The Most Holy Trinity (Solemnity) 22 May 2016
First Reading
Proverbs 8:22-31
22The LORD created me at the beginning of his work, the first of his acts of old. 23Ages ago I was set up, at the first, before the beginning of the earth. 24When there were no depths I was brought forth, when there were no springs abounding with water. 25Before the mountains had been shaped, before the hills, I was brought forth; 26before he had made the earth with its fields, or the first of the dust of the world. 27When he established the heavens, I was there, when he drew a circle on the face of the deep, 28when he made firm the skies above, when he established the fountains of the deep, 29when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth, 30then I was beside him, like a master workman; and I was daily his delight, rejoicing before him always, 31rejoicing in his inhabited world and delighting in the sons of men.
Responsorial Psalm
Psalms 8:4-9
3When I look at thy heavens, the work of thy fingers, the moon and the stars which thou hast established; 4what is man that thou art mindful of him, and the son of man that thou dost care for him? 5Yet thou hast made him little less than God, and dost crown him with glory and honor.6Thou hast given him dominion over the works of thy hands; thou hast put all things under his feet,7all sheep and oxen, and also the beasts of the field, 8the birds of the air, and the fish of the sea, whatever passes along the paths of the sea.
Second Reading
Romans 5:1-5
1Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ.2Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God. 3More than that, we rejoice in our sufferings, knowing that suffering produces endurance, 4and endurance produces character, and character produces hope, 5and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit which has been given to us.
Gospel
John 16:12-15
12"I have yet many things to say to you, but you cannot bear them now. 13When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. 14He will glorify me, for he will take what is mine and declare it to you. 15All that the Father has is mine; therefore I said that he will take what is mine and declare it to you
Pope Francis \ Activities
Pope Angelus: The Holy Trinity, where there is love there is God
Pope Francis during his Sunday Angelus - AFP
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(Vatican Radio) “The feast of the Holy Trinity invites us to engage in the daily events to be the leaven of communion, of consolation and of mercy.” Those were Pope Francis' words during his Angelus address on a sunny Trinity Sunday from his studio above St Peter’s Square.
Drawing inspiration from the Gospel of St. John, the Pope said that Jesus knew how to be close to the realization of the Father's plan, which will be fulfilled by his death and resurrection; “for this, Pope Francis continued, he wants to ensure his followers that he will not abandon them because his mission will be prolonged by the Holy Spirit.”
The Holy Father explained that the Holy Spirit “guides us into new life situations with an eye to Jesus and, at the same time, open to events and to the future.” “He takes care of the wounded flesh of humanity from injustice, oppression, hatred and greed.”
Then the Pope described how the Trinity is a family of three persons, the Father, the Son and the Holy Spirit which is not closed in on itself, but it is open,
The Trinitarian horizon of communion, said Pope Francis, “embraces us all, and encourages us to live in love and fraternal sharing, assured that where there is love, there is God.”
The Holy Father went on to say that, our being created in the image and likeness of God calls us to understand ourselves as beings living interpersonal relations in solidarity and love for one another.
Following the recitation of the Marian Prayer, the Pope recalled that May 23rdsees the start of the First World Humanitarian Summit, due to take place in Istanbul, Turkey. The Holy Father prayed that the participants would fully commit themselves to the main humanitarian goal, that is, “to save the life of every human being, without exception, especially the innocent and the defenseless.”
Pope Francis also noted that on Tuesday, May 24, the Catholic faithful in China, would be celebrating their particular devotion to the Blessed Virgin Mary "Help of Christians", venerated in the Shrine of Sheshan in Shanghai. Let us ask Mary, he said, “ to give his children in China the ability to discern at all times the signs of the loving presence of God, who always welcomes and forgives.”
The Seven Gifts of the Holy Spirit
by Rev. William G. Most
We turn now to the Seven Gifts of the sanctifying category. They are: wisdom, understanding, knowledge, counsel, fortitude, piety and fear of the Lord.
They each perfect certain basic virtues. Four of them perfect the intellectual virtues. Understanding gives an intuitive penetration into truth. Wisdom perfects charity, in order to judge divine things. Knowledge perfects the virtue of hope. The gift of counsel perfects prudence.
The other three gifts perfect virtues of the will and appetites. The gift of piety perfects justice in giving to others that which is their due. This is especially true of giving God what is His due. Fortitude perfects the virtue of fortitude, in facing dangers. Fear of the Lord perfects temperance in controlling disordered appetites.
To illustrate the difference between things done with the Gifts and those done with the ordinary virtues, we will take up the gift of counsel.
There are three kinds of guides a person may follow in making his decisions:
1) The whim of the moment. Aristotle in his Ethics 1. 5 says that to act that way is a life fit for cattle, who do just what they happen to feel like doing.
2) Reason, which in practice is always aided by actual graces, which God gives so generously. For example suppose I see three options open to me, all of which are moral. Ideally I would make at least mentally a list of the good points and of the bad points of each. The I would look over the whole board, and pick what gives the best effect for me. Or if I come to think I need penance for my sins, I would ask: How much have I sinned, so I can know how much penance? what kind of penance will fit with my health? with the obligations of my state in life? And after several steps, a decision is reached. This method is called discursive, since it moves from one step to another.
3) In the third and highest way a soul does not go from one step to another, in a discursive process, but the answer is, as it were, dropped fully made and complete into his mind by the Gifts. This was the case of Our Lady, for example at the annunciation. If she had been operating in the ordinary mode, she might well have reasoned: Now my people have been waiting for centuries for the Messiah (as soon as Gabriel said He would reign over the house of Jacob forever, even any ordinary Jew would have known that He was the messiah). Now he is here. I should share this news with others, especially the authorities in Jerusalem. And what about my husband Joseph? In a short time he will not be able to avoid dark thoughts. But the Gospel shows she did none of these things. God needed to send a special angel to tell Joseph. so the Gifts can lead souls to points not contrary to reason, but far more lofty than what reason would suggest.
Cf. the following from St. John of the Cross: (Ascent 3.2.10; cf. Living Flame 1.4; 1.9 and 2.34): "God alone moves the powers of these souls . . . to those deeds which are suitable, according to the will and plan of God, and they cannot be moved to others. . . . Such were the actions of the most glorious Virgin, our Lady, who, being elevated from the beginning [of her life] to this lofty state, had never the form of any creature impressed on her, nor was moved by such, but was always moved by the Holy Spirit."
But there is a danger: a soul could mistake its own desires for action of the Gifts, since the reasons are not clear to it. Two points must be kept in mind: 1) The full and apparent action of these gifts does not appear until one is well advanced in the spiritual life (hidden assistance by them can come earlier). 2) Ordinarily an inspiration via the Gifts leaves the soul not fully certain--a signal to consult a director or superior. Uncommonly they will give certitude, but only when a decision must be made on the spot, and there is no time to consult.
When a soul acts with usual actual graces God is the most important actor, yet the faculties of the human do churn out the result--hence it is easy to suppose the work is done basically by that soul. But under the action of the Gifts, the soul is more passive, and its own faculties contribute even less.
The Holy Spirit in the Trinity and His Mission in the World
by Rev. William G. Most
We already said the most essential things about the Holy Spirit in explaining the first article of the Creed. Let us add a few things here.
He makes holy the souls of the just by His presence. But a Spirit is not present in the sense of taking up space. We say a Spirit is present wherever it causes an effect. In the soul, the Holy Spirit transforms it, making it basically capable of taking in, after death, the infinite streams of knowledge and love that flow within the Holy Trinity. Thus we are really "sharers in the divine nature" (2 Peter 1:4). This is a dignity so great that any earthly honor is insignificant beside it.
He comes with his Seven Gifts. These make the soul capable of taking in the special lights and inspirations He sends in a much higher way than what is had in ordinary graces. We do not notice much of any effects from these Gifts until we have advanced rather far in the spiritual life, for great docility and purity of heart are needed.
On Pentecost the Holy Spirit came down visibly on the Apostles. He gave them the power to speak in strange tongues to the crowds that came to Jerusalem for that Feast. He also transformed them, from selfish and timid men into giants of courage and faith.
Taken from The Basic Catholic Catechism
PART FOUR: The Apostle's Creed VI-VIII
Eighth Article: "I believe in the Holy Spirit"
By William G. Most. (c)Copyright 1990 by William G. Most
Electronic text (c) Copyright EWTN 1997. All rights reserved.
Continue on to Q&A on the Holy Spirit
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Questions and Answers on the Holy Spirit
105. Who is the Holy Ghost (Holy Spirit)?
The Holy Ghost is God and the third Person of the Blessed Trinity.
(a) The Holy Ghost is also called the Holy Spirit, the Paraclete, the Advocate, the Spirit of Truth, the Spirit of God, and the Spirit of Love.
106. From whom does the Holy Ghost proceed?
The Holy Ghost proceeds from the Father and the Son.
(a) The Holy Ghost does not proceed from the Father and the Son by spiritual generation. Only the Son proceeds from the Father by generation. This is one of the mysterious truths that we know only from revelation.
107. Is the Holy Ghost equal to the Father and the Son?
The Holy Ghost is equal to the Father and the Son, because He is God.
(a) Because of the oneness of nature in the Blessed Trinity, the Father is entirely in the Son and in the Holy Ghost; the Son is entirely in the Father and in the Holy Ghost; and the Holy Ghost is entirely in the Father and in the Son. No one of the three divine Persons is outside the other, for none precedes the other in eternity, nor surpasses the other in power, nor exceeds the other in any way. This indwelling of one divine Person in the others is calledcircumincession.
108. What does the Holy Ghost do for the salvation of mankind?
The Holy Ghost dwells in the Church as the source of its life and sanctifies souls through the gift of grace.
(a) Although the sanctification of mankind, like all other outward works of God, is performed by all three Persons of the Blessed Trinity, it is attributed to the Holy Ghost, the third Person. The sanctification of mankind is attributed to the Holy Ghost because He is the love of the Father and the Son and because the sanctification of man by grace shows forth God's boundless love.
The Baltimore Catechism, Lesson 9.
Divinum illud munus
Encyclical of Pope Leo XIII on the Holy Spirit, 9 May 1897
Section 11
We ought to pray to and invoke the Holy Spirit, for each one of us greatly needs His protection and His help. The more a man is deficient in wisdom, weak in strength, borne down with trouble, prone to sin, so ought he the more to fly to Him who is the never-ceasing fount of light, strength, consolation, and holiness. And chiefly that first requisite of man, the forgiveness of sins, must be sought for from Him: "It is the special character of the Holy Ghost that He is the Gift of the Father and the Son. Now the remission of all sins is given by the Holy Ghost as by the Gift of God. " Concerning this Spirit the words of the Liturgy are very explicit: "For He is the remission of all sins." How He should be invoked is clearly taught by the Church, who addresses Him in humble supplication, calling upon Him by the sweetest of names: "Come, Father of the poor! Come, Giver of gifts! Come, Light of our hearts! O. best of Consolers, sweet Guest of the soul, our refreshment!" She earnestly implores Him to wash, heal, water our minds and hearts, and to give to us who trust in Him "the merit of virtue, the acquirement of salvation, and joy everlasting." Nor can it be in any way doubted that He will listen to such prayer, since we read the words written by His own inspiration: "The Spirit Himself asketh for us with unspeakable groanings" (Rom. viii., 26). Lastly, we ought confidently and continually to beg of Him to illuminate us daily more and more with His light and inflame us with His charity: for, thus inspired with faith and love, we may press onward earnestly towards our eternal reward, since He "is the pledge of our inheritance" (Eph. i. 14).
Excerpted from Leo XIII's encylical letter on the unity of the Church, Divinum illud munus, 9 May, 1897.
Electronic text (c) Copyright EWTN 1997. All rights reserved.
View the complete text of Divinum illud munus from the EWTN Online Services ftp site.
The Holy Spirit, River of Grace
St. Ambrose of Milan
So, then, the Holy Spirit is the River, and the abundant River, which according to the Hebrews flowed from Jesus in the lands, as we have received it prophesied by the mouth of Isaiah.[3] This is the great River which flows always and never fails. And not only a river, but also one of copious stream and overflowing greatness, as also David said: "The stream of the river makes glad the city of God."[4]
For neither is that city, the heavenly Jerusalem, watered by the channel of any earthly river, but that Holy Spirit, proceeding from the Fount of Life, by a short draught of Whom we are satiated, seems to flow more abundantly among those celestial Thrones, Dominions and Powers, Angels and Archangels, rushing in the full course of the seven virtues of the Spirit. For if a river rising above its banks overflows, how much more does the Spirit, rising above every creature, when He touches the as it were low-lying fields of our minds, make glad that heavenly nature of the creatures with the larger fertility of His sanctification.
And let it not trouble you that either here it is said "rivers,"[1] or elsewhere "seven Spirits,"[2] for by the sanctification of these seven gifts of the Spirit, as Isaiah said,[3] is signified the fulness of all virtue; the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and the Spirit of the fear of God. One, then, is the River, but many the channels of the gifts of the Spirit. This River, then, goes forth from the Fount of Life.
And here, again, you must not turn aside your thoughts to lower things, because there seems to be some difference between a Fount and a River, and yet the divine Scripture has provided that the weakness of human understanding should not be injured by the lowliness of the language. Set before yourself any river, it springs from its fount, but is of one nature, of one brightness and beauty. And do you assert rightly that the Holy Spirit is of one substance, brightness, and glory with the Son of God and with God the Father. I will sum up all in the oneness of the qualities, and shall not be afraid of any question as to difference of greatness. For in this point also Scripture has provided for us; for the Son of God says: "He that shall drink of the water which I will give him, it shall become in him a well of water springing up unto everlasting life."[4] This well is clearly the grace of the Spirit, a stream proceeding from the living Fount. The Holy Spirit, then, is also the Fount of eternal life. . . .
Good, then, is this water, even the grace of the Spirit. Who will give this Fount to my breast? Let it spring up in me, let that which gives eternal life flow upon me. Let that Fount overflow upon us, and not flow away. For Wisdom says: "Drink water out of thine own vessels, and from the founts of thine own wells, and let thy waters flow abroad in thy streets."[1] How shall I keep this water that it flow not forth, that it glide not away? How shall I preserve my vessel, lest any crack of sin penetrating it, should let the water of eternal life exude? Teach us, Lord Jesus, teach us as Thou didst teach Thine apostles, saying: "Lay not up for yourselves treasures upon the earth, where rust and moth destroy, and where thieves break through and steal."[2]
On the Holy Spirit, I.177-82
The Holy Spirit, Purifier
St. Basil the Great
Now the Spirit is not brought into intimate association with the soul by local approximation. How indeed could there be a corporeal approach to the incorporeal? This association results from the withdrawal of the passions which, coming afterwards gradually on the soul from its friendship to the flesh, have alienated it from its close relationship with God. Only then after a man is purified from the shame whose stain he took through his wickedness, and has come back again to his natural beauty, and as it were cleaning the Royal Image and restoring its ancient form, only thus is it possible for him to draw near to the Paraclete.
And He, like the sun, will by the aid of thy purified eye show thee in Himself the image of the invisible, and in the blessed spectacle of the image thou shalt behold the unspeakable beauty of the archetype. Through His aid hearts are lifted up, the weak are held by the hand, and they who are advancing are brought to perfection. Shining upon those that are cleansed from every spot, He makes them spiritual by fellowship with Himself. Just as when a sunbeam falls on bright and transparent bodies, they themselves become brilliant too, and shed forth a fresh brightness from themselves, so souls wherein the Spirit dwells, illuminated by the Spirit, themselves become spiritual, and send forth their grace to others.
Hence comes foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God [that is, sharers in the divine nature]. Such, then, to instance a few out of many, are the conceptions concerning the Holy Spirit, which we have been taught to hold concerning His greatness, His dignity, and His operations, by the oracles of the Spirit themselves.
On the Holy Spirit, 9
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The Holy Spirit, Gift of God's Love
St. Augustine
There is no gift of God more excellent than this. It alone distinguishes the sons of the eternal kingdom and the sons of eternal perdition. Other gifts, too, are given by the Holy Spirit; but without love they profit nothing. Unless, therefore, the Holy Spirit is so far imparted to each, as to make him one who loves God and his neighbor, he is not removed from the left hand to the right. Nor is the Spirit specially called the Gift, unless on account of love. And he who has not this love, "though he speak with the tongues of men and angels, is sounding brass and a tinkling cymbal; and though he have the gift of prophecy, and know all mysteries and all knowledge, and though he have all faith, so that he can remove mountains, he is nothing; and though he bestow all his goods to feed the poor, and though he give his body to be burned, it profiteth him nothing."
How great a good, then, is that without which goods so great bring no one to eternal life! But love or charity itself,--for they are two names for one thing,--if he have it that does not speak with tongues, nor has the gift of prophecy, nor knows all mysteries and all knowledge, nor gives all his goods to the poor, either because he has none to give or because some necessity hinders, nor delivers his body to be burned, if no trial of such a suffering overtakes him, brings that man to the kingdom, so that faith itself is only rendered profitable by love, since faith without love can indeed exist, but cannot profit. And therefore also the Apostle Paul says, "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love:" so distinguishing it from that faith by which even "the devils believe and tremble." Love, therefore, which is of God and is God, is specially the Holy Spirit, by whom the love of God is shed abroad in our hearts, by which love the whole Trinity dwells in us. And therefore most rightly is the Holy Spirit, although He is God, called also the gift of God. And by that gift what else can properly be understood except love, which brings to God, and without which any other gift of God whatsoever does not bring to God? . . .
Wherefore, if Holy Scripture proclaims that God is love, and that love is of God, and works this in us that we abide in God and He in us, and that hereby we know this, because He has given us of His Spirit, then the Spirit Himself is God, who is love. Next, if there be among the gifts of God none greater than love, and there is no greater gift of God than the Holy Spirit, what follows more naturally than that He is Himself love, who is called both God and of God? And if the love by which the Father loves the Son, and the Son loves the Father, ineffably demonstrates the communion of both, what is more suitable than that He should be specially called love, who is the Spirit common to both? For this is the sounder thing both to believe and to understand, that the Holy Spirit is not alone love in that Trinity, yet is not specially called love to no purpose.
On the Trinity XV.18.32, 19.37.
The Third Glorious Mystery: The Descent of the Holy Spirit on the Apostles
by Dom Columba Marmion, O.S.B.
Abbot of Maredsous
The Holy Spirit appeared under the form of tongues of fire in order to fill the Apostles with truth and to prepare them to bear witness to Jesus. He also come to fill their hearts with love.
He is the Person of Love in the life of God. He is also like a breath, an aspiration of infinite Love, from which we draw the breath of life.
On the day of Pentecost the Divine Spirit communicated such an abundance of life to the whole Church that to symbolize it "there came a sound from heaven, as of a violent wind coming, and it filled the whole house where they (the Apostles) were sitting."
But it is also for us that the Holy Spirit has come, for the group in the Cenacle represented the whole Church. The Holy Spirit came to remain with the Church forever. This is the promise of Jesus Himself. He dwells in the Church permanently and unfailingly, performing in it without ceasing, His action of life-giving and sanctification. He establishes the Church infallibly in the truth. It is He Who makes the Church blossom forth with a marvelous supernatural fruitfulness, for He brings to life and full fruition in Virgins, Martyrs, Confessors, those heroic virtues which are one of the marks of true sanctity.
From Dom Columba Marmion, O.S.B., The Mysteries Of The Rosary. Translated and published by the Monks of Marmion Abbey, Aurora, Illinois. Translation of Dom Columba Marmion's "Les Mysteres du Rosaire" published with the permission of the Abbey of Maredsous in Belgium.
Come, Holy Spirit
English
Come, Holy Spirit, fill the hearts of Thy faithful and enkindle in them the fire of Thy love.
V. Send forth Thy Spirit and they shall be created.
R. And Thou shalt renew the face of the earth.
Let us pray.
O God, Who didst instruct the hearts of the faithful by the light of the Holy Spirit, grant us in the same Spirit to be truly wise, and ever to rejoice in His consolation. Through Christ our Lord. Amen.
Latine
Veni, Sancte Spiritus, reple tuorum corda fidelium: et tui amoris in eis ignem accende.
V. Emitte Spiritum tuum, et creabuntur.
R. Et renovabis faciem terrae.
Oremus.
Deus, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere; et de eius semper consolatione gaudere. Per Christum Dominum nostrum. Amen.
The Gifts of the Holy Spirit in General
by Rev. William G. Most
Grace is any gift from God to us. There are two great categories or groups of graces: sanctifying, and charismatic.
Sanctifying graces are those that are aimed at making the recipient holy. They include:actual grace, a grace He sends me at this moment, to lead me and to enable me to do a particular good thing here and now, and habitual grace (also called sanctifying) which actually does make the recipient holy. It gives the soul the radical ability to take in the face to face vision of God in the next life. Increase in sanctifying grace means an increase in that capacity--for since the vision is infinite, our capacity can never reach the limit of growth.
The other category is called charismatic. These graces are not aimed directly an making the recipient holy. They are for some other sort of benefit to the individual or the community. There are two kinds of charismatic graces: ordinary and extraordinary.
Where do the Gifts of the Holy Spirit fit in? There are two groups of them, one in the sanctifying, one in the charismatic category.
In the "sanctifying category" we find the seven gifts, which are given along with sanctifying (habitual) grace.
In the "charismatic" category we find both the ordinary gifts--e.g, the gift to be a good parent or a good teacher--and the extraordinary gifts, those which are or seem miraculous, such as the gifts of healing, tongues, or miracles.
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Novena to The Holy Spirit
Friday after Ascension Thursday -- Saturday, the Vigil of PentecostThis is the prototype of all novenas. It commemorates the nine days between the Ascension of Our Lord and the descent of the Holy Spirit on the first Pentecost Sunday. During this time Our Lady and the twelve Apostles prayed in the upper room for the coming of the Paraclete.
O Holy Spirit, O my God, I adore Thee, and acknowledge, here in Thy divine presence, that I am nothing and can do nothing without Thee. Come, great Paraclete, Thou father of the poor, Thou comforter the best, fulfil the promise of our blessed Savior, Who would not leave us orphans, and come into the mind and the heart of Thy poor, unworthy creature, as Thou didst descend on the sacred day of Pentecost on the holy Mother of Jesus and on His first disciples. Grant that I may participate in those gifts which Thou didst communicate to them so wonderfully, and with so much mercy and generosity. Take from my heart whatever is not pleasing to Thee, and make of it a worthy dwelling-place for Thyself. Illumine my mind, that I may see and understand the things that are for my eternal good. Inflame my heart with pure love of Thee, that I may be cleansed from the dross of all inordinate attachments, and that my whole life may be hidden with Jesus in God. Strengthen my will, that I may be made comformable to Thy divine will, and be guided by Thy holy inspirations. Aid me by Thy grace to practice the divine lessons of humility, poverty, obedience, and contempt of the world, which Jesus taught us in His mortal life.
Oh, rend the heavens, and come down, consoling Spirit! that inspired and encouraged by Thee, I may faithfully comply with the duties of my state, carry my daily cross most patiently, and endeavor to accomplish the divine will with the utmost perfection. Spirit of love! Spirit of purity! Spirit of peace! Sanctify my soul more and more, and give me that heavenly peace which the world cannot give. Bless our Holy Father the Pope, bless the Church, bless our bishops, our priests, all Religious Orders, and all the faithful, that they may be filled with the spirit of Christ and labor earnestly for the spread of His kingdom.
O Holy Spirit, Thou Giver of every good and perfect gift, grant me, I beseech Thee, the intentions of this novena. May Thy will be done in me and through me. Mayest Thou be praised and glorified forevermore! Amen.
Litany of the Holy Spirit
(For private use only)
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Father all-powerful, have mercy on us.
Jesus, Eternal Son of the Father, Redeemer of the world, save us.
Spirit of the Father and the Son, boundless life of both, sanctify us.
Holy Trinity, hear us.
Holy Spirit, Who proceedest from the Father and the Son, enter our hearts.
Holy Spirit, Who art equal to the Father and the Son, enter our hearts.
Promise of God the Father, have mercy on us.
Ray of heavenly light, have mercy on us.
Author of all good, [etc.]
Source of heavenly water
Consuming fire
Ardent charity
Spiritual unction
Spirit of love and truth
Spirit of wisdom and understanding
Spirit of counsel and fortitude
Spirit of knowledge and piety
Spirit of the fear of the Lord
Spirit of grace and prayer
Spirit of peace and meekness
Spirit of modesty and innocence
Holy Spirit, the Comforter
Holy Spirit, the Sanctifier
Holy Spirit, Who governest the Church
Gift of God, the Most High
Spirit Who fillest the universe
Spirit of the adoption of the children of God
Holy Spirit, inspire us with horror of sin.
Holy Spirit, come and renew the face of the earth.
Holy Spirit, shed Thy light in our souls.
Holy Spirit, engrave Thy law in our hearts.
Holy Spirit, inflame us with the flame of Thy love.
Holy Spirit, open to us the treasures of Thy graces.
Holy Spirit, teach us to pray well.
Holy Spirit, enlighten us with Thy heavenly inspirations.
Holy Spirit, lead us in the way of salvation.
Holy Spirit, grant us the only necessary knowledge.
Holy Spirit, inspire in us the practice of good.
Holy Spirit, grant us the merits of all virtues.
Holy Spirit, make us persevere in justice.
Holy Spirit, be Thou our everlasting reward.
Lamb of God, Who takest away the sins of the world, Send us Thy Holy Spirit.
Lamb of God, Who takest away the sins of the world, pour down into our souls the gifts of the Holy Spirit.
Lamb of God, Who takest away the sins of the world, grant us the Spirit of wisdom and piety.
V. Come, Holy Spirit! Fill the hearts of Thy faithful,
R. And enkindle in them the fire of Thy love.
Let us pray.
Grant, O merciful Father, that Thy Divine Spirit may enlighten, inflame and purify us, that He may penetrate us with His heavenly dew and make us fruitful in good works, through Our Lord Jesus Christ, Thy Son, Who with Thee, in the unity of the same Spirit, liveth and reigneth, one God, forever and ever. R. Amen.
Dominum et Vivificantem
Encyclical of Pope John Paul II "Lord and Giver of Life," 18 May 1986.
From section 10
In his intimate life, God "is love," the essential love shared by the three divine Persons: personal love is the Holy Spirit as the Spirit of the Father and the Son. Therefore he " searches even the depths of God ", as uncreated Love-Gift. It can be said that in the Holy Spirit the intimate life of the Triune God becomes totally gift, an exchange of mutual love between the divine Persons, and that through the Holy Spirit God exists in the mode of gift. It is the Holy Spirit who is the personal expression of this self-giving, of this being-love. He is Person-Love. He is Person-Gift. Here we have an inexhaustible treasure of the reality and an inexpressible deepening of the concept of person in God, which only divine Revelation makes known to us.
At the same time, the Holy Spirit, being consubstantial with the Father and the Son in divinity, is love and uncreated gift from which derives as from its source (Fons vivus) all giving of gifts vis-a-vis creatures (created gift): the gift of existence to all things through creation; the gift of grace to human beings through the whole economy of salvation. As the Apostle Paul writes: "God's love has been poured into our hearts through the Holy Spirit which has been given to us". The salvific self-giving of God in the Holy Spirit
Excerpted from John Paul II's encyclical letter "Lord and Giver of Life," Dominum et Vivificantem, 18 May 1986. |
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997 EWTN. All rights reserved. |
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