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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


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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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A vision of Trinity.jpg

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

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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."

St John Chrysostom, St Patrick's cathedral, Ne...

St John Chrysostom, St Patrick's Cathedral, NYC

Let me be presumptuous for a minute: I think few people spend much time considering a life of vice, sin, evil in their own lives. Personal darkness, "dead" salt as Pope Francis mentioned today in homily, is not high on people's list of things. Many are quick --and I can be accused of this, too-- point out the sin in another ignoring the fat elephant of in the living room in need of a wash or a diet. Do you think this is reasonable to say? My friend Henry told me once that people don't like going to confession because they like their sins. True enough. I agree. But I also like reconciliation. Something new, something happens to my soul after a good confession of sins that no other experience is capable of imparting.


The point of conversion is to develop the better self, not to remain entrenched in a bitter way of seeing things. Lent was supposed to help me seeing things differently; now, perhaps Ordinary Time will lead me in the right direction.


I am across this paragraph from the Prologue from Ochrid that I found interesting and thought I would share. Chrysostom's insight about vice and good works is correct from my own experience and from what I observe in others. Chrysostom is a heavy hitter.


We see that vice is something shameful and sinful in that it always hides and always takes upon itself the appearance of good works. St. John Chrysostom beautifully says: "Vice does not have its own particular face, but borrows the face of good works." This is why the Savior said: "they come to you in sheep's clothing, but inwardly they are ravening wolves" (St. Matthew 7:15). Call a liar, a liar; a thief, a thief; a murderer, a murderer; an adulterer, an adulterer; a slanderer, a slanderer and you will infuriate them. However, call a man whatever you want: honest, honorable, unselfish, truthful, just, conscientious and you will make him light up with joy and please him. Again, according to Chrysostom, I quote: "good works are something natural in man while vice is something unnatural and false." If a man is even caught in a vice, he quickly justifies his vice by some good works; he clothes it in the garments of good works. Indeed, vice does not posses its own particular face. The same is true of the devil, the father of vices!

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There is an icon of an angel in the daily Mass chapel at Our Lady of Pompeii Church (East Haven, CT) but it is so high that no one can really see the details of the icon, even trying to make out the Greek is difficult for young eyes. The pastor, Father John, promised a gift to the one who identifies the icon at Mass this morning which opened a door for inquiry. Piqued with wonder several, including yours truly, set out to determine the angel's identity. At first glance I thought it was the Archangel Raphael. But closer examination showed me that it was really Gabriel. In the meantime, I asked one of the Apostles of the Sacred Heart, a curious creature and holy woman, how many archangels are there.


An "angel" denotes a function, not a nature; they are messengers. The archangels are leaders of the other angels, hence they are called the princes of the angels. As you know Western Christians venerate three archangels: Gabriel, Michael and Raphael. But, few know that there is a fourth named archangel (plus three other un-named archangels), one who is little known and not liturgically commemorated in the Latin Liturgy, but the venerated by Christians of Eritrea (related to the Coptic Church), the Anglican Communion, and Judaism. His name, Uriel, meaning "God is my light."


Archangel Uriel's feast day is July 11.


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Archangel Uriel, according to pious legend (and I am not being dismissive by using these words because legend isn't used as fiction), indicates that Uriel is known as the angel of wisdom as he illumines the heart and mind to know God's truth. He is "The Light or Fire of God." You might say he's the archangel of discernment. Perhaps this is the angel who assisted Saint Ignatius of Loyola in writing the principles of Discernment in his Spiritual Exercises! As this Orthodox prayer says, 


Oh holy Saint Uriel, come to our aid with your legion of angels! Intercede for us that our hearts may burn with the fire of God. Obtain for us the grace to use the sword of
truth to fight against all that is not in conformity to the most adorable will of God in our lives.


The apocryphal texts of the biblical tradition in question are the little known Book of Enoch and Esdras. What we learn is that Uriel is one of seven archangels who preside over the world; that Uriel reveals that rebellious and fallen angels will be judged by God and that Uriel warns the prophet Noah about the flood.


Moreover, in 2 Esdras, God sends Uriel to answer a series of questions that the prophet Ezra about recognizing the signs of good and evil at work in the world.


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Frédéric Ozanam at 200

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Frédéric Ozanam DR.jpgToday is the 200th birthday of Frédéric Ozanam the famed co-founder of the Saint Vincent de Paul Society (may 1833). Born in Milan and lived in various cities in France, Ozanam was a well-educated man earning doctorates in law and letters; we was a literary critic and professor of literature. In June 1841 he married Amélie Soulacroix.

In the years following the Revolution, Ozanam advocated ideas pertaining to Catholic democracy based on his reading of Church history and knowing the contributions to culture by those who lived the Catholic faith. Some place Frédéric within a movement called 'neo-Catholic.'

Frédéric Ozanam was an early proponent of a spirituality based on Saint Vincent de Paul that demonstrated that you can see the face of Christ in the poor, the teaching readily known in the biblical narrative.

In honor of Ozanam's 200th birthday, VinFormation produced 2 videos accessed here.

Pope John Paul beatified Frédéric Ozanam.

His feast day is September 9.

It is true that women have had a better sense in recognizing the risen Jesus than men:  "the women were the first witnesses" of Jesus' resurrected existence. The teaching of the resurrection from the dead of Jesus and our own future resurrection is undeniably hard teaching to grasp. Yesterday, we heard in the account of the Marys at the tomb. One of the Marys, that of Magdala, is known as the Apostle to the Apostles. Below are three paragraphs on the subject from today's Wednesday General Audience of Pope Francis. I am sure some will raise the issue that the Pope is not going far enough by denying the ministerial priesthood to women. Of course, we are not talking about ministerial priesthood here; the Pope's point here is to draw our attention that God's ways, God's criteria in selecting those who called to serve Him is not same as human ways of judging AND the identification and verification of the Lord's truth as the Son of God, alive and present to each of us. As Francis says, "In our journey of faith it is important to know and feel that God loves us, do not be afraid to love: faith is professed with the mouth and heart, with the word and love."


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I would like to dwell the second, on testimony in the form of the accounts that we find in the Gospels. First, we note that the first witnesses to this event were the women. At dawn, they go to the tomb to anoint the body of Jesus, and find the first sign: the empty tomb (Mk 16:1). This is followed by an encounter with a Messenger of God who proclaims: Jesus of Nazareth, the Crucified One, he is not here, he is risen (cf. vv. 5-6). The women are driven by love and know how to accept this proclamation with faith: they believe, and immediately transmit it, they do not keep it for themselves. They cannot contain the joy of knowing that Jesus is alive, the hope that fills their heart. This should also be the same in our lives. Let us feel the joy of being Christian! We believe in the Risen One who has conquered evil and death! Let us also have the courage to "go out" to bring this joy and light to all the places of our lives! The Resurrection of Christ is our greatest certainty, it is our most precious treasure! How can we not share this treasure, this beautiful certainty with others! It's not just for us it's to be transmitted, shared with others this is our testimony!

Português: Cerimônia de canonização do frade b...
The answer to this question will not be in its final form for a long time. The papacy only ended a few weeks ago. Historians will have to look at several things before they will be able to reflect back with greater precision that a video or a blog commentary can provide in 2013. There are several things that Pope Benedict's 8 year reign that give good indicators as to what we engage with in the years ahead. Many more intelligent than I have thought this question through, but Father Robert Barron of the Archdiocese of Chicago has made a good first attempt when he posits that Benedict will be remembered for:

1. being able to give a more authentic interpretative key to the Second Vatican Council; that is, naming the true mission of the Church;

2. being able to present the objective truth of the faith as taught by the Church these 2 thousand years with the clear awareness that the truth is about the Divine Love lived in joy; this is often called affirmative orthodoxy: the big 'yes' vs. the fat 'no';
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Apologetics Camp.pngThe 4th Annual Catholic Apologetics Camp is planned for the summer of 2013, August 8-14. The Envoy Institute under the direction of Patrick Madrid, is doing the programing.

Knowing your faith, knowing the person at the center of your faith, Jesus Christ, is SO VERY crucial at every stage of life, including the time you spend at college. We need to form and inform the next generation of Catholics to propose the truth and beauty of the Faith! Make a suggestion to a senior in high school to participate in Apologetics Camp.

Jennifer Fulwiler's article on the camp can be read here.

Have a spare $50.00, why not make a donation to the Apologetics Camp???? Any thing you can spare is greatly appreciated!

The Prefect of the Congregation for the Doctrine of the Faith, Archbishop Gerhard L. Müller, addressed the Pontifical Academy of Life on 22 February 2013. It was the annual meeting in Rome. Müller's talk didn't shatter too many windows by unearthing new problems, nor did it break new ground in the Church's teaching. Müller gives a brief assessment of the situation and that we have gone off the tracks in some ways. He does, however, shed light on the fact that we need to take more seriously our moral and faith formation and to put in the time doing the hard work to know the issues and how to respond to them according the parameters of the Catholic Faith. Too often we are afraid to do the hard work. And that's the ministry of the Prefect: to illumine and offer a corrective. Archbishop Müller did challenge, to a degree, the theological professorial establishment, even if the talk may be seen a bit anemic. 

The full text: Gerhard Müller Human Life in Some Documents of the Magisterium.pdf

Weigel Evangelical Catholicism.jpgIn today's mail I received my copy of George Weigel's latest book, Evangelical Catholicism: Deep Reform in the 21-Century Church (Basic Books, 2013).

I am already pleased to read a very fine book on the needs of the flourishing of Catholicism again in an era of significant discord viz. the Faith. I hope many will pay attention to what Weigel has to say.

Weigel's pointing to a niche Catholicism that's only now gaining currency in Catholic places. "Niche" in the sense that Catholics are now adopting an approach, a method, a manner of proposing the Truth that is more associated with Evangelical Christians than with Catholicism. We don't always have the confidence and vocabulary to make the Christian proposal to others (to Catholics and non-Catholics alike). But if you think about, we've always been evangelical but we've been shy to share our faith with others in meaningful ways.

Certainly an evangelical approach is Catholic and is being picked up once again as a valid and faithful way of living the Truth. Perhaps our priests, religious, faith formation directors and not a few members of Roman Curia will see this light. It is not lost, however, on Pope Benedict XVI who has espoused an approach to the faith with his great emphasis on the new evangelization and the calling of the Year of Faith. Even some circles of the Orthodox Church have looked to evangelical ways as good and helpful.

Here is Brad Miner's review article published on The Catholic Thing. It's OK. I would have read the book anyway because George Weige's the author. Turning Weigel on himself by quoting Weigel by saying, "He does chicken right." The book is a terrific exposition on what we need in having our face set on the Lord. I would, however, say that Miner does not quite comprehend as fully as he ought what the theology of the Church fathers teach, especially Benedict, in that he seems to have an appreciate the cult of personality of those in the papal office than a relationship has with the Lord. Miner does pick this tendency up from Weigel, I fear. But there are times Weigel does the same. It is a serious flaw if not monitored. We unequivocally need to center on a renewed emphasis on Church reform that is personal first because only then it will effect a true reform/renewal in the Church organization. If I am not personally converted to Christ, then it matters little who pope is. But who is setting the agenda? As Weigel says in the March issue of First Things,

"The internal dynamics of he Church itself, attentive tot eh promptings of the divine Bridegroom and the unique challenges posed to the Great Commission by late modernity and post-modernity, have, together, impelled a new evolution in the Church's self-understanding and self-expression. The result of that evolution, Evangelical Catholicism, is an expression of the four enduring marks of Christian ecclesial life --unity, holiness, catholicity, and apostolicity." 

You need to read Deuteronomy in this way: distance yourself from distractions and choose life: life in God; life in the communion of the Trinity. What is clear about Evangelical Catholics insistence on Catholics distancing themselves from confused thinking and acting, being more focused and less mediocre, to work for concrete unity both interiorly and exteriorly, and not to fear persecution.

The risks the fire

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A fantasy [that people have] property takes no account of the fact that, for the great majority of mankind, life is a struggle. On those grounds I would see this idea of choosing one's own path in life as a selfish attitude and as a waste of one's vocation. Anyone who thinks he already has it all, so that he can take what he wants and center everything on himself is depriving himself of giving what he otherwise could.


Man is not there to make himself, but to respond to demands made upon him. We all stand in a great arena of history and are dependent upon each other. A man ought not, therefore, just try to figure out what he would like, but to ask what he can do, and how he can help. Then he will see that fulfillment does not lie in comfort, ease and following one's inclinations, but precisely in allowing demands to be made upon one, in taking the harder path. Everything else turns out somehow boring, anyway. Only the man who "risks the fire", who recognizes a calling within himself, a vocation, and ideal he must satisfy, who takes on real responsibility, will find fulfillment. It is not in taking, not on the path of comfort that we become rich, but only in giving.


Cardinal Joseph Ratzinger

 God and the World, p. 258

Corpus Christi wc.jpgYesterday was the great feast of The Solemnity of the Body and Blood of Christ. At Saint Catherine of Siena Church in New York City the parish community with the Dominican Friars led by Father Jordan Kelly celebrated a Solemn Mass for the feast and then took to the streets with the Monstrance containing Our Lord and Savior. For the first time in years Our Lord in His Eucharistic Presence was carried in procession in the neighborhood of the church. Imagine the faces of Catholics, Christians, Jews, Muslims and those who do not share our Eucharistic faith seeing such display of faith and devotion! 

Graces beyond imagining: beautiful weather, lots of people, terrific sacred music given to our worship by Daniel B. Sañez and his superb choir, an insightful homily and a rededication to the Sacred Heart with Benediction after an extended period of adoration. 

I came across this reflection from Saint John Chrysostom: 

If we wish to understand the power of Christ's blood, we should go back to the ancient account of its prefiguration in Egypt. 'Sacrifice a lamb without blemish', commanded Moses, 'and sprinkle its blood on your doors'. If we were to ask him what he meant, and how the blood of an irrational beast could possibly save people endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord's blood. In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.

Indeed, washed in Chris's blood, and not that of a animal is what saves, and we ought to scream this from the roof tops. Well, we actually didn't yell anything but we walked together in professing our faith.

The Church of Saint Catherine of Siena NYC will never be the same! Thanks be to God.
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No one is to be called a Theist, who does not believe in a Personal God, whatever difficulty there may be in defining the word "Personal." Now it is the belief of Catholics about the Supreme Being, that this essential characteristic of His Nature is reiterated in three distinct ways or modes; so that the Almighty God, instead of being One Person only, which is the teaching of Natural Religion, has Three Personalities, and is at once, according as we view him in the one or the other of them, the Father, the Son, and the Spirit--a Divine Three, who bear towards Each Other the several relations which those names indicate, and are {125} in that respect distinct from Each Other, and in that alone.


John Henry Newman

An Essay in aid of a Grammar of Assent, Chapter 5

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]yahoo.com.

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