Traditional Mass Propers: Second Sunday after Pentecost (Sunday within the Octave of Corpus Christi)

Vestments: Green

INTROIT
Psalms 17: 19, 20
The Lord became my protector, and He brought me forth into a large place: He saved me, because He was well pleased with me. -- (Ps. 17. 2, 3). I will love Thee, O Lord my strength: the Lord is my firmament, and my refuge, and my deliverer. V.: Glory be to the Father . . . The Lord became my protector . . .

COLLECT

Make us, O Lord, to have both a perpetual fear and a love of Thy holy Name: for Thou dost never deprive of Thy guidance those whom Thou dost establish steadfastly in Thy love. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

COMMEMORATION OF OCTAVE OF CORPUS CHRISTI

O God, who in a wonderful Sacrament hast left unto us the memorial of Thy Passion; grant, we beseech Thee, that we may so venerate the sacred mysteries of Thy Body and Blood as to experience continually within ourselves the fruit of Thy Redemption. Who livest and reignest, with God the Father, in the unity of the Holy Ghost, God, world without end.

(unless the Feast of Corpus Christi is transferred to the 2nd Sunday After Pentecost, in which case only the propers for the Feast are said today) 

EPISTLE
I John 3. 13-18
Dearly beloved, Wonder not if the world hate you. We know that we have passed from death to life, because we love the brethren. He that loveth not, abideth in death. Whosoever hateth his brother is a murderer: and you know that no murderer hath eternal life abiding in himself. In this we have known the charity of God, because He hath laid down His live for us: and we ought to lay down our lives for the brethren. He that hath the substance of this world, and shall see his brethren in need, and shall shut up his bowels from him, how doth the charity of God abide in him? My little children, let us not love in word nor in tongue, but in deed and in truth.

GRADUAL
Ps. 119: 1, 2

In my trouble I cried to the Lord, and He heard me. V.: O Lord, deliver my soul from wicked lips and a deceitful tongue. Alleluia, alleluia. V.(Ps. 17. 2). O Lord, my God, in Thee have I put my trust: save me from all them that persecute me, and deliver me. Alleluia.

GOSPEL
Luke 14: 16-24
At that time, Jesus spoke to the Pharisees this parable: A certain man made a great supper, and invited many. And he sent his servant, at the hour of supper, to say to them that were invited, that they should come, for now all things were ready. And they began all at once to make excuse. The first said to him: I have bought a farm, and must needs go out, and see it; I pray thee hold me excused. And another said: I have bought five yoke of oxen, and I go to try them; I pray thee hold me excused. And another said: I have married a wife, and therefore I cannot come. And the servant returning, told these things to his lord. Then the master of the house being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the feeble, and the blind, and the lame. And the servant said: Lord, it is done as thou hast commanded, and yet there is room. And the lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. But I say unto you, that none of these men that were invited shall taste of my supper.

OFFERTORY
Psalms 6:5
Turn to me, O Lord, and deliver my soul, O save me for Thy mercy's sake.

SECRET

May the offering, to be dedicated to Thy Name, O Lord, purify us, and day by day, carry us on the observances of a heavenly life. Through our Lord

COMMEMORATION OF OCTAVE OF CORPUS CHRISTI

Graciously bestow on Thy Church, we beseech Thee, O Lord, the gifts of unity and peace, which are mystically shown forth in the gifts now offered. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

PREFACE (Preface of the Most Holy Trinity)

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying:

COMMUNION
Ps 12:6 I will sing to the Lord, who giveth me good things: and I will sing to the Name of the Lord Most High.

POST COMMUNION 

We who have receive the sacred Gifts, beseech Thee, O Lord, that by the frequenting of the Mystery, the fruit of our salvation may increase. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

COMMEMORATION OF OCTAVE OF CORPUS CHRISTI

Make us, we beseech Thee, O Lord, to be filled with the eternal enjoyment of Thy Divinity, which is prefigured by the reception in this life of Thy precious Body and Blood. Who livest and reignest, with God the Father, in the unity of the Holy Ghost . . .

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Corpus Christi at St. Vincent's Chapel (SSPX)

These beautiful images from yesterday's High Mass in honor of our Eucharistic King are courtesy of the SSPX's website.

Today's feast has 3 purposes:

1) To honor Our Lord, who is truly present in the Holy Eucharist
2) To instruct others on the faith, mystery, and devotion concerning the Holy Eucharist
3) To show our appreciation for the great gift of the Holy Eucharist

The Feast of Corpus Christi was instituted in the 13th Century to commemorate the Institution of the Eucharist. While we remember this on Holy Thursday, we also remember Christ's coming passion and death as well as the institution of the priesthood. For the sublime gift of the Holy Eucharist, we need another just set aside just to praise God for His unlimited humility and love. Imagine that bread and wine become the God of Heaven and Earth!

Around the early 1200s, Saint Juliana of Mont Cornillon received a vision concerning this feast at a young age. St. Juliana always had a strong devotion to the Blessed Sacrament. In her vision, she saw the Church under the appearance of the full moon. One large, dark spot was in the moon - symbolic of the absence of a solemnity to honor the Holy Eucharist. St. Juliana became an Augustinian nun in Liége, France, in 1206. Corpus Christi became a feast for the Diocese of Liege in 1246, and later in 1312 Corpus Christi became a mandatory feast in the Roman Catholic Church

Many parishes will have Eucharistic processions. These processions are endowed with indulgences by Popes Martin V and Eugene IV.

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St. Edmund Campion Missal & Hymnal

The St. Edmund Campion Missal & Hymnal is an upcoming 800-page Pew Book for the Traditional Latin Mass.  Commissioned and overseen by Corpus Christi Watershed, the project will feature a one-of-a-kind color missal (not only black and white).

I'd encourage you to take a few minutes to browse the website.  And, the website features a good number of beautiful images of the Traditional Latin Mass formatted to serve as screensavers.  Please browse those and consider them for your computer's background image.

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New Interview with Bishop Fellay (June 2012)

This interview is via DICI.  Please visit their website for a complete transcript. Below is an excerpt from His Excellency's comments:

DICI: While awaiting the Roman decision, what are your interior dispositions? What dispositions would you wish for the priests and the faithful who are devoted to Tradition?

Bishop Fellay: In 1988, when Archbishop Lefebvre announced that he would consecrate four bishops, some encouraged him to do it and others tried to dissuade him from it. But our founder kept the peace, since he had nothing in view but the will of God and the good of the Church. Today these are the same interior dispositions that we should have. Like its holy Patron, the Society of Saint Pius X has the desire to “restore all things in Christ”. Some say that now is not the time, while others on the contrary say that this is the opportune moment. For my part, I know only one thing: it is always the moment to do God’s will, and He makes it known to us at an opportune time, provided that we are receptive to His inspirations. For this reason, I asked the priests to renew the consecration of the Society of Saint Pius X to the Sacred Heart of Jesus, on His feast day, June 15, and to prepare for it by a novena, during which the litanies of the Sacred Heart will be recited in all our houses. Everyone can join in asking for the grace to become docile instruments of the restoration of all things in Jesus Christ. (DICI no. 256 dated June 8, 2012)

Image Source: Bishop Bernard Fellay (CNS photo) via Catholicherald.co.uk

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Preparatory Novena for the Consecration of the SSPX to the Sacred Heart

Dear Faithful,

Our Superior General, His Excellency Bishop Fellay wishes to renew the Consecration of the Society of St. Pius X to the Sacred Heart of Jesus on Friday, June 15, the Feast of the Sacred Heart. This will be done in all our houses during Benediction of the Blessed Sacrament.

His Excellency asks that this renewal be preceded by a novena, to start immediately this Wednesday, June 6. The novena is to consist simply in the daily recitation of the Litany of the Sacred Heart in all our houses for the intention indicated. The Society was first consecrated to the Sacred Heart in 1992, and this consecration was renewed in 1994. The circumstances in which we currently find ourselves bring us, at Bishop Fellay’s request, to renew it once again, imploring blessings and graces from Heaven for our dear Society.

I would like to invite the faithful to join in this novena with the same generosity they have shown in the Rosary Crusades. I am honored and pleased to announce that the United States District prayed over 4 million rosaries in the most recent Crusade. I am grateful to all of you and convinced that this generosity will be source of many graces for the Society here in America. Please recall that 8 new priests, 6 for the Society of St. Pius X and 2 for Our Lady of Guadalupe Monastery, will be ordained in Winona on June 15.

I encourage you to come in great numbers for this joyous event, and together with us renew the Consecration to the Sacred Heart requested by Bishop Fellay for that day. I assure you of my prayers and give you my blessing, in the Immaculate Heart of Mary and the Sacred Heart of Jesus.

Fr. Arnaud Rostand
District Superior

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Glorious St. Norbert, Founder of the Premonstratensians

Today the Holy Catholic Church remembers the life of St. Norbert (c. 1080 - June 6, 1134). Born at Xanten, Germany into nobility, St. Norbert served as an almoner for Emperor Henry V. Living a worldly life, St. Norbert decided to receive Holy Orders only as part of a career move. St. Nobert joined the joined the Benedictines at Siegburg and after a narrow escape from death, took his vows seriously and experienced an interior conversion.

Continue reading his biography...

In the United States, there still exists vibrant Norbertine communities.  I was given the opportunity back in 2009 to review "Anthology: Chants and Polyphony from St. Michael's Abbey". The CD features the recordings of the Norbertine Fathers of St. Michael's Abbey. While I have heard first-hand experience of the Norbertine order falling headfirst into liberalism, St. Michael's Abbey remains as a beacon of hope for the order. The CD features 18 beautifully Catholic titles including Exultet, Attende Coelum, Panis Angelicus, Ave Maria, Verbum Caro, and more! I highly recommend this CD to all Catholics.

This same community released a CD on Gregorian Chant from the Requiem Mass last year and I reviewed and endorsed that CD as well.

Saint Norbert, Bishop and Confessor
(from the Liturgical Year, 1904)

The helpful influence of the Holy Ghost is more and more multiplied, along the Church's path. It seems as though He would show us today, how the divine power of His action is not crippled by lapse of years: for here we have, twelve centuries after his first coming among us, miracles of grace and conversion quite as brilliant as those that marked His glorious descent upon earth.

Norbert, in whose veins flowed the best blood of emperors and kings, was, from the very breast of his mother, Hedwige, supernaturally invited to a nobility loftier still: yet did he devote, to the unreserved enjoyment of pleasure, three and thirty years of a life that was to number but fifty in all. The Holy Ghost at length hastened to the conquest. There bursts a sudden storm, a thunderbolt falls right in front of the prodigal, throwing him to the ground and making a frightful chasm, between him and the point whither, a moment ago, he was hastening in pursuit of new vanities that needs must fail, as all others had done, to fill the hopeless void in his heart. Then, in the very depths of his soul resounds a voice, such as Saul once heard on his way to Damascus: "Norbert, whither goest thou?" Like another Paul he replies: " Lord, what wilt thou have me to do? " He is answered: " Depart from evil and do good; seek after peace and pursue it." Twenty years later, and Norbert is in heaven, seated amidst pontiffs, upon a glorious throne, and all radiant with that special brilliancy, that distinguishes the Founders of the great Religious Orders, when they have reached the eternal Home.

Deep are the traces left by him on earth, of his few years of penitential life. Germany and France receive his preaching; Antwerp is delivered from a shameful heresy; Magdeburg is rescued by this her Archbishop, from the irregularities that were sullying the House of God: such are his works; and though these alone would have sufficed to a long life of holiness, yet they are not the only titles, nor the most brilliant which Norbert has to the Church's gratitude. Before being called, against his will, to the honours of the episcopate, this once gay courtier, made choice of an uninhabitable solitude amidst the forests of the diocese of Laon, wherein to devote himself to prayer and to the maceration of his flesh. The renown of this holy penitent gained rapidly; and Premontre soon beheld her swampy marshes invaded by a vast multitude, formed of the fairest names of picked nobility, pressing thither to learn the science of salvation, from the lips of the saintly anchorite. There too, did Our Lady show to him, in vision, the white habit wherewith his disciples were to be clothed; and Saint Augustine, in like manner, delivered to him his own Rule. Thus was founded the most illustrious branch of the Order of Canons Regular. They add to the obligation of solemnizing the Divine Office, the austerities of an uninterrupted penance; and devote themselves, moreover, to the service of souls, by preaching and the administration of parishes.

In the foregoing century, the episcopacy and papacy had been raised by the monks, from out the reach of feudal servitude; and Norbert was now raised up, to give the needed completion to their work. Although, on principle, the monastic life excludes no sort of labour useful to the Church, the monks could not (however numerous they might be) quit their cloisters, in order to undertake charge of souls. Yet, great were the wants of the lambs of the flock, at that time, for many unworthy pastors of secondary order, slaves to simony and immorality, still continued to lead astray the simple laity. The religious life was alone capable of raising the priesthood from such degradation, whether on the pinnacles of the hierarchy or amongst the lowest degrees of sacred Orders. Norbert was the man chosen by God to effect, in part at least, this immense work: and the importance of his mission explains the sublime prodigality wherewith the Holy Ghost multiplied vocations to his standard. The number and rapidity of foundations, permitted succour to be promptly and everywhere afforded. Even into the far East did the light of Premontre reach, almost at its first dawn. In the eighteenth century, notwithstanding the devastations of the Turks and the ravages of the pretended Reform, the Order, divided into twenty-eight provinces, still contained, in nearly each one of its houses, as many as from fifty to one hundred and twenty Canons; and the parishes that continued under their care, might be counted by thousands.

Nuns, whose holy life and prayers are the ornament and aid of the Church militant, occupied from the very beginning, the place deservedly their due in this numerous family. In the time of the founder, or soon after his death, there were more than a thousand of them, at Premontre alone. Such an incredible sum gives us an idea of the prodigious propagation of the Order, from its very origin. Norbert moreover extended his charity to persons, who like Thibault Count of Champagne, would gladly have followed him into the desert, but who were retained by God's will in the world; he thus made a prelude to those pious associations, which we shall see Saint Francis and Saint Dominic organizing, in the thirteenth century, under the name of "Third Orders."

The Liturgy thus condenses the life of this great servant of God:

Norbert, born of parents of the highest rank, thoroughly educated in his youth, in worldly knowledge, and then a member of the imperial court, turned his back upon the glory of the world, and chose rather to enlist himself as a soldier of the Church. Being ordained priest, he laid aside all soft and showy raiment, clad himself in a coat of skins, and made the preaching of the word of God the one object of his life. Having renounced the ecclesiastical revenues which he possessed and which were very considerable, he distributed likewise his patrimony among the poor. He ate only once a day and that in the evening, and then his meal was of Lenten fare. His life was of singular austerity, and he was used even in the depth of winter, to go out with bare feet and ragged garments. Hence came that mighty power of his words and whereby he was enabled to turn countless heretics to the faith, sinners to repentance, and enemies to peace and concord.

Being at Laon, the bishop besought him not to leave his diocese, and he therefore made choice of a wilderness, at a place called Premontre, whither he withdrew himself with thirteen disciples, and thus he founded the Order of Premonstratensians, whereof he received the Rule in a holy vision, from Saint Augustine. When, however, the fame of his holy life became every day more and more noised abroad, and great numbers sought to become his disciples, and the Order had been approved by Honorius II. and other Popes, many more monasteries were built by him, and the Institute wonderfully extended.

Being called to Antwerp, he there gave the deathblow to the shameful heresy of Tauchelin. He was remarkable for the spirit of prophecy and for the gift of miracles. He was created, (albeit against his will,) archbishop of Magdeburg, and as such, was a strong upholder of the discipline of the Church, especially as regards celibacy. At a council held at Rheims, he was a great help to Innocent II, and went with other bishops to Rome, where he repressed the schism of Peter de Leon. At last, this man of God full of good works and of the Holy Ghost, fell asleep the Lord, at Magdeburg, in the year of Salvation eleven hundred and thirty four, on the sixth day of June.

Prayer:

Thou didst indeed know how to redeem the time (Eph. v. 16), as was fitting in those evil days, wherein thou thyself, O Norbert, led away by the example of the senseless crowd, hadst for so long frustrated the designs of God's love. Those years, at first refused by thee to the true Master of the world, thou didst at length return unto Him, multiplied a hundredfold, through those countless sons and daughters thou didst train up in sanctity. Even thy personal works, in but twenty years' space, filled the whole earth. Schism crushed; heresy confounded to the glory of the Most Holy Sacrament which it had already dared to attack; the rights of the Church, intrepidly defended against worldly princes and unjust retentions; the priesthood restored to its primitive purity; the Christian life strengthened on its true basis, namely prayer and penance; such and so many victories achieved in so few years, are due to the generosity which prevented thee from looking back, for one moment, from the day where in the Holy Ghost touched thy heart. Do thou make all understand that it is never too late to begin to serve God. Were it even, as in thy case, the evening-fall of life, what yet remains of time would quite suffice to make us saints, if we would but generously give that little, fully to Heaven (1 St. Pet. iv. 2).


Faith and Patience were thy cherished virtues; make them flourish once more, in this sad world of ours, which vaunts itself on doubting of everything, and with gibe and jeer hurries onward to the abyss of hell. Forget not, dear Apostle, now that thou art in heaven, the countries thou didst formerly evangelize: we implore this of thee, despite their forgetfulness, despite their criminal return to the deceits of the devil.


Holy Pontiff, Magdeburg has lost her ancient faith, and therewith, the precious relics of thy body, which she no longer deserved to possess: Prague is now the favoured spot of thy repose. But, whilst blessing this hospitable city, pray still for the ungrateful one that has cast aside her double treasure. O thou Founder of Premontre, smile once more on France, who derives from thee one of her fairest glories. Obtain of God, that for the salvation of these calamitous times, thine Order may recover something of its former splendour. Bless, few as they are, those sons and daughters of thine who, despite the ridiculous hostility of the powers that be, seek to shed once more their beneficent influence on France. May our own England benefit also of their return to her midst, and may their fruits be multiplied in every direction. Maintain thine own spirit among them; may they find in interior peace, the secret of triumph over Satan and his crew; may the full magnificence of the divine worship solemnly carried out, be ever unto their souls, as the dearly loved mount, whence Moses like, they may declare the Will of the Lord, unto the new Israel, the Christian people.

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King Henry VIII was The King with a Pope in His Belly

Are you keen to know really happened during the so-called Reformation in England? Tired of the Protestant propaganda which says that it was a good thing? If you want to know the truth about what really went on, two new books by English historian, Dr Bella d’Abrera are a must. They are short, easy to read, highly entertaining, and will give you an excellent grasp of the facts, as well as the characters, both good and bad, of this religious revolution.

 ‘A King with a Pope in His Belly’ and ‘Papists, Spaniards & Other Strangers.’

In ‘A King with a Pope in His Belly’ Dr d’Abrera treats the violent reign of Henry VIII, his break with Rome and destruction of monastic life in England. Continuing in the second volume, ‘Papists, Spaniards & Other Strangers,’ the author presents meticulously researched and documented accounts of the short reign of Edward VI, the struggles between the contenting survivors of the throne, culminating in Mary Tudor’s bloodless victory over her enemies.

Copies are available through the Angelus Press; http://www.angeluspress.org/ or http://www.hillhouse-publishers.com/catalog/revisiting-history-series.

Or alternatively downloadable as an e-book for $3.99 each on www.amazon.com where you can look inside, or www.smashwords.com

Review from Angelus website:

If you really want to understand The Reformation, the way it actually happened, this is the book you need. So often, studying history means laboring through long, tedious volumes, filled with facts but not life; not so with this book. Once you pick it up, you will find it hard to put down. It is like reading a great tale of adventure, with real, human characters, not abstract heresies. Instead of a list of dry dates
and facts, you will know the major characters almost personally. This book will provide you with a much better, deeper understanding of how The Reformation happened. Even is you already know a fair amount, even if you have read quite a few other good books on the subject, this book will bring it all back to life, and in sharper focus. It is an excellent addition to any bookshelf.

About the Author 

Bella Wyborn d’Abrera, who is based in London, is a graduate of Monash University in Melbourne. She completed her Masters degree at the University of St. Andrews, and was awarded a Doctorate of Philosophy by the University of Cambridge in 2003. She is also the author of The Tribunal of Zaragoza and Crypto-Judaism 1484-1515

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For Greater Glory: The True Story of Cristeros

An inside look at the new motion picture "For Greater Glory." This special chronicles the history of the Cristero War with interviews from leading historians, several cast members, and Catholic leaders.

As the Catholic Blogosphere is abuzz with this new and profoundly pro-Catholic film, many of you may be unaware of the Cristeros and the great persecution of the Catholic Church only 100 years ago.  This film is a testament to the Catholic Faith- in its timeless beauty of the Traditional Latin Mass - and how even simple people can be called to lay down their lives for the Church.

The above video (approximately 26 minutes in length) features a trailer of the film and interviews concerning the Cristero War.  Find the film in a theater near you and help the ratings for this film.

We surely can all pray the Battle Hymn of the Cristeros:

The Virgin Mary is protector and defender against that we fear

She will vanquish demons with a cry of "Long live Christ King!" (x2)

Soldiers of Christ, let us follow this flag, for its cross points to the army of God

Let us follow the flag and declare, "Long live Christ King!"

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Can the Trinity be Known by Human Reason?

In honor of Trinity Sunday, I am sharing Question 32, Article 1 from St. Thomas Aquinas' Summa Theologica.

Whether the trinity of the divine persons can be known by natural reason?

Objection 1. It would seem that the trinity of the divine persons can be known by natural reason. For philosophers came to the knowledge of God not otherwise than by natural reason. Now we find that they said many things about the trinity of persons, for Aristotle says (De Coelo et Mundo i, 2): "Through this number"--namely, three--"we bring ourselves to acknowledge the greatness of one God, surpassing all things created." And Augustine says (Confess. vii, 9): "I have read in their works, not in so many words, but enforced by many and various reasons, that in the beginning was the Word, and the Word was with God, and the Word was God," and so on; in which passage the distinction of persons is laid down. We read, moreover, in a gloss on Romans 1 and Exodus 8 that the magicians of Pharaoh failed in the third sign--that is, as regards knowledge of a third person--i.e. of the Holy Ghost --and thus it is clear that they knew at least two persons. Likewise Trismegistus says: "The monad begot a monad, and reflected upon itself its own heat." By which words the generation of the Son and procession of the Holy Ghost seem to be indicated. Therefore knowledge of the divine persons can be obtained by natural reason.

Objection 2. Further, Richard St. Victor says (De Trin. i, 4): "I believe without doubt that probable and even necessary arguments can be found for any explanation of the truth." So even to prove the Trinity some have brought forward a reason from the infinite goodness of God, who communicates Himself infinitely in the procession of the divine persons; while some are moved by the consideration that "no good thing can be joyfully possessed without partnership." Augustine proceeds (De Trin. x, 4; x, 11,12) to prove the trinity of persons by the procession of the word and of love in our own mind; and we have followed him in this (27, 1 and 3). Therefore the trinity of persons can be known by natural reason.

Objection 3. Further, it seems to be superfluous to teach what cannot be known by natural reason. But it ought not to be said that the divine tradition of the Trinity is superfluous. Therefore the trinity of persons can be known by natural reason.

On the contrary, Hilary says (De Trin. i), "Let no man think to reach the sacred mystery of generation by his own mind." And Ambrose says (De Fide ii, 5), "It is impossible to know the secret of generation. The mind fails, the voice is silent." But the trinity of the divine persons is distinguished by origin of generation and procession (30, 2). Since, therefore, man cannot know, and with his understanding grasp that for which no necessary reason can be given, it follows that the trinity of persons cannot be known by reason.

I answer that, It is impossible to attain to the knowledge of the Trinity by natural reason. For, as above explained (12, 4, 12), man cannot obtain the knowledge of God by natural reason except from creatures. Now creatures lead us to the knowledge of God, as effects do to their cause. Accordingly, by natural reason we can know of God that only which of necessity belongs to Him as the principle of things, and we have cited this fundamental principle in treating of God as above (Question 12, Article 12). Now, the creative power of God is common to the whole Trinity; and hence it belongs to the unity of the essence, and not to the distinction of the persons. Therefore, by natural reason we can know what belongs to the unity of the essence, but not what belongs to the distinction of the persons. Whoever, then, tries to prove the trinity of persons by natural reason, derogates from faith in two ways.

Firstly, as regards the dignity of faith itself, which consists in its being concerned with invisible things, that exceed human reason; wherefore the Apostle says that "faith is of things that appear not" (Hebrews 11:1), and the same Apostle says also, "We speak wisdom among the perfect, but not the wisdom of this world, nor of the princes of this world; but we speak the wisdom of God in a mystery which is hidden" (1 Corinthians 2:6-7).

Secondly, as regards the utility of drawing others to the faith. For when anyone in the endeavor to prove the faith brings forward reasons which are not cogent, he falls under the ridicule of the unbelievers: since they suppose that we stand upon such reasons, and that we believe on such grounds.

Therefore, we must not attempt to prove what is of faith, except by authority alone, to those who receive the authority; while as regards others it suffices to prove that what faith teaches is not impossible. Hence it is said by Dionysius (Div. Nom. ii): "Whoever wholly resists the word, is far off from our philosophy; whereas if he regards the truth of the word"--i.e. "the sacred word, we too follow this rule."

Reply to Objection 1. The philosophers did not know the mystery of the trinity of the divine persons by its proper attributes, such as paternity, filiation, and procession, according to the Apostle's words, "We speak the wisdom of God which none of the princes of the world"--i.e. the philosophers--"knew" (1 Corinthians 2:6). Nevertheless, they knew some of the essential attributes appropriated to the persons, as power to the Father, wisdom to the Son, goodness to the Holy Ghost; as will later on appear. So, when Aristotle said, "By this number," etc., we must not take it as if he affirmed a threefold number in God, but that he wished to say that the ancients used the threefold number in their sacrifices and prayers on account of some perfection residing in the number three. In the Platonic books also we find, "In the beginning was the word," not as meaning the Person begotten in God, but as meaning the ideal type whereby God made all things, and which is appropriated to the Son. And although they knew these were appropriated to the three persons, yet they are said to have failed in the third sign--that is, in the knowledge of the third person, because they deviated from the goodness appropriated to the Holy Ghost, in that knowing God "they did not glorify Him as God" (Romans 1); or, because the Platonists asserted the existence of one Primal Being whom they also declared to be the father of the universe, they consequently maintained the existence of another substance beneath him, which they called "mind" or the "paternal intellect," containing the idea of all things, as Macrobius relates (Som. Scip. iv). They did not, however, assert the existence of a third separate substance which might correspond to the Holy Ghost. So also we do not assert that the Father and the Son differ in substance, which was the error of Origen and Arius, who in this followed the Platonists. When Trismegistus says, "Monad begot monad," etc., this does not refer to the generation of the Son, or to the procession of the Holy Ghost, but to the production of the world. For one God produced one world by reason of His love for Himself.

Reply to Objection 2. Reason may be employed in two ways to establish a point: firstly, for the purpose of furnishing sufficient proof of some principle, as in natural science, where sufficient proof can be brought to show that the movement of the heavens is always of uniform velocity. Reason is employed in another way, not as furnishing a sufficient proof of a principle, but as confirming an already established principle, by showing the congruity of its results, as in astrology the theory of eccentrics and epicycles is considered as established, because thereby the sensible appearances of the heavenly movements can be explained; not, however, as if this proof were sufficient, forasmuch as some other theory might explain them. In the first way, we can prove that God is one; and the like. In the second way, reasons avail to prove the Trinity; as, when assumed to be true, such reasons confirm it. We must not, however, think that the trinity of persons is adequately proved by such reasons. This becomes evident when we consider each point; for the infinite goodness of God is manifested also in creation, because to produce from nothing is an act of infinite power. For if God communicates Himself by His infinite goodness, it is not necessary that an infinite effect should proceed from God: but that according to its own mode and capacity it should receive the divine goodness. Likewise, when it is said that joyous possession of good requires partnership, this holds in the case of one not having perfect goodness: hence it needs to share some other's good, in order to have the goodness of complete happiness. Nor is the image in our mind an adequate proof in the case of God, forasmuch as the intellect is not in God and ourselves univocally. Hence, Augustine says (Tract. xxvii. in Joan.) that by faith we arrive at knowledge, and not conversely.

Reply to Objection 3. There are two reason why the knowledge of the divine persons was necessary for us. It was necessary for the right idea of creation. The fact of saying that God made all things by His Word excludes the error of those who say that God produced things by necessity. When we say that in Him there is a procession of love, we show that God produced creatures not because He needed them, nor because of any other extrinsic reason, but on account of the love of His own goodness. So Moses, when he had said, "In the beginning God created heaven and earth," subjoined, "God said, Let there be light," to manifest the divine Word; and then said, "God saw the light that it was good," to show proof of the divine love. The same is also found in the other works of creation. In another way, and chiefly, that we may think rightly concerning the salvation of the human race, accomplished by the Incarnate Son, and by the gift of the Holy Ghost.

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Married Couples: Watch Over Your Children

"Dear married couples, watch over your children and, in a world dominated by technology, transmit to them, with serenity and trust, reasons for living, the strength of faith, pointing them towards high goals and supporting them in their fragility. Your vocation is not easy to live, especially today, but the vocation to love is a wonderful thing, it is the only force that can truly transform the world." ~Pope Benedict XVI, June 3rd, 2012

The Holy Father also said, "Dear families, despite the relentless rhythms of the modern world, do not lose a sense of the Lord’s day."  In this spirit, I highly recommend the book "Marriage in the Heart and Mind of the Church," as a means for couples (married and engaged) to recall their God-given mission to raise Catholic children.

Image Source: Pope Benedict XVI is greeted by Milan Archbishop Cardinal Angelo Scola (R) as he arrives in Duomo square, downtown Milan June 1, 2012. The Pope is visiting Milan for the 2012 World Family Meeting. Picture taken June 1, 2012.  Source is Reuters

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