Saint Paul the Apostle reminds us in his Epistle to the Hebrews that God spoke to us in the past in many different ways in the Old Testament as a means of preparing His rational creatures for the Incarnation of His Co-Equal and Co-Eternal Son, Who was sent to redeem us on the wood of the Holy Cross by paying back in His own Most Precious Blood the debt of sin that was owed to Him in His Infinity as God:
 God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,  In these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.  Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high.  Being made so much better than the angels, as he hath inherited a more excellent name than they.  For to which of the angels hath he said at any time, Thou art my Son, today have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? (Hebrews 1: 1-5.)
Although we can only know the ineffable mystery of the doctrine of the Most Blessed Trinity because it was revealed to us by the Second Person of the Most Blessed Trinity made Man whilst He walked the face of this earth, God did speak to us "at sundry times and in divers manners" about the very nature of His essence consisted of Three Divine Persons in One Godhead. The first such reference is found in the Book of Genesis in the account of the Special Creation of man by God:
And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth. (Genesis 1: 26.)
Another such reference is to be found in Chapter Eighteen of the Book of Genesis wherein Abraham sees three men standing near him, whereupon he is moved to adore them:
 And the Lord appeared to him in the vale of Mambre as he was sitting at the door of his tent, in the very heat of the day.  And when he had lifted up his eyes, there appeared to him three men standing near him: and as soon as he saw them he ran to meet them from the door of his tent, and adored down to the ground. And he said: Lord, if I have found favour in thy sight, pass not away from thy servant:  But I will fetch a little water, and wash ye your feet, and rest ye under the tree.  And I will set a morsel of bread, and strengthen ye your heart, afterwards you shall pass on: for therefore are you come aside to your servant. And they said: Do as thou hast spoken. (Genesis 18 1-5.)
Human reason alone cannot ascertain the fact that God is a Trinity of Divine Persons from all eternity. While it is possible for men to use natural reason to conclude that there must be a First Cause, God, Who has created the universe and given it order, perfection, beauty and movements according to His creative powers, it is not possible for any man to conclude by the use of his reason that the Most Blessed Trinity is the one and only true God Who alone is due our worship. It was necessary for Our Blessed Lord and Saviour Jesus Christ to reveal this to us:
 Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matthew 28: 19-20.)
The mystery of the Most Holy Trinity is central to the Catholic Faith. It must be believed exactly as is taught by Holy Mother Church without any deviation, understanding that we will not be able to fully explicate this mystery in Heaven even if it is within God's Holy Providence to us to die in a state of Sanctifying Grace and thus be able to behold Him face-to-face in the glory of the Beatific Vision. The souls of the just behold the Beatific Vision. They bask in the glory of the Most Blessed Trinity, being in states of complete happiness as it is indeed our very Last End to behold the Beatific Vision of God the Father, God the Son and God the Holy Ghost for all eternity in Heaven? Understand it?
Ah, it is enough for the souls in Heaven to behold the Beatific Vision and to be ever grateful to the Blessed Virgin Mary, she who is the daughter of God the Father, the Blessed Mother of God the Son and the Spouse of God the Holy Ghost, for sending them the graces won for them by the shedding of her Divine Son's Most Precious Blood on the wood of the Holy Cross to save their souls and thus rest in peace in the very presence of the Most Holy Trinity for all eternity.
The very inner life of the Most Blessed Trinity was flooded into our souls when we were baptized.
Every prayer and good work begins and ends with the invocation of the Names of the Three Persons of the Most Blessed Trinity as we make the Sign of the Cross with reverence and devotion, meditating upon this great mystery as we do so.
Every true offering of the Holy Sacrifice of the Mass is an act of adoration offered to the Most Blessed Trinity wherein the Sacrifice of the Son to the Father in Spirit and in Truth is re-presented or perpetuated in an unbloody manner.
Everything we do, therefore, must be Trinitarian of its very nature.
That is, we give all honor and glory to God--Father, Son and Holy Ghost--in everything we do by offering up unto Him through the Sorrowful and Immaculate Heart of Mary whatever good it is we are able to accomplish by means of the graces she sends us and to endure with patience, love and great gratitude every evil that befalls us, thanking Him abundantly when people speak ill about us and accuse us of things that we have not done. Why should we be any better than Our Lord, Who suffered in silence to redeem us?
Isn't the possession of the glory of the Beatific Vision in Heaven worth being humiliated and ground down to nothing in the eyes of men as we rejoice in this suffering and than God for making it possible for us to pay back but a small part of the terrible debt we owe for our own forgiven Mortal Sins, if any, and for our Venial Sins and our own general attachment to sin. Shouldn't we strive more and more to make reparation for our sins and those of the whole world by enduring our own crosses with complete of serenity of heart, mind and soul?
Dom Prosper Gueranger explained the beauty of the Most Blessed Trinity in his explication of today's feast, Trinity Sunday, and how we must avoid Mortal Sin, which casts out the very inner life of God from our souls. If this should, God forbid, occur, it is only God Himself who impels us to move back to Him in the Sacred Tribunal of Penance:
Blessed union! whereby God is in man, and man is in God! Union that brings us to adoption by the Father, to brotherhood with the Son, to our eternal inheritance! But how has this indwelling of God in His creature been formed? Gratuitously, by God's eternal love. And how long will it last? For ever, unless man himself refuse to give love for love. Mortal sin is admitted into the soul, the divine indwelling is at an end: the very moment that sanctifying grace is lost, the Three divine Persons who had taken up their abode in that soul, and were united with her, abandon her; God is no longer in her, save by His immensity; the soul does not possess Him as she did before. Then Satan again sets up his wretched kingdom within her, the kingdom of his vile trinity: concupiscence of the flesh, concupiscence of the eyes, and pride of life. Woe to the man who would dare to defy his God by such rebellion and put evil in the places of infinite good; Hell and eternal torments are the consequences of the creature's contempt of his Creator. God is a jealous God; if we drive Him from the dwelling of our souls, the deep abyss must be our everlasting abode.
But is this rupture beyond the hope of reconciliation? Ye, as far as sinful man's powerful is concerned; for he can never, of himself, recover his position with the blessed Trinity, which God's gratuitous bounty had prepared, and His incomprehensible goodness achieved. But, as the Church teaches us, in her liturgy. God never shows His power more, than when He has pity on a sinner and pardons him; it is this powerful mercy of God which can work the prodigy of a reconciliation; and He really does work it, as often as a sinner is converted. When the august Trinity deigns to return into the soul of repentant man, the angels and saints in heaven are filled with joy, as the Gospel assures us; for the Father, Son, and Holy Ghost, have testified Their love love, and sought their glory, by making him just who had been a sinner; by coming again to dwell in this lost sheep; in this prodigal, who had, but a few days before, been tending swine; in this thief who, but just now, had with his fellow culprit, been insulting on the cross the innocent Crucified.
Adoration, then, and love, be to Thee, O Father, Son, and Holy Ghost, O Perfect Trinity, who has vouchsafed to reveal Thyself to mankind; O eternal and infinite Unity, who hast delivered our forefathers from the yoke of their false gods! Glory be to Thee, as it was in the beginning, before any creature existed; as it is now, at this very time, while we are living in the hope of that true life, which consists in seeing Thee face to face; and as it shall ever be, in those everlasting ages, when a blissful eternity shall have unite us in the bosom of Thine infinite Majesty. Amen. (Dom Prosper Gueranger, O.S.B., The Liturgical Year: Time After Pentecost, Volume I, pp. 128-131.)
We must prefer death than to do anything, whether by omission or commission, that denies or hides the doctrine of the Most Blessed Trinity in order to please men.
Yet this is, of course, what is done very day in the religiously pluralistic United States of America as those who deny this supreme doctrine use the word God to refer to whatever concept of divinity they happen to believe exists. This same Judeo-Masonic, generic sense of "one God fits all" is what prompts even many Catholics to refuse to speak of the Most Blessed Trinity in public, going so far on some occasions as to never make the Sign of the Cross in public when they are in "mixed company" in order not to "offend" non-Catholics.
Although it is a grave sin to offend the Most Blessed Trinity by any act of omission or commission, something that comes quite naturally here in the pluralistic and religiously indifferentist United States of America, these sins against the First Commandment have become more common in the past fifty years because the conciliar "popes" have championed the cause of such sins by their blasphemous words and sacrilegious actions.
Time on Trinity Sunday morning does not even permit any kind of recitation of the crimes against the Most Blessed Trinity committed by the conciliar “popes,” who never preach this most central of Catholic doctrines to those why deny it and who have even gone so far as to refuse to make the Sign of Cross in front of them and/or to remove Crucifixes from sight when such infidels have assembled in conciliar churches and meeting halls.
God has been and continues to be offended regularly by the conciliar "revolutionaries, men who deny the nature of dogmatic truth and believe in other condemned propositions that have been critiqued on this site time and time again. How can we remain attached to men who defy the anathemas of the Catholic Church repeatedly as they offend the Most Holy Trinity so grievously?
The Catholics in Alexandria held steadfast to the true Faith for a long time in the midst of one persecution after another than was waged against them by the Arian bishops and their protectors in the Roman Empire, including Emperor Constantius II and Emperor Julian the Apostate:
It was indeed the hour of darkness, and it seemed as if the powers of evil were let loose upon the world. The Arians, with the Emperor on their side, were carrying everything before them. Nearly all the Bishops who had uphold the Nicene faith were in exile or in prison.
St. Antony, over a hundred years old, was on his deathbed. His monks, crowding around the dying Saint, groaned over the evil days that had befallen the Church.
"Fear not," replied the old man, "for this power is of the earth and cannot last. As for the sufferings of the Church, was it not so from the beginning, and will it not be so until the end? Did not the Master Himself say, 'They have persecuted Me, they will persecute you also'? Did not the 'perils from the fallen brethren' begin even even in the lifetime of those who had been the companions of Christ? And yet, did not the Master Himself promise that, although she must live in the midst of persecution, He would be with His Church forever and that the gates of Hell should not prevail against her?"
With these words of hope and comfort on his lips, St. Antony passed to his reward, and they laid him in his lonely desert grave. His coat of sheepskin, given by Athanasius long years before, he sent with his dying blessing to the Patriarch, who cherished it as his most precious possession.
The Alexandrians had not given in without a struggle. They had protested openly against the violence of Syrianus, proclaiming throughout the city that Athanasius was their true Patriarch and that they would never acknowledge another. It was of no use; a new reign of terror began in which all who refused to accept the Arian creed were treated as criminals. Men and women were seized and scourged; some were slain. Athanasius was denounced as a "runaway, an evildoer, a cheat and an impostor, deserving of death." Letters came from the Emperor ordering all the churches in the city to be given up to the Arians and requiring the people to receive without objections the new Patriarch whom he would shortly send them.
As time went on, things grew worse. The churches were invaded; altars, vestments and books were burned and incense thrown on the flames. An ox was sacrificed in the sanctuary; priests, monks and nuns were seized and tortured; the houses of the faithful were broken into and robbed. Bishops were driven into exile and their sees filled by Arians, those who were ready to give the most money being generally chosen. Some of them were even pagans; the people were ready to bear any sufferings rather than hold communion with them. (Mother Frances Alice Monica Forbes, Saint Athanasius, reprinted by TAN Books and Publishers, pp. 64-66.)
Why are we so willing to hold communion with the heretics and blasphemers of today? Why are so willing to hold communion with those who are indifferent to the heretics and blasphemers of today?
Ah, some might retort, Arianism had been condemned by the Fathers of the Council of Nicaea.
True enough. the now-retired Joseph Ratzinger/Benedict XVI's views of dogmatic truth have been condemned and anathematized solemnly by the [First] Vatican Council and by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and in The Oath Against Modernism, September 1, 1910, and by Pope Pius XII in Humani Generis, August 12, 1950. His views on Sacred Scripture and against Scholasticism and in favor of the new ecclesiology and false ecumenism and inter-religious dialogue and inter-religious "prayer" and religious liberty and separation of Church and State have been condemned by the authority of the Catholic Church (see and purchase No Space Between Ratzinger and Bergoglio: So Close in Apostasy, So Far From Catholic Truth. Thank you for doing so in a prompt manner!). We just need to ask open our eyes and to see the plain truth that is staring us right in the face.
We must, therefore, make reparation for our sins and those of the whole world, recognizing as well that we have indeed perhaps been accessories (by counsel, by command, by consent, by provocation, by praise or flatter, by concealment, by partaking, by silence, by defense of the ill done) to the sins of others, including the sins of the conciliar revolutionaries against the First Commandment if we have been silent in the wake of these grave sins that offend God so gravely and mislead souls so severely.
Our goal in life is to praise the Most Blessed Trinity for all eternity in Heaven. We can only do that, however, if we please God here on earth never making any compromises with the ethos of conciliarism that has suborned grave sins against the First Commandment on a regular basis.
Father Benedict Baur, O.S.B., wrote the following meditation in The Light of the World that should serve as an inspiration to us:
Today's feast is celebrated in honor of the Father and the Son and the Holy Ghost, the Triune God, in thanksgiving for His eternal mercy, because of which He has created us, redeemed us, and sanctified us.
"O depth of the riches of the wisdom and of the knowledge of God" (Epistle). With St. Paul and Holy Mother the Church we stand in awe at the depth of the divine mercy, of the divine wisdom, and of the divine knowledge. We are amazed at the great wisdom and love of God as manifested in His selection of men, particularly in His selection of the Gentiles in preference to the chosen people of Israel, as the recipients of His grace and redemption. The heathens were the first to wander away from God, and God selected the Israelites as His chosen people. But Israel in turn rejected Christ and salvation, and because of the infidelity and the unbelief of the Jews, the gospel was given to the Gentiles. "For God hath concluded all in unbelief (both Jews and heathens) that He may have mercy on all" (Rom. 11:32). At the end of time both the Jews and the heathens will belong to Christ. "O depths of the riches of the wisdom and of the knowledge of God. How incomprehensible are His judgments, and how unsearchable His ways! For who hath known the mind of the Lord? Or who hath been His counsellor? Or who hath first given to Him, and recompense shall be made him? For of Him and by Him and in Him are all things to Him be glory forever" (Epistle). "Blessed be the Holy Trinity and undivided unity; we will give glory to Him because He hath shown His mercy to us" (Introit.)
This is the God to whom we are consecrated. He has in His infinite mercy made us sharers of His divine life. We have been baptized "in the name of the Father and of the Son and of the Holy Ghost" (Gospel), and we share in the inexhaustible riches of the life of the Holy Trinity: we have even been made"partakers of the divine nature" (II Pet. 1:4). Therefore by virtue of our baptism we belong, not to ourselves, not to created things, not to men, not to the world nor to Satan, but to God. At the time of our baptism we renounced all these things, and since then we believe in the Father, and in the Son, and in the Holy Ghost. We have been consecrated to Them, and we belong entirely to Them. Anything less than God is unworthy of us, and God alone can satisfy us, not only during our earthly sojourn, but also in heaven, where we shall one day share the inexhaustible riches of the holy and blissful life of the Father and the Son and the Holy Ghost. This life comes to us entirely through the mercy of God. "Blessed be the Holy Trinity and undivided unity; we will give glory to Him because He hath shown His mercy to us" (Introit).
This is a day for giving thanks to the Father and the Son and the Holy Ghost. During the course of the Church year we have been made aware of the innumerable blessings of love and mercy conferred by God on us, on the Church, and on all mankind. "For God so loved the world as to give His only-begotten Son; that whosoever believeth in Him may not perish, but may have life everlasting" (John 3:16).
This is a day for renewing our consecration to God. We should renounce the world with our whole heart, and break away effectually from all that can be displeasing to Him. As on the day of our baptism, we should repeat: "I believe in the Father, and in the Son, and in the Holy ghost." This belief implies more than the admission that the Father and the Son and the Holy Ghost exist and constitute God in three persons. It implies that I live for the Father and the Son and the Holy Ghost, by whom I have been sanctified, and to whom I have been consecrated by my baptism. This consecration we renew again today, and we should ratify it daily and make it more effective through the devout participation in the Mass. When we say the preliminary prayers at the foot of the altar, we rid ourselves of all attachments to the world, reject all infidelity, and renounce all that is alien to our state as creatures consecrated to God. At the Offertory we lay our hearts at the side of the bread and wine that we may make a new consecration and dedication of ourselves to the Father and to the Son and to the Holy Ghost. During the Consecration of the Mass, the sacrifice fire of our Lord and Savior will descend from heaven upon our offering, enkindling it with the fire of His love, and He will bear it up to heaven. We, too, are consecrated and offered up to the Father. We live, now no longer for ourselves, but for God alone.
The dedication of ourselves to God is strengthened and sealed by the Lord at the time of Holy Communion. This earthly consecration extends through Holy Communion to the eternal communio in Heaven, where we shall enjoy the companionship of God the Father, God the Son, and of God the Holy Ghost. Then we shall see Him just as He is, face to face. For all eternity we shall share His life, His glory, His divine knowledge, and the mansions of His eternal love. This glorious reward the Son of God earned for us while on earth, by His life, His suffering, and His death. "We bless the God of heaven, and before all living we will praise him: because He hath shown His mercy to us" (Communion). (Father Benedict Baur, O.S.B., The Light of the World, Volume II, pp. 6-8.)
"We should renounce the world with our whole heart, and break away effectually from all that can be displeasing to Him."
Every false religion is premised upon either a corruption of the true doctrine of the Most Blessed Trinity or upon a total rejection of His existence. Many Protestant sects, for example, do not bapitize In the Name of the Father, and of the Son, and of Holy Ghost, but "In the Name of the Lord Jesus," and one of the principal heresies of Orthodoxy is its rejection of the Filioque, the defined teaching that God the Holy Ghost proceedeth from the breath of the mutual love between God the Father and God the Son.
Judaism in all its perverse forms rejects the Most Blessed Trnity, and the false prophet, pedophile and mass murderer and marauder named Mohammed entire false religion is premised upon his refusal to accept the doctrine of the Most Holy Trinity:
Mohammedanism was a heresy: that is the essential point to grasp before going any further. It began as a heresy, not as a new religion. It was not a pagan contrast with the Church; it was not an alien enemy. It was a perversion of Christian doctrine. It vitality and endurance soon gave it the appearance of a new religion, but those who were contemporary with its rise saw it for what it was not a denial, but an adaptation and a misuse, of the Christian thing. It differed from most (not from all) heresies in this, that it did not arise within the bounds of the Christian Church. The chief heresiarch, Mohammed himself, was not, like most heresiarchs, a man of Catholic birth and doctrine to begin with. He sprang from pagans. But that which he taught was in the main Catholic doctrine, oversimplified. It was the great Catholic world on the frontiers of which he lived, whose influence was all around him and whose territories he had known by travel which inspired his convictions. He came of, and mixed with, the degraded idolaters of the Arabian wilderness, the conquest of which had never seemed worth the Romans' while. . . .
But the central point where this new heresy struck home with a mortal blow against Catholic tradition was a full denial of the Incarnation.
Mohammed did not merely take the first steps toward that denial, as the Arians and their followers had done; he advanced a clear affirmation, full and complete, against the whole doctrine of an incarnate God. He taught that Our Lord was the greatest of all the prophets, but still only a prophet: a man like other men. He eliminated the Trinity altogether. With that denial of the Incarnation went the whole sacramental structure. He refused to know anything of the Eucharist, with its Real Presence; he stopped the sacrifice of the Mass, and therefore the institution of a special priesthood. In other words, he, like so many other lesser heresiarchs, founded his heresy on simplification. Catholic doctrine was true (he seemed to say), but it had become encumbered with false accretions; it had become complicated by needless man-made additions, including the idea that its founder was Divine, and the growth of a parasitical caste of priests who battened on a late, imagined, system of Sacraments which they alone could administer.
All those corrupt accretions must be swept away. There is thus a very great deal in common between the enthusiasm with which Mohammed's teaching attacked the priesthood, the Mass and the sacraments, and the enthusiasm with which Calvinism, the central motive force of the Reformation, did the same. As we all know, the new teaching relaxed the marriage laws but in practice this did not affect the mass of his followers who still remained monogamous. It made divorce as easy as possible, for the sacramental idea of marriage disappeared. It insisted upon the equality of men, and it necessarily had that further factor in which it resembled Calvinism: the sense of predestination, the sense of fate; of what the followers of John Knox were always calling "the immutable decrees of God." (The Great and Enduring Heresy of Mohammed. Also see the appendix on Mohammedanism.)
It is no wonder that the conciliar revolutionaries have such an affinity for Mohammedanism as its blasphemous founder, the false prophet Mohammed, attacked the same things that they have: "the priesthood, the Mass and the sacraments." Jorge Mario Bergoglio is chief among those alive today who did these things with the "same enthusiasm" as the Calvinists had done in the Sixteenth and Seventeenth Centuries, driven by the "central motive force of the Reformation," a hatred of the visible, hierarchical church in favor of an amporhous mass of believers.
Our lives as Catholics began when we were baptized "In the Name of the Father, the Son, and the Holy Ghost," and, pleased God and by Our Lady's prayers and the graces she sends unto us, our lives will end soon after we receive the Apostolic Blessing "In the Name of the Father, the Son, and the Holy Ghost."
The reading for Matins in the Divine Office today include a reflection upon the Most Blessed Trinity by Saint Fulgentius:
The Faith which the holy Patriarchs and Prophets received from God before His Son was made Flesh, the Faith which the holy Apostles heard from the Lord Himself when Present in the Flesh, the Faith which the same Apostles learnt by the teaching of the Holy Ghost not only to preach by word of mouth, but also to leave behind them in their writings for the healthful instruction of all that should come after, that Faith teacheth that the Trinity, that is to say, the Father, the Son, and the Holy Ghost, is but One God. But we could not truly call the Father, the Son, and the Holy Ghost a Trinity, if One and the Selfsame Person were named Father, Son, and Holy Ghost.
Nor if as the Being of the Father, the Son, and the Holy Ghost is One Being, so were there but One Person, then were it untrue to say that God is a Trinity. On the other hand, if, as the Persons of the Father, the Son, and the Holy Ghost are distinguished One from Another by that which is proper to Each, so were They diverse by difference of nature, then were it untrue to say that God is One. But since concerning the nature of the One True God, Who is a Trinity, it is the Truth to say that God is One, and the Truth to say that God is a Trinity, therefore the True God is a Trinity in Persons, and an Unity in nature.
Through this Oneness of nature All That the Father is is in the Son and the Holy Ghost, All That the Son is is in the Father and the Holy Ghost, and All That the Holy Ghost is is in the Father and the Son. Of the Father, the Son, and the Holy Ghost, None is without Other, None is before Other, None is Greater than Other, None is Mightier than Other. The Father, as touching the One Divine Nature, is neither before nor greater than the Son and the Holy Ghost neither is it possible that the Eternity and Infinity of the Son, whether as before or greater, should be before or greater than the Eternity and Infinity of the Spirit. (Matins, The Divine Office, Trinity Sunday.)
We must give thanks every day for the fact that we are Catholics and thus believe in the one and only true God of Divine Revelation, the Most Holy Trinity. The doctrine of the Holy Trinity has been revealed by Our Blessed Lord and Saviour Jesus Christ, the very Second Person of the Most Blessed Trinity made Man in His Most Blessed Mother's Virginal and Immaculate Womb by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, at the Annunciation, but it is a mystery upon which we must contemplate in wonderment here below and a mystery we will behold even in Heaven if we die in a state of Sanctifying Grace and, after making satisfaction in Purgatory for our sins and behold this mystery face to face in the glory of the Beatific Vision.
We have much, however, for which to make reparation, and the chastisement that is being visited upon us at this time provides us with a great opportunity to prepare assiduously for the loss of all that we own, for the loss of our liberty and even for the loss of our very lives. In all these travails, though, which are occurring with the Providence of God, we stand with confidence as Catholics by offering whatever we must suffer in this passing, mortal vale of tears to the Throne of the Most Blessed Trinity as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary.
We have displeased God many times by means of our own sins. In his ineffable Mercy, Our Lord sent Our Lady to Saint Dominic de Guzman so that we could be given her Most Holy Rosary to be chief means after Holy Mass and Eucharistic piety by which to make reparation for our sins and those of the whole world.
Shouldn't we want to the console the good God by our Rosaries as we seek to make reparation for our sins and as we pray for the day when everyone in the world will start and end their days with the very Sign of our salvation, the Sign of the Cross, as they say reverently and devoutly the Name of the Most Holy Trinity in which we were Baptized and thus had Original Sin flooded out of our immortal souls as the very inner life of that Most Blessed Trinity was flooded therein?
Keeping close to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary as we prepare for the celebration of the Feast of Corpus Christi in four days from now, may we pray as many Rosaries each day as our state-in-life permit as we continue to offer up all of our prayers and sufferings and sacrifices to that same Sacred Heart through the Immaculate Heart out of which It was formed and with which It beats as one. May it be our privilege to plant a few seeds for the Triumph of the Immaculate Heart of Mary as we attempt to make reparation to Jesus through Mary for our sins and those of the whole world as we begin and end all of our prayers and good works "In the Name of the Father, and of the Son, and of the Holy Ghost. Amen."
A blessed Trinity Sunday to you all.
Vivat Christus Rex! Viva Cristo Rey!
Isn't it time to pray a Rosary now?
Our Lady, Queen of Heaven and of Earth, pray for us.
Immaculate Heart of Mary, triumph soon!
Vivat Christus Rex! Viva Cristo Rey!
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior and Balthasar, pray for us.
Saint Bede the Venerable, pray for us.