Category Archives: Teaching & Living the Faith

Three comings of the Lord

The Advent period of the Church in which we are asked to prepare for the coming of the Lord, and there are times we are left without much to ponder. The coming of the Lord, or rather, the comings of the Lord, are not merely about a supernal existence, but there is a incarnational, that is, a concrete, real aspect to the Lord’s presence in our life. But I have to ask, do we really believe this fact of the Christian faith? Perhaps today we ought to consider the words of the great Cistercian Father, Saint Bernard,

“We know there are three comings of the Lord. The third lies between the other two. It is invisible, while the other two are visible. In the first coming he was seen on earth, dwelling among us; he himself testifies that people saw him and hated him. In the final coming all flesh will see the salvation of our God, and they will look on him who they have pierced. The intermediate coming is a hidden one; in it only the elect see the Lord within themselves and they are saved. In his first coming our Lord came in our flesh and in our weakness; in the middle coming he comes in spirit and in power; in the final coming he will be seen in glory and majesty. Because this coming lies between the other two, it is like a road on which we travel from the first coming to the last. In the first, Christ was our redemption; in the last he will appear as our life; in this middle coming, he is our rest and consolation.”

Christian meditation is the gift of the whole person to God

In meditative prayer, one thinks and speaks not only with his mind and lips, but in a certain sense with his whole being. Prayer is then not just a formula of words, or a series of desires springing up in the heart – it is the orientation of our whole body, mind, and spirit to God in silence, attention, and adoration. All good meditative prayer is a conversion of our entire self to God.

One cannot then enter into mediation, in this sense, without a kind of inner upheaval. By upheaval I do not mean a disturbance, but a breaking out of routine, a liberation of the heart from the cares and preoccupations of one’s daily business.

Thomas Merton

Thoughts in Solitude

What is the relation the Holy Spirit to the Church

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Post Pentecost some of our study and prayer ought to work on what it means to live by the Holy Spirit and how does the Church relate to the Spirit. We need to be serious about the Holy Spirit and not leave such questions to the dust bin or the happy-clappy Christians who claim to be slain in the Spirit alone. Sometimes I get the sense that we Catholics go to extremes when it comes to Holy Spirit: either we pay no attention to the Spirit or we ascribe to much to the Spirit. We even forget that the Spirit is the Third Person of the Trinity: the Bible reveals the Holy Spirit to be God.

There is nothing to fear in coming to understand the what and who the Holy Spirit is for the Catholic.

The Catechism of the Catholic Church (797) teaches:

What the soul is to the human body, the Holy Spirit is to the Body of Christ, which is the Church. To this Spirit of Christ, as an invisible principle, is to be ascribed the fact that all the parts of the body are joined one with the other and with their exalted head; for the whole Spirit of Christ is in the head, the whole Spirit is in the body, and the whole Spirit is in each of the members. The Holy Spirit makes the Church the temple of the living God:

Indeed, it is to the Church herself that the “Gift of God” has been entrusted. In it is in her that communion with Christ has been deposited, that is to say: the Holy Spirit, the pledge of incorruptibility, the strengthening of our faith and the ladder of our ascent go God. For where the Church is, there also is God’s Spirit; where God’s Spirit is, there is the Church and every grace. (Saint Irenaeus)

The Most Holy Trinity

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In case you heard a dreadful homily on the Holy Trinity today, you may rely on Saint Augustine. To be fair, this dogma is difficult to comprehend but we do have to give a reasonable explanation to what we believe. The Catholic faith is reasonable on all levels.

In the sacred Liturgy, our first theology, we prayed and lived in the last weeks the mysteries some of the crucial pieces of Christian life and salvation: the Paschal Mystery — the life, death, Resurrection, the Ascension, the Pentecost– and today, the Most Holy Trinity, and soon Corpus Christi, the Sacred Heart and the Immaculate Heart of Mary. 

The teaching of the Church is that the Father created us, we are redeemed by Jesus (the Son) and sanctified by the Holy Spirit. The communio of the Persons of the Trinity demonstrates how we are to live and gives voice to what we aspire: life with God. The most important thing to understand about the Trinity is that God is not a solitary unit, but a community of persons: a community of Love. If God were a single person the love spoken of would be ego-centric. But what is revealed to us is the God is a community of three persons whose other name is Love (or, Mercy) and that Love is shared among themselves and with us. The communio of the Trinity is expressed and lived dynamically with others, that is, in relationship with others.

“There is, accordingly, a good which is alone simple, and therefore alone unchangeable, and this is God. By this Good have all others been created, but not simple, and therefore not unchangeable. “Created,” I say,-that is, made, not begotten. For that which is begotten of the simple Good is simple as itself, and the same as itself. These two we call the Father and the Son; and both together with the Holy Spirit are one God; and to this Spirit the epithet Holy is in Scripture, as it were, appropriated. And He is another than the Father and the Son, for He is neither the Father nor the Son. I say “another,” not “another thing,” because He is equally with them the simple Good, unchangeable and co-eternal. And this Trinity is one God; and none the less simple because a Trinity. For we do not say that the nature of the good is simple, because the Father alone possesses it, or the Son alone, or the Holy Ghost alone; nor do we say, with the Sabellian heretics, that it is only nominally a Trinity, and has no real distinction of persons; but we say it is simple, because it is what it has, with the exception of the relation of the persons to one another. For, in regard to this relation, it is true that the Father has a Son, and yet is not Himself the Son; and the Son has a Father, and is not Himself the Father. But, as regards Himself, irrespective of relation to the other, each is what He has; thus, He is in Himself living, for He has life, and is Himself the Life which He has.”

Saint Augustine, City of God, 11.10

The Solemnity of the Most Holy Trinity

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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. 

For many preachers don’t handle the “idea feast” of the Most Holy Trinity. Their method is typically confused. Admittedly, the theology of the Trinity is not well represented in sacred Scripture in a direct way. You have to be able to read and interpret the indications given by Revelation. You can also read what the theologians have said, but you also may go to the poets and musicians (see the previous post today) but we have other spirited people like the saints. A reflection from Saint Hildegard of Bingen, last Doctor of the Church may shed some light on how we relate to this sublime of Mysteries. I happen to think that the saints and many artists are more successful in teaching some complexities of our faith, for example, a triune God but one.

 Before time, all creatures were in the Father. He organized them in himself and afterwards the Son created them in fact. How is that to be understood? It is similar to the situation among human beings when one carries the knowledge of a great work in herself and then later through her word brings it to the light of day, so that it comes into the world with great acclaim. The Father puts things in order; the Son causes them to be…The Holy Spirit streams through and ties together ‘eternity’ and ‘equality’ so that they are one. This is like when someone ties a bundle together – for there would be no bundle if it weren’t tied together; everything would fall apart. Or it is like when a smith welds two pieces of metal together in a fire as one…The Holy Spirit is the firmness and the aliveness. Without the Holy Spirit eternity would not be eternity. Without the Holy Spirit equality would not be equality. The Holy Spirit is in both, and one with both of them in the Godhead. The one God.”

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]
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