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May 30: Feast of Saint Joan of Arc
�The answers of St Joan to her judges on the subject of grace or the workings of God's Providence amongst men are astonishing, not in their wording and conciseness alone, but in the theological knowledge they imply. The judges asked her: �Are you in a state of grace, Joan?��  Saint Joan replied, ��If I am not, God put me there; if I am, please God so keep me.��  [Catholic-Forum]

June 1: Saint Justin The Philospher
Before his martyrdom, Saint Justin said, "there is nothing which we more earnestly desire than to endure torments for the sake of our Lord Jesus Christ; for this is what will promote our happiness, and give us confidence at his bar, where all men must appear to be judged." [EWTN]

June 3: St. Charles Lwanga and Companions
"Twenty-two Catholic men, including seventeen young pages between the ages of 13 and 30, plus some Protestants, were martyred by King Mwanga of Uganda. Their heroic courage rivalled that of the early martyrs." [St. Patrick's Church]

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Since the way of peace passes in the last analysis through love and seeks to create the civilization of love, the Church fixes her eyes on him who is the love of the Father and the Son and in spite of increasing dangers she does not cease to trust, she does not cease to invoke and to serve the peace of man on earth.

The Gospel for Sunday, June 3, 2007
The Solemnity of the Most Holy Trinity
John: 16:12-15

�The way of the Church passes through the heart of man, because here is the hidden place of the salvific encounter with the Holy Spirit, with the hidden God, and precisely here the Holy Spirit becomes "a spring of water welling up to eternal life".

He comes here as the Spirit of truth and as the Paraclete, as he was promised by Christ. From here he acts as Counselor, Intercessor, Advocate, especially when man, when humanity find themselves before the judgment of condemnation by that "accuser" about whom the Book of Revelation says that "he accuses them day and night before our God". The Holy Spirit does not cease to be the guardian of hope in the human heart: the hope of all human creatures, and especially of those who "have the first fruits of the Spirit" and "wait for the redemption of their bodies".

The Holy Spirit, in his mysterious bond of divine communion with the Redeemer of man, is the one who brings about the continuity of his work: he takes from Christ and transmits to all, unceasingly entering into the history of the world through the heart of man. Here he becomes as the liturgical Sequence of the Solemnity of Pentecost proclaims the true " father of the poor, giver of gifts, light of hearts"; he becomes the "sweet guest of the soul", whom the Church unceasingly greets on the threshold of the inmost sanctuary of every human being. For he brings "rest and relief" in the midst of toil, in the midst of the work of human hands and minds; he brings "rest" and "ease" in the midst of the heat of the day, in the midst of the anxieties, struggles and perils of every age; he brings " consolation", when the human heart grieves and is tempted to despair.

And therefore the same Sequence exclaims: "Without your aid nothing is in man, nothing is without fault". For only the Holy Spirit "convinces concerning sin", concerning evil, in order to restore what is good in man and in the world: in order to "renew the face of the earth ". Therefore, he purifies from everything that "disfigures" man, from "what is unclean"; he heals even the deepest wounds of human existence; he changes the interior dryness of souls, transforming them into fertile fields of grace and holiness. What is "hard he softens", what is "frozen he warms", what is "wayward he sets anew" on the paths of salvation.

Praying thus, the Church unceasingly professes her faith that there exists in our created world a Spirit who is an uncreated gift. He is the Spirit of the Father and of the Son: like the Father and the Son he is uncreated, without limit, eternal, omnipotent, God, Lord. This Spirit of God " fills the universe ", and all that is created recognizes in him the source of its own identity, finds in him its own transcendent expression, turns to him and awaits him, invokes him with its own being. Man turns to him, as to the Paraclete, the Spirit of truth and of love, man who lives by truth and by love, and who without the source of truth and of love cannot live. To him turns the Church, which is the heart of humanity, to implore for all and dispense to all those gifts of the love Which through him "has been poured into our hearts. To him turns the Church, along the intricate paths of man's pilgrimage on earth: she implores, she unceasingly implores uprightness of human acts, as the Spirit's work; she implores the joy and consolation that only he, the true Counselor, can bring by coming down into people's inmost hearts; the Church implores the grace of the virtues that merit heavenly glory, implores eternal salvation, in the full communication of the divine life, to which the Father has eternally a predestined" human beings, created through love in the image and likeness of the Most Holy Trinity.

The Church with her heart which embraces all human hearts implores from the Holy Spirit that happiness which only in God has its complete realization: the joy "that no one will be able to take away", the joy which is the fruit of love, and therefore of God who is love; she implores "the righteousness, the peace and the joy of the Holy Spirit" in which, in the words of Saint Paul, consists the Kingdom of God.

Peace too is the fruit of love: that interior peace, which weary man seeks in his inmost being; that peace besought by humanity, the human family, peoples, nations, continents, anxiously hoping to obtain it in the prospect of the transition from the second to the third Christian Millennium. Since the way of peace passes in the last analysis through love and seeks to create the civilization of love, the Church fixes her eyes on him who is the love of the Father and the Son, and in spite of increasing dangers she does not cease to trust, she does not cease to invoke and to serve the peace of man on earth. Her trust is based on him who, being the Spirit-love, is also the Spirit of peace and does not cease to be present in our human world, on the horizon of minds and hearts, in order to "fill the universe" with love and peace.

Before him I kneel at the end of these considerations, and implore him, as the Spirit of the Father and the Son, to grant to all of us the blessing and grace which I desire to pass on, in the name of the Most Holy Trinity, to the sons and daughters of the Church and to the whole human family.

May 28, 2007

Excerpted from Pope John Paul II�s May 5, 1986 encyclical DOMINUM ET VIVIFICANTEM.

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06.01.04   alexander caughey says:
That our Holy Father has summed up my own experiences of the Holy Spirit, over the past two years, now enables me to give you further thoughts on my own experiences of living in the Spirit of the Most High. We Catholics have a tendency to be absorbed by our religion, as a cultural experience, rather than allowing our religion to guide us into the Kingdom of God, which is our real experience of living in that kingdom of eternal life, we call Heaven. The spiritual life must be the outcome of our religious life, for without there being a spiritual identity, that we recognise and live by, our religious faith becomes an end in itself and therefore fails to provide us with the fruits of our religion. In my own experience, it has been and continues to be very difficult and even bizarre, for me to follow the advices of the Holy Spirit, for they are so often, contrary to my usual and former way of living my life. The Spirit of God has given me strength to confront my weaknesses and to recognise that I am always protected, when I follow the promptings of the Spirit. The Spirit is not some monk like adviser, He is the epitome of love in carnate, combined with the cunning and courage that can only be found when living in the Spirit. My Kung Fu Wing Chun, is now able to provide with the defence I might need, when I stand up for the truth that is the wisdom of God, living in me, when I choose to partner with Him, in everything I do. My relationship is that of two old teenage boys, deeply in love with each other, ready to die for each, ready to help each other in all and everything. I am the willing lover of God, who loves me more than I can could possibly love Him but I keep trying to increase my love of Him, who is dearest of all to me who needs Him more than anything that I can possibly imagine. To love Him, I must love all He loves and this includes those who do not want my love. I am truly re-born and now able to cope with life's problems in a manner that I could never have imagined. I am able to assist friends with their problems, especially health and family matters. I can read the future of those who need my help. I can offer to help those whose future is need of helping, for God's Spirit lives in timelessness. I could go on and on but more for later. I am now an "automatic writer" and writer of the most beautiful poetry of love. To have imagined this, two years ago, would have been impossible. I still have many problems and I know that patience and sacrifice of my natural self are the two most important elements for me to focus on, to enable me to adjust to this new life of cooperating with the lover of all who would love Him, found in all who need love.When life's problems become our hurdles of impossible leap, then turn to the Spirit of God, for He will help all who call upon Him, in their hour of need, when need is pressing us to ask for that help.

05.30.04   Godspy says:
Since the way of peace passes in the last analysis through love and seeks to create the civilization of love, the Church fixes her eyes on him who is the love of the Father and the Son and in spite of increasing dangers she does not cease to trust, she does not cease to invoke and to serve the peace of man on earth.

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