4 June 2010: ‘... and of the Son, ...’

The Sign of the Cross reminds us of the Holy Trinity -- ‘... and of the Son, ...’

Similarly, add to these words, ‘who has redeemed me by his blood, with so much love’.

Redeemed from the slavery of the devil, from eternal damnation to which sin had subjected me, and from which only the Son of God could deliver me. ‘... redeemed me’, not with silver or gold, but with ‘his blood, with every drop of his blood’. ‘... with so much love’: purest and most disinterested love possible, since being the Infinite God, he had nothing to gain by loving me.

We can easily draw practical conclusions from such thoughts. Being redeemed by the Son of God, we belong to him, no longer to ourselves. Therefore, we must live for him; and glorify by holiness of our life and ardor of our zeal, other souls redeemed by him. Having died for us, our confidence must be great he will refuse us nothing.

Ref: cf “Practical Meditations” by a Father of the Society of Jesus, 1964, pp313-4

The dogma of the Holy Trinity

‘The Trinity is One.’ We do not confess three Gods, but one God in three persons, the "consubstantial Trinity" (Council of Constantinople II [533]:DS 421).

The divine persons do not share the one divinity but each of them is God whole and entire: "The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, ie, by nature one God." (Council of Toledo XI [675]: DS 530:26)

In the words of the Fourth Lateran Council (1215), “Each of the persons is that supreme reality, viz, the divine substance, essence or nature” (DS 804).

'The divine persons are really distinct from one another.' "God is one but not solitary." ("Fides Damasi": DS 71)

"Father", "Son", "Holy Spirit" are not simply names designating modalities of the divine being, for they are really distinct from one another: "He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son." (Council of Toledo XI [675]: DS 530:25)

They are distinct in their relations of origin: "It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds." (Lateran Council IV [1215]: DS 804) 'The divine unity is Triune.’

‘The divine persons are relative to one another.’ Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another:

"In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance." (Council of Toledo XI [675]: DS 528)

Indeed "everything (in them) is one where there is no opposition of relationship" (Council of Florence [1442]: DS 1330).

"Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son." (Council of Florence [1442]: DS 1331)

Ref: “Catechism of the Catholic Church”, 1994, Nos. 253, 254, 255

God’s Word is always meaningful

“How sweet are your words to my taste, sweeter than honey in my mouth!” (Ps 118:103) St Paul taught the early Christians that the word of God is living and active (cf Heb 4:12); always relevant, ever new for each person, each day. And personal because it is destined expressly for each of us.

In varied ways God spoke to our fathers by the prophets; but in these last days He has spoken to us by a Son. (cf Heb 1:1) These times are also our times. Jesus Christ continues speaking to us. His words are divine and eternal, always relevant and up-to-date. In a certain sense, what the Gospel narrates is happening now, in our lives.

Ref: cf F Fernandez, “In Conversation with God”, 2:456-7

Beauty and Power of Christ’s Words

Today, Jesus’ words in the Gospel wield the same power and attraction. No one who reads the gospel with an open mind and a well-disposed heart will fail to be impressed by the depth and beauty of the eternal truths it conveys. But it is not enough to be simply impressed, like Jesus’ listeners at the syngagogue in Capernaum.

Jesus wants us to commit ourselves to his teachings. We have to incarnate, so to speak, God’s word in our lives and help other people do likewise.

The Lord had probably almost finished his discourse when an unearthly shriek rang through the synagogue. It came from a man possessed by a devil, “an unclean spirit” (Mk 1:23). He had crept through the crowded doors and had begun listening to Jesus’ words until the foul spirit that held him in its clutches, no longer able to stand the torture of Christ’s words and presence, broke loose within the man’s mind.

“What do you want of us, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.” (Mk 1:24) What was the devil’s true intention in proclaiming the holiness of Jesus? To distract the audience? Was it still trying to get Jesus to reveal his true identity, as he attempted in the desert? Whatever, Jesus disdained it.

The Lord rejected the unclean spirit’s testimony which revealed Christ’s messianic character. It was not for Satan to proclaim his divinity. He stood over the possessed man and said sharply: “Be quiet! Come out of him!” (Mk 1:25) Satan obeyed.

But as he left his victim, he “threw the man into convulsions and with a loud cry went out of him” (Mk 1:26). Then the man rose before everyone, free once more, and completely calm.

The power of devils operates within limits laid down by God’s providence. Nothing is outside God’s control. Every thing is at God’s service, even the malice of the devils to achieve something good: to help us practice virtue.

Ref: cf Fr M Guzman, “Encounters With Christ”, 1990, pp38-40

Our Lady

Just as God the Father has but one Son through nature, and innumerable children through grace, through Mary, ... we have become children of God. Through her hands come all spiritual nourishment ...

St Josemaria Escriva advised: “Talk to the Three Persons, to God the Father, to God the Son, to God the Holy Spirit. And so to reach the blessed Trinity, go through Mary.” (cf “The Forge”, 543)

We have received our divine filiation by means of Christ, the incarnate Word, and we behave as children because of our identification with him. Mary leads us by the hand to imitate her Son: “Our Lady, Holy Mary, will make of you 'alter Christus', 'ipse Christus': another Christ, Christ himself! (cf St Josemaria Escriva, “Christ is passing by”, 11)

“Our Lady: Who could be a better teacher of God’s love than this Queen, this Lady, this Mother? Isn’t hers the closest bond with the Trinity: Daughter of God the Father, Mother of God the Son, Spouse of the Holy Spirit? And yet she is our Mother!” (cf St Josemaria Escrivá, “The Forge”, 555)

Devotion to Mary, expressing as it does mutual affection between mother and child, overflows with personal intimacy. That is why the affirmation that Mary becomes mother to each disciple enlightens the meaning of the apostle John’s response: “From that hour the disciple took her to his home.” (cf Jn 19:27)

Ref: F Fernandez-Carvajal, et al, “Children of God”, 1997, pp64-5

Our Lady of the Hill, at Fribourg, where many miracles are wrought. — Triple Couronne, n. 85. (“Catholic Gems or Treasures of the Church” Historical Calendar; http://www.bethlehemobserver.com)

Our Lady of the Hill (Fribourg, Switzerland). (MaryLinks Calendar.htm); (http://www.starharbor.com/santiago/m feasts.html); (maryfest.htm / www.starharbor.com/santiago/m_feasts.html)

Our Lady of the Hill (Lombardy, Italy, 4th Century). (http://www.divinewill.org/feastofourlady.htm); (MaryLinks Calendar.htm); (www.iskandar.com/ourlady/ourladyfeasts.html)

Our Lady of the Hill. Fribourg, Switzerland; Lombardy, Italy. 4th C. (www.marylinks.org/Mary-Calendar.htm)