Saturday, June 15, 2019

What is the Holy Trinity - 10 Points you Need to Know about the Trinity from the Catechism, Bible and History

1. What is the Trinity 
The Trinity refers to the Father, Son and Holy Spirit the 3 Persons in 1 God. This defininition of God involves three consubstantial persons or hypostases. CCC 232 Christians are baptized "in the name of the Father and of the Son and of the Holy Spirit"53 Before receiving the sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: "I do." "The faith of all Christians rests on the Trinity."54
  2. Where does the Word Trinity come from?

The word "Trinity" comes from the Latin noun "trinitas" meaning "three are one." It was first introduced by Tertullian at the end of the 2nd century.

3. Do all Christians accept the Trinity?

 Yes, the doctrine of the Trinity is Key to the Christian Faith however, some non-Christian churches reject the doctrine of the Trinity including The Church of Jesus Christ of Latter-day Saints, Jehovah's Witnesses, Christian Scientists, Unitarians and others.

4. Is the Trinity a Mystery? 
CCC234 The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the "hierarchy of the truths of faith".56 The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men "and reconciles and unites with himself those who turn away from sin".57

5. Where does the Trinity appear in the Bible? 
The Trinity is mentioned in the Bible: "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 ... (Matthew 28:19, ESV) 
Jesus said, "But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me." (John 15:26, ESV) The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Corinthians 13:14, ESV)

6. Is the Trinity One or Three Gods?

CCC 253 The Trinity is One. We do not confess three Gods, but one God in three persons, the "consubstantial Trinity".83 The divine persons do not share the one divinity among themselves 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, i.e. by nature one God."84 In the words of the Fourth Lateran Council (1215), "Each of the persons is that supreme reality, viz., the divine substance, essence or nature."85
CCC 254 The divine persons are really distinct from one another. "God is one but not solitary."86 "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."87 They are distinct from one another in their relations of origin: "It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds."88 The divine Unity is Triune.

7. Is the Trinity found in the Old Testament?
Yes, the Old Testament has Bible Verses referring to the Trinity including Genesis 1:26, Genesis 3:22, Deuteronomy 6:4. 

8. What is the Nicene Creed?

(Shortened From the Catholic Encyclopedia) The Nicene Creed, as approved in amplified form at the Council of Constantinople (381), is the profession of the Christian Faith common to the Catholic Church, to all the Eastern Churches separated from Rome, and to most of the Protestant denominations. It expresses Belief in the Holy Trinity:
  We believe (I believe) in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages. (God of God) light of light, true God of true God. Begotten not made, consubstantial to the Father, by whom all things were made. Who for us men and for our salvation came down from heaven. And was incarnate of the Holy Ghost and of the Virgin Mary and was made man; was crucified also for us under Pontius Pilate, suffered and was buried; and the third day rose again according to the Scriptures. And ascended into heaven, sits at the right hand of the Father, and shall come again with glory to judge the living and the dead, of whose Kingdom there shall be no end. And (I believe) in the Holy Ghost, the Lord and Giver of life, who proceeds from the Father (and the Son), who together with the Father and the Son is to be adored and glorified, who spoke by the Prophets. And one holy, catholic, and apostolic Church. We confess (I confess) one baptism for the remission of sins. And we look for (I look for) the resurrection of the dead and the life of the world to come. Amen."
9. Has the Church always believed in the Trinity?
Yes, the Catholic Church has always believed in the Trinity. The Solemnity of the Most Holy Trinity was established as a Double of the Second Class by Pope John XXII it is celebrated on the Sunday after Pentecost. It was made a Double of the First Class by Pope Pius X on 24 July 1911.The  liturgical color is white.   
10. When was the term Trinity first Recorded?
The first time the Greek word was used was in the works of  Theophilus of Antioch in about 170. 
In like manner also the three days which were before the luminaries, are types of the Trinity [Τριάδος], of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man.
Also See: #Novena to the Most Holy Trinity and Litany #Prayers to SHARE #HolyTrinity 
CCC refers to sections of the Catechism of the Catholic Church

Sunday Mass Online the #Solemnity of the Most Holy Trinity - Eucharist Readings + Video


The Solemnity of the Most Holy Trinity
Lectionary: 166

Reading 1PRV 8:22-31

Thus says the wisdom of God:
"The LORD possessed me, the beginning of his ways,
the forerunner of his prodigies of long ago;
from of old I was poured forth,
at the first, before the earth.
When there were no depths I was brought forth,
when there were no fountains or springs of water;
before the mountains were settled into place,
before the hills, I was brought forth;
while as yet the earth and fields were not made,
nor the first clods of the world.

"When the Lord established the heavens I was there,
when he marked out the vault over the face of the deep;
when he made firm the skies above,
when he fixed fast the foundations of the earth;
when he set for the sea its limit,
so that the waters should not transgress his command;
then was I beside him as his craftsman,
and I was his delight day by day,
playing before him all the while,
playing on the surface of his earth;
and I found delight in the human race."

Responsorial PsalmPS 8:4-5, 6-7, 8-9

R. (2a)    O Lord, our God, how wonderful your name in all the earth!
When I behold your heavens, the work of your fingers,
the moon and the stars which you set in place —
What is man that you should be mindful of him,
or the son of man that you should care for him?
R. O Lord, our God, how wonderful your name in all the earth!
You have made him little less than the angels,
and crowned him with glory and honor.
You have given him rule over the works of your hands,
putting all things under his feet:
R. O Lord, our God, how wonderful your name in all the earth!
All sheep and oxen,
yes, and the beasts of the field,
The birds of the air, the fishes of the sea,
and whatever swims the paths of the seas.
R. O Lord, our God, how wonderful your name in all the earth!

Reading 2ROM 5:1-5

Brothers and sisters:
Therefore, since we have been justified by faith,
we have peace with God through our Lord Jesus Christ,
through whom we have gained access by faith
to this grace in which we stand,
and we boast in hope of the glory of God.
Not only that, but we even boast of our afflictions,
knowing that affliction produces endurance,
and endurance, proven character,
and proven character, hope,
and hope does not disappoint,
because the love of God has been poured out into our hearts
through the Holy Spirit that has been given to us.

AlleluiaCF. RV 1:8

R. Alleluia, alleluia.
Glory to the Father, the Son, and the Holy Spirit;
to God who is, who was, and who is to come.
R. Alleluia, alleluia.

GospelJN 16:12-15

Jesus said to his disciples:
"I have much more to tell you, but you cannot bear it now.
But when he comes, the Spirit of truth,
he will guide you to all truth.
He will not speak on his own,
but he will speak what he hears,
and will declare to you the things that are coming.
He will glorify me,
because he will take from what is mine and declare it to you.
Everything that the Father has is mine;
for this reason I told you that he will take from what is mine
and declare it to you."

Saint June 16 : St. John Francis Regis a Jesuit Evangelist and the Patron of Social Workers - #Regis

St. John Francis Regis
Jesuit Evangelist
January 31, 1597, Fontcouverte, Aude, Languedoc, France
December 30, 1640, La Louvesc, Dauphine, France
April 5, 1737, Rome by Pope Clement XII
Major Shrine:
La Lovesc
Patron of:
lacemakers, social workers
Born 31 January, 1597, in the village of Fontcouverte (department of Aude); died at la Louvesc, 30 Dec., 1640. His father Jean, a rich merchant, had been recently ennobled in recognition of the prominent part he had taken in the Wars of the League; his mother, Marguerite de Cugunhan, belonged by birth to the landed nobility of that part of Languedoc. They watched with Christian solicitude over the early education of their son, whose sole fear was lest he should displease his parents or his tutors. The slightest harsh word rendered him inconsolable, and quite paralyzed his youthful faculties. When he reached the age of fourteen, he was sent to continue his studies in the Jesuit college at Béziers. His conduct was exemplary and he was much given to practices of devotion, while his good humour, frankness, and eagerness to oblige everybody soon won for him the good-will of his comrades. But Francis did not love the world, and even during the vacations lived in retirement, occupied in study and prayer. On one occasion only he allowed himself the diversions of the chase. At the end of his five years' study of the humanities, grace and his ascetic inclinations led him to embrace the religious life under the standard of St. Ignatius Loyola. He entered the Jesuit novitiate of Toulouse on 8 December, 1616, the Feast of the Immaculate Conception of Mary. Here he was distinguished for an extreme fervour, which never afterwards flagged, neither at Cahors, where he studied rhetoric for a year (Oct., 1618-Oct., 1619), nor during the six years in which he taught grammar at the colleges of Billom (1619-22), of Puy-en-Velay (1625-27), and of Auch (1627-28), nor during the three years in which he studied philosophy in the scholasticate at Tournon (Oct., 1622-Oct., 1625). During this time, although he was filling the laborious office of regent, he made his first attempts as a preacher. On feast-days he loved to visit the towns and villages of the neighbourhood, and there give an informal instruction, which never failed--as attested by those who heard him--to produce a profound impression on those present.

As he burned with the desire to devote himself entirely to the salvation of his neighbour, he aspired with all his heart to the priesthood. In this spirit he began in October, 1628, his theological studies. The four years he was supposed to devote to them seemed to him so very long that he finally begged his superiors to shorten the term. This request was granted, and in consequenceFrancis said his first Mass on Trinity Sunday, 15 June, 1631; but on the other hand, in conformity with the statutes of his order, which require the full course of study, he was not admitted to the solemn profession of the four vows. The plague was at that time raging in Toulouse. The new priest hastened to lavish on the unfortunate victims the first-fruits of his apostolate. In the beginning of 1632, after having reconciled family differences at Fontcouverte, his birthplace, and having resumed for some weeks a class in grammar at Pamiers, he was definitively set to work by his superiors at the hard labour of the missions. This became the work of the last ten years of his life. It is impossible to enumerate the cities and localities which were the scene of his zeal. On this subject the reader must consult his modern biographer, Father de Curley, who has succeeded best in reconstructing the itinerary of the holy man. We need only mention that from May, 1632, to Sept., 1634, his head-quarters were at the Jesuit college of Montpellier, and here he laboured for the conversion of the Huguenots, visiting the hospitals, assisting the needy, withdrawing from vice wayward girls and women, and preaching Catholic doctrine with tireless zeal to children and the poor. Later (1633-40) he evangelized more than fifty districts in le Vivarais, le Forez, and le Velay. He displayed everywhere the same spirit, the same intrepidity, which were rewarded by the most striking conversions. "Everybody", wrote the rector of Montpellier to the general of the Jesuits, "agrees that Father Regis has a marvellous talent for the Missions" (Daubenton, "La vie du B. Jean-François Régis", ed. 1716, p. 73). But not everyone appreciated the transports of his zeal. He was reproached in certain quarters with being impetuous and meddlesome, with troubling the peace of families by an indiscreet charity, with preaching not evangelical sermons, but satires and invectives which converted no one. Some priests, who felt their own manner of life rebuked, determined to ruin him, and therefore denounced him to the Bishop of Viviers. They had laid their plot with such perfidy and cunning that the bishop permitted himself to be prejudiced for a time. But it was only a passing cloud. The influence of the best people on the one hand, and on the other the patience and humility of the saint, soon succeeded in confounding the calumny and caused the discreet and enlightened ardour of Regis to shine forth with renewed splendour (Daubenton, loc. dit., 67- 73). Less moderate indeed was his love of mortification, which he practiced with extreme rigour on all occasions, without ruffling in the least his evenness of temper. As he returned to the house one evening after a hard day's toil, one of his confrères laughingly asked: "Well, Father Regis, speaking candidly, are you not very tired?" "No", he replied, "I am as fresh as a rose." He then took only a bowl of milk and a little fruit, which usually constituted both his dinner and supper, and finally, after long hours of prayer, lay down on the floor of his room, the only bed he knew. He desired ardently to go to Canada, which at that time was one of the missions of the Society of Jesus where one ran the greatest risks. Having been refused, he finally sought and obtained from the general permission to spend six months of the year, and those the terrible months of winter, on the missions of the society. The remainder of the time he devoted to the most thankless labour in the cities, especially to the rescue of public women, whom he helped to persevere after their conversion by opening refuges for them, where they found honest means of livelihood. This most delicate of tasks absorbed a great part of his time and caused him many annoyances, but his strength of soul was above the dangers which he ran. Dissolute men often presented a pistol at him or held a dagger to his throat. He did not even change colour, and the brightness of his countenance, his fearlessness, and the power of his words caused them to drop the weapons from their hands. He was more sensitive to that opposition which occasionally proceeded from those who should have seconded his courage. His work among penitents urged his zeal to enormous undertakings. His superiors, as his first biographers candidly state, did not always share his optimism, or rather his unshaken faith in Providence, and it sometimes happened that they were alarmed at his charitable projects and manifested to him their disapproval. This was the cross which caused the saint the greatest suffering, but it was sufficient for him that obedience spoke: he silenced all the murmurs of human nature, and abandoned his most cherished designs. Seventy-two years after his death a French ecclesiastic, who believed he had a grievance against the Jesuits, circulated the legend that towards the end of his life St. John Francis Regis had been expelled from the Society of Jesus. Many different accounts were given, but finally the enemies of the Jesuits settled on the version that the letter of the general announcing to John his dismissal was sent from Rome, but that it was late in reaching its destination, only arriving some days after the death of the saint. This calumny will not stand the slightest examination. (For its refutation see de Curley, "St. Jean-François Régis", 336-51; more briefly and completely in "Analecta Bollandiana", XIII, 78-9.) It was in the depth of winter, at la Louvesc, a poor hamlet of the mountains of Ardèche, after having spent with heroic courage the little strength that he had left, and while he was contemplating the conversion of the Cévennes, that the saint's death occurred, on 30 December, 1640. There was no delay in ordering canonical investigations. On 18 May, 1716, the decree of beatification was issued by Clement XI. On 5 April, 1737, Clement XII promulgated the decree of canonization. Benedict XIV established the feast-day for 16 June. But immediately after his death Regis was venerated as a saint. Pilgrims came in crowds to his tomb, and since then the concourse has only grown. Mention must be made of the fact that a visit made in 1804 to the blessed remains of the Apostle of Vivarais was the beginning of the vocation of the Blessed Curé of Ars, Jean-Baptiste Vianney, whom the Church has raised in his turn to her altars. "Everything good that I have done", he said when dying, "I owe to him" (de Curley, op. cit., 371). The place where Regis died has been transformed into a mortuary chapel. Near by is a spring of fresh water to which those who are devoted to St. John Francis Regis attribute miraculous cures through his intercession. The old church of la Louvesc has received (1888) the title and privileges of a basilica. On this sacred site was founded in the beginning of the nineteenth century the Institute of the Sisters of St. Regis, or Sisters of Retreat, better known under the name of the Religious of the Cenacle; and it was the memory of his merciful zeal in behalf of so many unfortunate fallen women that gave rise to the now flourishing work of St. Francis Regis, which is to provide for the poor and working people who wish to marry, and which is chiefly concerned with bringing illegitimate unions into conformity with Divine and human laws.

(Taken from Catholic Encyclopedia)

Retired Bishop of Alberta's Powerful Talk to Scholars on Keeping Faithful in a Post-Christian Society

At the Canadian Chapter of the Fellowship of Catholic Scholars in Calgary Sept. 28-29, 2018, retired Bishop Henry gave an inspiring talk. Former Calgary Bishop Fred Henry was head of Catholics in southern Alberta, Canada. He retired in January 2017. At the conference the Bishop was given the Chesterton Award named after the famous convert to Catholicism.
He explained that the world is "divorced from God." He placed St. Teresa Benedicta of the Cross (Philosopher Edith Stein) as a great example for people to today to keep the faith in a post-Christian society. He highlighted her notion of the transformative power of prayer and spoke of framing your day in dedication to God.

“I don’t think as clergy we should be running away from this,” Bishop Henry said. “Right now it is very uncomfortable to be wearing a Roman collar … even when I’m travelling, it’s much simpler to go incognito..."

“But I’ve decided this is not what the Church ought to be doing. The Church ought to be saying, ‘Okay. I’ll go there. I’ll wear my collar. If you want to talk to me about sexual abuse by clergy, let’s talk about it.’ I’m not going to run from that sort of thing. You have to be engaged with the society.”

Retired Bishop Fred Henry encouraged other bishops to voice concerns on government legislation that counter the Faith.

“We ought to be talking to the press. Tell them what we’re doing. If they don’t like it, well that’s okay. We shouldn’t run and hide. One of things we have to do is not be afraid of the media. Yeah, they’re going to be tough on you but that’s okay. They can ask the tough questions, but we’ve got the tough answers too.”

“We’re dealing with a culture that is making it very, very difficult to even be open to the truth, to hear voices of the truth or to even receive moral guidance,” Bishop Henry said.

“If you want to find out what’s going on in your culture today, just stay at home and watch a couple of hours of television. Rarely do you see God, faith, church, religion taken seriously by anyone.”

“I don’t think they will come home if you leave them alone,” Bishop Henry stated. “Some will find their way, but others will need some accompaniment, and they’re going to need invitations from some of the people who have substance and significance in life and in faith.”

Bishop Henry explained that the Church has to “consciously evangelize” young people.

 “We go to what’s important to them, whether it’s a basketball game, a football game, to their classes to events that are intriguing to them. We have to find a way to connect.”
with information from Grandin Media and Fellowship of Catholic Scholars

RIP Archbishop Leon Kalenga Badikebele - Pope Francis celebrates Funeral for former Nuncio “Now I commit you to God” - Full Text + Video


Altar of Cathedra of the Vatican Basilica
Saturday, 15 June 2019

This Eucharist finishes with the prayer of the valedictio, that is the adieu: “saying adieu” to the brother. It is like saying: we let you go to God, to go to the hands of God. The Bible tells us in the Book of Wisdom that the spirit of the righteous is in the hands of God (cf. 3: 1). The hands of God, which are the most beautiful hands, wounded with love, hands wounded with love. And we entrust our brother to the hands of God.
And this is also a farewell prayer, and more: the farewell of the pastor. The pastor takes leave of his people, his flock. Just as Paul did in Miletus, before the elders of Ephesius, weeping (cf. Acts 20: 17-38). They all wept, they threw their arms around his neck, they kissed him before he boarded the ship. The farewell of the pastor. The pastor says farewell with his own witness: “You know how I lived the whole time I was with you” (v. 18). This is my life, he says to the flock – you judge. Witness. The pastor takes leave of them showing that his life was a life of obedience to God: “And now, compelled by the Spirit, I am going to Jerusalem” (v. 22). It is the Spirit that has led me and leads me; it is like the column that supports the life of the pastor.
The pastor says farewell also with witness of detachment: he is used to being unattached to the goods of this world, to being unattached to worldliness. “Now I know that none of you … will ever see me again. Therefore, I declare to you today that I am innocent” (cc. 25-26), of so many things, and he detaches from them. As if to say, “now you are adults”. “Keep watch over yourselves and all the flock” (v. 28). Keep watch, fight, be adults, I will leave you alone, go forth.
Then, as a brother and father, the pastor says farewell with prophecy. Be careful, beware because “after I leave, savage wolves will come in among you and will not spare the flock” (v. 29). He indicates the path, and how to defend themselves alone without their pastor.
At the end he prays, “Now I commit you to God” (v. 32), and kneeling, with his priests, he prays.
This is the pastor’s farewell, which Paul lived so strongly in Miletus. And today, let us think of all these things, and perhaps our brother Léon will tell us, and will tell his people, his people of Argentina, of Salvador, in many places where he went: “Now I commit you to God”.
And we have also heard another farewell, the farewell of Jesus, which is a farewell in hope. “I am going there to prepare a place for you (Jn 14: 2). The separation is provisional, it is temporary. “I am going ahead, the flock will come afterwards. I am going to prepare a place for you”. That is, i am going where I would like you all to arrive, at that point”. “I am going there to prepare a place for you”: it is hope. Spirituality, that at least we have learned in the novitiate, tells us that all life is a path to learn how to die. This was fine in that eighteenth-century spirituality that was rather… I like to say, life teaches us how to take leave. Learning to take leave. And to see how the pastors say farewell, such as Jesus, such as Paul, like so many, like Léon, they all take leave of us. We too can learn: taking steps to say farewell, little farewells as we change mission, and the great farewell at the end. May the Lord grant us all this grace: to learn how to say take our leave, which is a grace of God.

*Bulletin of the Holy See Press Office, 15 June 2018

Free Christian Movie : "The Keys of the Kingdom" in English - Drama - with Gregory Peck

The Keys of the Kingdom (1944) Approved | 2h 17min | Drama | 15 December 1944 (USA) The Keys of the Kingdom Poster A young priest, Father Chisholm is sent to China to establish a Catholic parish among the non-Christian Chinese. While his boyhood friend, also a priest, flourishes in his calling as a priest in a more Christian area of the world, Father Chisholm struggles. He encounters hostility, isolation, disease, poverty and a variety of set backs which humble him, but make him more determined than ever to succeed. Over the span of many years he gains acceptance and a growing congregation among the Chinese, through his quiet determination, understanding and patience. Director: John M. Stahl Writers: Joseph L. Mankiewicz (screenplay), Nunnally Johnson (screenplay) Stars: Gregory Peck, Thomas Mitchell, Vincent Price | 

#BreakingNews Crowds at Shrine of St. Anthony for reopening in Sri Lanka after Easter Attack which left 54 Dead

St Anthony's Shrine reopens after the Easter Sunday attack
by Melani Manel Perera
The Sri Lankan Navy repaired the church after a suicide bomber killed 54 people, who are already saints, according to Archbishop Ranjth. The shrine is now open from 6 am to 8 pm.

Colombo (AsiaNews) – The St Anthony's Shrine in Kochchikade, near Colombo, one of the three churches attacked on Easter Sunday, reopened to the public today following a blessing last night and a Mass this morning.

During both services, which Card Malcolm Ranjith, archbishop of Colombo, led, the faithful rejoiced at going back to the place of worship after almost two months, conscious of the losses, the 54 people who were killed.

For the prelate, those who died in the attacks are saints. “We will remember them every day. We will not forget their loved ones. Every cent we collect will go for their welfare of these families.”

The 21 April massacres in three churches and three luxury hotels in the capital left 257 people dead and over 600 wounded. Although the Islamic State group claimed responsibility, the government believes the National Thowheed Jamath group, a Sri Lankan group, was involved.

Since then, some observers have noted some connection between government and Islamic radicalism, which has existed on the island for years but was mostly ignored for electoral reasons.

The Sri Lanka Navy carried out the repair work at the shrine after cordoning it off and stabilising the damaged building. As of today, the church will be open from 6 am to 8 pm.

"There is nothing more valuable than a human life,” said Card Ranjith in last night's blessing. “Therefore no one has the right to snatch away another’s life. Every human life is equally valuable.

“We completely reject the use of human life to achieve political goals. There is no place in heaven for those who carried out the attacks. They will only go to hell,” he added.

Among religious leaders, the cardinal is one of the government’s harshest critics over its handling of the attacks.  Last night he complained again that survivors, the wounded and victims’ families live in confusion.

“The country needs honest political leaders,” he insisted. Politicians “who have a backbone, who do no wrong deeds and who do not safeguard those who do wrong deeds,” who “take steps to punish those among them who do wrong. It is the duty of political leaders to do their duty to create a just society.”

Pope Francis Don Luigi Sturzo saying ""The law of love is not a political law; it is well in church, it is well with families..." Full Text


Dear brothers and sisters,

I cordially greet all of you, participants in the International Conference to be held in Caltagirone, the birthplace of the Servant of God Don Luigi Sturzo, on the occasion of the Centenary of the Appeal "To all free and strong men". I thank the Scientific-Promoting Committee and the Organizing Committee for having given life to this valuable initiative, together with all the Organizations, Movements, Associations, Academic and Cultural Institutions that are present in a spirit of collaboration.

It is a happy intuition to honor "united and together" an anniversary so important for the history of Italy and Europe, rereading with a large and qualified contribution of ideas, experiences and good practices the twelve Points that constituted the Program of the Appeal, to reflect its value and its relevance and reaffirm its practicability among the people, through a new cultural and social dialogue that is inspired, today as yesterday, "to the solid principles of Christianity".

On the occasion of the V National Convention of the Italian Church, I emphasized the importance of this method, which is at the basis of the great efforts made by Don Luigi Sturzo and the lay Christians of the time, before the formulation of the "appeal": "La Italian society is built when its various cultural riches can dialogue in a constructive way: the popular, the academic, the youthful, the artistic, the technological, the economic, the political, the media. [...] Remember also that the best way to talk is not to talk and discuss, but to do something together, to build together, to make plans: not alone, among Catholics, but together with all those who have good will "(Florence, 10 November 2015). It seems to me that I can grasp these words in your initiative and, therefore, I encourage you to continue on this path in the name of the culture of encounter and the dialogue that is dear to my heart.

This centenary gives us the opportunity to reflect on the Christian conception of social life and on charity in public life according to the thought, life and works of the Servant of God Don Luigi Sturzo. For the priest of Caltagirone, the task of informing socially and politically the Christian life belongs above all to the Christian laity who, through their own commitment and in the freedom that belongs to them in this area, carry out the social teachings of the Church, elaborating a creative synthesis between faith and history that finds its fulcrum in the natural love vivified by divine grace.

In controversy with those who supported a dualism between ethics and politics, between the Gospel and human society and limited the law of love to private life, Don Sturzo stated: "The law of love is not a political law; it is well in church, it is well with families, it is comfortable in private relationships. It is true that many today, even watered-down Christians, pose proud censors of those who deal with public life; and define politics a bilge of evils, an element of corruption, a triggering of passions; and therefore to stay away from it; they confuse the bad method with what is instead the citizen's duty-bound participation in the life of their country. Making a good or bad policy, from the subjective point of view of the one who does it, depends on the rectitude of the intention, on the goodness of the ends to be achieved and on the honest means that are employed for this purpose. This is how the Christians of every time and of every country think. And with this spirit, the love of neighbor in politics must be at home and must not be excluded as a stranger: nor sent away by making him jump out of the window, like an intruder. And love of neighbor does not consist in words, nor in moines: but in works and in truth "(from" Il Cittadino di Brescia ", 30 August 1925: True life. Sociology of the supernatural, Bologna 1943).

The moralization of public life is linked to Don Sturzo above all to a religious conception of life, from which derives the sense of moral responsibility and social solidarity. Love is for him the true social bond, the inspiring motive for all his activity. In a very original way, he tried to achieve a Christian "orthopraxis" of politics, based on a correct relationship between ethics and theological life, between the spiritual dimension and the social dimension.
In this perspective it is understandable how St. Louis Sturzo was defined by St. John Paul II "a tireless promoter of the Christian social message and a passionate defender of civil liberties" (Speech at the University of Palermo, November 20, 1982: Insegnamenti V, 3 [1982] , 1355). My venerable predecessor pointed this out as a model to seminarians and priests: "The life, teaching and example of Don Luigi Sturzo - who in full fidelity to his priestly charism knew how to infuse not only Sicilians but Italian Catholics the sense of the right and duty of participation in political and social life, in the light of the Church's teaching - be present and inspire their apostolate of evangelization and human promotion "(Speech to the Bishops of Sicily on their" ad Limina Apostolorum "visit, December 11, 1981: Teachings IV, 2 [1981], 907).

Luigi Sturzo, before being a statesman, politician, sociologist and versatile scholar, was an obedient priest of the Church, a man of God who fought strenuously to defend and incarnate the evangelical teachings, in his land of Sicily, in the long years of exile in England and in the United States and in the last years of his life in Rome.

In his spiritual testament, written on 7 October 1958, he wrote: "To those who have criticized me for my political activity, for my love of freedom, my attachment to democracy, I must add, to this life of battles and of tribulations I did not come of my will, neither for desire of earthly aims nor human satisfactions: I have arrived brought by the events ». And he added: "I recognize the difficulties of keeping the priestly life intact from human passions and God knows how much I have loved the practical experiences of 60 years of this life; but I offered to God and directed everything to his glory and in everything I tried to fulfill in the service of the truth ".

His teaching and his testimony of faith must not be forgotten, especially at a time when politics is required to be far-sighted to face the grave anthropological crisis. The pivotal points of Sturzian social anthropology must therefore be recalled: the primacy of the person over society, society over the state and morality over politics; the centrality of the family; the defense of property with its social function as a need for freedom; the importance of work as the right and duty of every man; building a just peace through the creation of a true international community. These values ​​are based on the assumption that Christianity is a message of salvation that is embodied in history, which is addressed to all mankind and must positively influence both private and public moral life.

One hundred years after the Appeal “To all free and strong men”, the Conference held in Caltagirone refers to a creative and responsible commitment of Christians, called to interpret the signs of the times in the light of the Gospel, to realize a social and political praxis animated by faith and lived as an intrinsic requirement of charity. I am thinking above all of young people, who must be adequately involved, so that they can bring new passion, new competence, new impetus to social and political commitment. With this hope, I hope that your days of work and reflection will be fruitful and bring abundant and lasting fruits. I cordially impart my blessing to you all, asking you to continue to pray for me.

From the Vatican, 13 June 2019


Official opening of Oldest Christian Archaeological site of Sir Bani Yas in United Arab Emirates - #UAE

ASIA/ARAB EMIRATES - The Minister of tolerance presides over the official opening of the Christian archaeological site of Sir Bani Yas
Friday, 14 June 2019

Abu Dhabi (Agenzia Fides) - The oldest Christian archaeological site of the island of Sir Bani Yas, 200 km west of the city of Abu Dhabi, was opened on Thursday, June 13 following extensive improvements to the site that will make it possible to visit large areas of the remains of the monastic complex so far closed to the public. The official reopening of the site took place in the presence of Sheikh Nahyan bin Mubarak, Minister of Tolerance of the United Arab Emirates: "The church and monastery, said the Minister in his speech, shed light on our cultural history, one that we can be proud of".
The archaeological site includes the vestiges of a Nestorian monastic complex dating back to the 7th century AD, where a small community of about 30 monks lived. "its existence", emphasized Sheikh Nayan bin Mubarak "is proof of the long-standing values of tolerance and acceptance in our lands". In Abu Dhabi, last February 4, Pope Francis and Sheikh Ahmad al Tayyeb, Grand Imam of al Azhar, signed the Document on human brotherhood for world peace and common coexistence.
The 7th Century monastery is located on the eastern side of the island and is believed to have been established by small community of about 30 monks. While it was open informally for many years, the site has now been made more accessible for visitors.
Parts have never been seen by the public before including an ancient dormitory that draws the curtain back on the day to day lives of monks who lived and prayed here more than a thousand years ago.
"This is a community", wrote historian Don Lorenzo Cappelletti, a professor at the Pontifical Antonianum University "who were called Nestorian because at the time of the Council of Ephesus (431), which condemned Constantinopolitan patriarch Nestorius, they remained faithful to the antiochene theological tradition, against the extremism of the Alexandrian theological current".
In reality, "already before the Council of Ephesus, they intended to distance themselves from the Roman State Church. Since the beginning of the third century, in fact, these Christians had their own patriarch (katholikos) based in Seleucia-Ctesiphon on the Tigris, whose autonomy stemmed from the need to show the independence of these Christians from the Roman Empire, which constituted for centuries the enemy par excellence of the Persian world. More than moving away at a dogmatic level, in other words, their autonomy tended to avoid misunderstanding and persecution".
According to researchers and archaeologists who studied the site of Sir Bani Yas, the monastic complex was active for at least 150 years, continuing to represent a stopping point for traders and travelers for many decades even after the advent of Islam. "At the beginning there must have been a remarkable mutual tolerance", emphasized Bishop Paul Hinder, Apostolic Vicar of southern Arabia, present at the inauguration.
The archaeological site was discovered in 1992. Some years later, the discovery of some crosses confirmed that it was the remains of an ecclesiastical complex, including a church, refectory, the dormitory and a cemetery. The monks cooked the bread and the fish caught by them on the spot, since the monastic complex rose not far from the sea. (GV) (FULL TEXT from Agenzia Fides, 14/6/2019)

Pope Francis tells Religious "God calls everywhere, God does not make people's preferences, he calls everyone. Be brave!" Full Text


Sala Clementina
Saturday, June 15, 2019

Dear brothers and sisters!

With joy I welcome you on the occasion of your General Chapter. I thank the newly elected Superior, Father Luigi Buccarello, and wish him all the best for his service. With you I greet all the members of the Order and the Trinitarian Family, and your collaborators.

I wish first of all to thank you for your work in the various works of mercy, in schools, in parishes, in prisons and in rehabilitation institutes, and especially for the various initiatives with which you seek to support the Churches that suffer because of faith in Christ. I urge you to always walk with "the poor and the slaves" (St. John the Baptist of the Conception, Works, III, 60); and that in every "House of the Holy Trinity" you may be witnesses of Jesus, who came "to bring the good news to the poor" (Lk 4:18).

The theme of your Chapter revolves around youth and vocation ministry. A vital theme for the Church, as highlighted by the recent Synod of Bishops dedicated to young people, and certainly also of great importance for your Order.

It is not easy to reach the goal in this pastoral ministry. Vocational work, any vocational work, is not proselytism. This is the starting point: it is not proselytism. You yourself recognize, in the Chapter's Instrumentum Laboris, that you have difficulty with language and method to communicate with the world of youth. You rightly feel the need for specific formation for the pastoral care of accompaniment and discernment. On the other hand, the culture of the great void provoked by weak thought and relativism that invite us to live "a la carte", the fragment culture where great themes have lost meaning, and the immanentism in which they live so many young people could make to think that there is no room for a vocational proposal in faith to the new generations. But to draw this conclusion would be a serious mistake.

In fact, even today there are young people who ardently seek the full meaning of their lives; young people who are capable of unconditional dedication to the great causes; young people who passionately love Jesus and show great compassion for humanity. There are young people who perhaps do not speak of meaning and meaning in life, but what do they mean when they look forward to happiness, love, success, personal fulfillment? All this is part of the world of the aspirations of our young people, who need to be ordained, as the Creator did at the beginning of time, passing from chaos to the order of the cosmos (see Gen 1.1 to 31).

It is here that you can and must also enter, to help the young to harmonize their aspirations, to put them in order. Without forgetting that they rightly ask that they be given a certain protagonism in all this. Young people cannot stand environments where they do not find their space and do not receive stimulation. They must be protagonists, this is the key, and protagonists on the move, not quiet.

One obvious thing is that "there exists a plurality of youthful worlds" (Exh. Ap. Postsin. Christus vivit, 68). It takes creativity, which starts from the pastoral conversion to which we are called, in order to reach them and make an evangelical proposal that helps them to discern the vocation to which they are called in the Church. Both the Final Document of the Synod and the Apostolic Exhortation Christus Vivit will help you in your commitment to reach out to the young people where you are present as a Trinitarian Order. At this moment I would like to point out some challenges presented by youth and vocation ministry.

First of all, closeness and accompaniment. Young people want us close. Youth and vocation ministry requires accompaniment and this involves closeness, making oneself present in the life of the young, like Jesus with the disciples of Emmaus (see Lk 24.15). Young people want to have you as fellow travelers, to search together for the "wells of living water" where they can satisfy the thirst for fullness that so many of them feel (see Jn 4,6-15).
Closeness is the only thing that can guarantee a fruitful relationship - evangelically speaking - with young people. Open your homes and communities to young people, so that they can share your prayer and fraternity, but above all open your hearts to them. That they feel loved for what they are, as they are. Be for the young of the big brothers with whom they can talk, whom they can trust. Listen to them, talk to them, make discernment together. This one is tired! And this is the price: your tiredness. Let them feel that you really love them and for this you can offer them the high measure of love. What is the high measure of love? Holiness, a journey of Christian life that goes against the current like that of the Beatitudes (see Apostolic Exhortation Gaudete et exsultate, 63-94).

Second, outgoing. There is a need to meet young people, not only those close to them, but also those far away (see Ephesians 2:17). Don't limit yourself to accepting those who come to you, but also going to meet those who have moved away. Welcome them as they are. Never despise their limits. Support them and help them as far as possible. And, after meeting them, there is a need to listen to them, to call them, to arouse the desire to move to go beyond the comforts in which they rest (see Preparatory document of the Synod on young people, III, 1); and we also need "the courage, affection and delicacy necessary to help the other to recognize the truth and the deceptions or pretexts" (Christus vivit, 293).

I encourage you to walk with them, coming out of prefabricated patterns - please, prefabricated pastorals do not go! -, without forgetting that, especially with the young, one must be persevering, sow and wait patiently for the seed to grow and one day, when the Lord wishes, bear fruit. Your job is to sow, God will make you grow and maybe others will reap the fruits. Your youth ministry is dynamic, participatory, cheerful, full of hope, capable of taking risks, trusting. And always full of God, which is what young people need most to fill their yearning for fullness. A pastoral care full of Jesus, which is the only Way that leads them to the Father, the only Truth that satisfies their thirst, the only Life for which it is worth leaving everything (see Jn 14: 6; 1, 35-51).

And all this why? Because they are saints. This is the motivation, the strength of our entire religious life, and also of our action with young people: bringing them to God. Faced with the temptation of resignation, evangelical boldness is asked in the pastoral care of youth and vocation to throw networks ( see Lk 5: 5), although it may not seem the most appropriate time or time. Faced with a sleepy, sleepy and tired life, you are asked to stay awake to be able to wake up; you are asked to be prophets of hope and novelty, prophets of joy with your own life, knowing that the best youth and vocation ministry is to live the joy of your own vocation. And nobody should be excluded from this. A few weeks ago I read a letter - I believe it was made public - of a prisoner. The letter thus begins: "Dear Fra Cristoforo". In prison he found the betrothed and began to read them, and saw that this Fra Cristoforo had done the same things he had done. From there began the restlessness, the anxiety ..., and this prisoner is waiting for the moment to leave prison to enter a seminary. God calls everywhere, God does not make people's preferences, he calls everyone. Be brave!

Dear brothers, let no one steal your ability to dream and to prophesy! Let's break our fears! Let us stand up! Young people, near and far, await us. May you be accompanied by my Apostolic Blessing for you and for all the brothers of the Order, for the members of the Trinitarian Family and all the collaborators. And you, please, pray for me, I need it. Thank you!

Today's Mass Readings and Video : Saturday, June 15, 2019 - #Eucharist

Saturday of the Tenth Week in Ordinary Time
Lectionary: 364

Reading 12 COR 5:14-21

Brothers and sisters:
The love of Christ impels us,
once we have come to the conviction that one died for all;
therefore, all have died.
He indeed died for all,
so that those who live might no longer live for themselves
but for him who for their sake died and was raised.

Consequently, from now on we regard no one according to the flesh;
even if we once knew Christ according to the flesh,
yet now we know him so no longer.
So whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.
And all this is from God,
who has reconciled us to himself through Christ
and given us the ministry of reconciliation,
namely, God was reconciling the world to himself in Christ,
not counting their trespasses against them
and entrusting to us the message of reconciliation.
So we are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled to God.
For our sake he made him to be sin who did not know sin,
so that we might become the righteousness of God in him.

Responsorial PsalmPS 103:1-2, 3-4, 9-10, 11-12

R.(8a) The Lord is kind and merciful.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord is kind and merciful.
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
R. The Lord is kind and merciful.
He will not always chide,
nor does he keep his wrath forever.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord is kind and merciful.
For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.
R. The Lord is kind and merciful.

AlleluiaPS 119:36A, 29B

R. Alleluia, alleluia.
Incline my heart, O God, to your decrees;
and favor me with your law.
R. Alleluia, alleluia.

GospelMT 5:33-37

Jesus said to his disciples:
"You have heard that it was said to your ancestors,
Do not take a false oath,
but make good to the Lord all that you vow.

But I say to you, do not swear at all;
not by heaven, for it is God's throne;
nor by the earth, for it is his footstool;
nor by Jerusalem, for it is the city of the great King.
Do not swear by your head,
for you cannot make a single hair white or black.
Let your 'Yes' mean 'Yes,' and your 'No' mean 'No.'
Anything more is from the Evil One."

Saint June 15 : St. Vitus who is Patron of Actors , Comedians, #Dogs, Dancers and Epilepsy

St. Vitus

290, Sicily
303, Lucania, modern-day Basilicata, Italy
Patron of:
actors; comedians; Czechoslovakia; dancers; dogs; epilepsy; Mazara del Vallo, Sicily; Forio, Ischia; oversleeping; Prague, Czech Republic; rheumatic chorea (Saint Vitus Dance); snake bites; storms; Vacha, Germany; Zeven, Lower Saxony
According to the legend, martyrs under Diocletian; feast, 15 June. The earliest testimony for their veneration is offered by the "Martyrologium Hieronymianum" (ed. De Rossi-Duchesne, 78: "In Sicilia, Viti, Modesti et Crescentiae"). The fact that the note is in the three most important manuscripts proves that it was also in the common exemplar of these, which appeared in the fifth century. The same Martyrologium has under the same day another Vitus at the head of a list of nine martyrs, with the statement of the place, "In Lucania", that is, in the Roman province of that name in Southern Italy between the Tuscan Sea and the Gulf of Taranto. It is easily possible that the same martyr  Vitus in both cases, because only the name of a territory is given, not of a city, as the place where the martyr was venerated. This testimony to the public veneration of the three saints in the fifth century proves positively that they are historical martyrs. There are, nevertheless, no historical accounts of them, nor of the time or the details of their martyrdom. During the sixth and seventh centuries a purely legendary narrative of their martyrdom appeared which was based upon other legends, especially on the legend of Poitus, and ornamented with accounts of fantastic miracles. It still exists in various versions, but has no historical value.

According to this legend Vitus was a boy seven years of age (other versions make him twelve years old), the son of a pagan senator of Lucania. During the era of the Emperors Diocletian and Maximilian, his father sought in every way, including various forms of torture, to make him apostatize. But he remained steadfast, and God aided him in a wonderful manner. He fled with his tutor Modestus in a boat to Lucania. From Lucania he was taken to Rome to drive out a demon which had taken possession of a son of the Emperor Diocletian. This he did, and yet, because he remained steadfast in the Christian Faith, he was  tortured together with his tutor Modestus and his nurse Crescentia. By a miracle an angel brought back the martyrs to Lucania, where they died from the tortures they had endured. Three days later Vitus appeared to a distinguished matron namedFlorentia, who then found the bodies and buried them in the spot where they were. It is evident that the author of the legend has connected in his invention three saints who apparently suffered death in Lucania, and were first venerated there. The veneration of the martyrs spread rapidly in Southern Italy and Sicily, as is shown by the note in the "Martyrologium Hieronymianum". Pope Gregory the Great mentions a monastery dedicated to Vitus in Sicily ("Epist.", I, xlviii, P.L., LXXXVII, 511). The veneration of Vitus, the chief saint of the group, also appeared very early at Rome. Pope Gelasius (492-496) mentions a shrine dedicated to him (Jaffé, "Reg. Rom. Pont.", 2nd ed., I, 6 79), and at Rome in the seventh century the chapel of a deaconry was dedicated to him ("Liber Pont.", ed. Duchesne, I, 470 sq.). In the eighth century it is said that relics of St. Vitus were brought to the monastery of St-Denis by Abbot Fulrad. They were later presented to Abbot Warin of Corvey in Germany, who solemnly transferred them to this abbey in 836. From Corvey the veneration of St. Vitus spread throughout Westphalia and in the districts of eastern and northern Germany. St. Vitus is appealed to, above all, against epilepsy, which is called St. Vitus's Dance, and he is one of the Fourteen Martyrs who give aid in times of trouble. He is represented near a kettle of boiling oil, because according to the legend he was thrown into such a kettle, but escaped miraculously. The feast of the three saints was adopted in the historical Martyrologies of the early Middle Ages and is also recorded in the present Roman Martyrology on 15 June. Text from the Catholic Encyclopedia
Prayers and Devotions to St. Vitus (One of the Fourteen Holy Helpers) 

Novena to St. Vitus

Almighty and eternal God! With lively faith and reverently worshiping Thy divine Majesty, I prostrate myself before Thee and invoke with filial trust Thy supreme bounty and mercy. Illumine the darkness of my intellect with a ray of Thy heavenly light and inflame my heart with the fire of Thy divine love, that I may contemplate the great virtues and merits of the saint in whose honor I make this novena, and following his example imitate, like him, the life of Thy divine Son.
Moreover, I beseech Thee to grant graciously, through the merits and intercession of this powerful Helper, the petition which through him I humbly place before Thee, devoutly saying, "Thy will be done on earth as it is in heaven." Vouchsafe graciously to hear it, if it redounds to Thy greater glory and to the salvation of my soul.
Prayer in Honor of St. Vitus

Grant us, O God, through the intercession of St. Vitus, a due estimation of the value of our soul and of its redemption by the precious blood of Thy Son Jesus Christ; so that, for its salvation, we bear all trials with fortitude. Give this Thy youthful servant and heroic martyr as a guide and protector to Christian youths, that following his example they may after a victorious combat receive the crown of justice in heaven. Through Christ our Lord. Amen.
Invocation of St. Vitus
St. Vitus, glorious martyr of Christ; in thy youth thou wast exposed to violent and dangerous temptations, but in the fear of God and for the love of Jesus thou didst victoriously overcome them. O amiable, holy youth, I implore thee by the love of Jesus, assist me with thy powerful intercession to overcome the temptations to evil, to avoid every occasion of sin, and thus to preserve spotless the robe of innocence and sanctifying grace, and to bring it unstained to the judgment-seat of Jesus Christ, that I may forever enjoy the beatific vision of God which is promised to the pure of heart. Amen.
Concluding Prayer

My Lord and my God! I offer up to Thee my petition in union with the bitter passion and death of Jesus Christ, Thy Son, together with the merits of His immaculate and blessed Mother, Mary ever virgin, and of all the saints, particularly with those of the holy Helper in whose honor I make this novena.

Look down upon me, merciful Lord! Grant me Thy grace and Thy love, and graciously hear my prayer. Amen
Source of Prayers: catholicharboroffaithandmorals