Son inferior; if you ask, “Is my bath ready?” the attendant answers that the Son was made out of nothing.”

With all of these thoughts swirling about, what guidance does the Word of God offer us this Sunday as we listen attentively and silently? The Gospel proclamation is a mere 2 verses, popular verses whose citation is often found on placards at sporting events. In these 2 verses, πιστεύω (pisteuō) is used in some form 3 times. πιστεύω (pisteuō) is properly translated “to believe,” yet even with this information another question arises: what does it mean “to believe?” For many, believing — like faith — is often relegated and limited to mere mental activity or mental assent that involves all of 2 nanoseconds. While believing and faith do have transcendent realities associated with each, the fact that a human believes or that a human professes faith means, by definition, that such an action is an act of the whole person: soul AND body.

This point is intensified when looking at the meaning of πιστεύω in the biblical era. πιστεύω (pisteuō) expressed a claim that one made on another for direction in life (hence a connection with mystery). When I or we believed in another, I or we gave over control of the journey’s direction to the person leading the expedition. Naturally, one would have known something about the leader before embarking on the trip, but the full knowledge of who this person is emerges only as the journey unfolds and one experiences the skill, the knowledge, the resources to bring a journey to its proper completion. No wonder πιστεύω (pisteuō) practically became a synonym for trust.

Consequently, on this solemn festival of the Most Holy Trinity we celebrate the Spirit’s gift of πιστεύω (pisteuō) to all. Such permits us to commit the entirety of our lives to the Person Jesus as the Leader of life’s journey. Following Him involves more than knowledge and mental assent; it requires a change of heart visible in the way each thinks, speaks and acts. Following Him requires docility and humility of spirit for “only He [Jesus] can lead us to the love of the Father in the Spirit and make us share in the life of the Holy Trinity.” (Catechism of the Catholic Church, 426.)




PREFACE

It is truly right and just, our duty and our salvations,
always and everywhere to give You thanks,
Lord, holy Father, almighty and eternal God.

For with Your Only Begotten Son and the Holy Spirit
You are One God, One Lord:
not in the unity of a single person,
but in a Trinity of one substance.

For what You have revealed to us of Your glory
we believe equally of Your Son
and of the Holy Spirit,
so that, in confessing of the true and eternal Godhead,
You might be adored in what is proper to each Person,
their unity in substance, and their equality in majesty.

For this is praised by Angels and Archangels,
Cherubim, too, and Seraphim,
who never cease to cry out each day,
as with one voice they acclaim:






The Solemnity of the Most Holy Trinity



“For God so loved the world that he gave His only Son, so that everyone who believes in Him might not perish but might have eternal life.” (John 3:16)

Saint John Chrysostom comments on this verse from today’s Gospel reading:

“The text, “God so loved the world,” shows such an intensity of love. For great indeed and infinite is the distance between the two. The immortal, the infinite majesty without beginning or end loved those who were but dust and ashes, who were loaded with ten thousand sins but remained ungrateful even as they constantly offended him. This is who he “loved.” For God did not give a servant, or an angel or even an archangel “but his only begotten Son.” And yet no one would show such anxiety even for his own child as God did for his ungrateful servants.

"He laid down his life for us and poured forth his precious blood for our sakes — even though there is nothing good in us — while we do not even pour out our money for our own sake and neglect him who died for us when he is naked and a stranger. We put gold necklaces on ourselves and even on our pets but neglect our Lord who goes about naked and passes from door to door. He gladly goes hungry so that you may be fed; naked so that he may provide you with the materials for a garment of incorruption, yet we will not even give up any of our own food or clothing for him. These things I say continually, and I will not cease to say them, not so much because I care for the poor but because I care for your souls.” (Homilies on the Gospel of John, 27)




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



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen





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Light, radiance and grace are in the Trinity and from the Trinity



Saint Athansius of Alexandria
Bishop and Great Eastern Father of the Church

An excerpt from First Letter to Serapion

The Solemnity of the Most Holy Trinity

It will not be out of place to consider the ancient tradition, teaching and faith of the Catholic Church, which was revealed by the Lord, proclaimed by the apostles and guarded by the fathers. For upon this faith the Church is built, and if anyone were to lapse from it, he would no longer be a Christian either in fact or in name.

We acknowledge the Trinity, holy and perfect, to consist of the Father, the Son and the Holy Spirit. In this Trinity there is no intrusion of any alien element or of anything from outside, nor is the Trinity a blend of creative and created being. It is a wholly creative and energizing reality, self-consistent and undivided in its active power, for the Father makes all things through the Word and in the Holy Spirit, and in this way the unity of the holy Trinity is preserved. Accordingly, in the Church, one God is preached, one God who is above all things and through all things and in all things. God is above all things as Father, for he is principle and source; he is through all things through the Word; and he is in all things in the Holy Spirit.

Writing to the Corinthians about spiritual matters, Paul traces all reality back to one God, the Father, saying: Now there are varieties of gifts, but the same Spirit; and varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in everyone.

Even the gifts that the Spirit dispenses to individuals are given by the Father through the Word. For all that belongs to the Father belongs also to the Son, and so the graces given by the Son in the Spirit are true gifts of the Father. Similarly, when the Spirit dwells in us, the Word who bestows the Spirit is in us too, and the Father is present in the Word. This is the meaning of the text: My Father and I will come to him and make our home with him. For where the light is, there also is the radiance; and where the radiance is, there too are its power and its resplendent grace.

This is also Paul’s teaching in his second letter to the Corinthians: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. For grace and the gift of the Trinity are given by the Father through the Son in the Holy Spirit. Just as grace is given from the Father through the Son, so there could be no communication of the gift to us except in the Holy Spirit. But when we share in the Spirit, we possess the love of the Father, the grace of the Son and the fellowship of the Spirit himself.




Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 








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