Vol 13 Issue 30 ~ Editor: Rev. Fr. Courtney Edward KrierJuly 25, 2020 ~ Saint James, opn!
1. What is the Holy Eucharist
2. Eighth Sunday after Pentecost
3. Saint Anne
4. Family and Marriage
5. Articles and notices
One aspect of the Conciliar Church that is repeated over and over is that their Novus Ordo and Ecumenism is an organic growth in the Church, stunted only by the Council of Trent, which made the Church static as an over response to the Protestant Revolt. One may notice the Conciliar Church never condemns Martin Luther and that Bergoglio even apologizes to the Waldensians (an Albigensian sect that Saint Dominic was given the Rosary to counter its diabolical influence). Organic growth is seen in a child that grows to adulthood—that is reaches a point of maturity seen in the cessation of growth upward. Growth outward that is not proportional to vertical growth is considered unhealthy growth. This is why one watches one’s weight and figure, realizing the disproportion is unhealthy. I say this because it should be considered too. There is another growth or change that is inorganic, but artificial, yet affecting the body—such as the unnatural use of chemicals or operations to make our young people into what they are not: boys into girls and girls into boys. In taking the Holy Eucharist (Holy Mass) in consideration to its “organic growth” they, the Conciliar Historians, will insinuate that there were various growth periods like infancy to childhood to adolescence to adulthood to whatever, set, as they would seem to mark it into apostolic church, domestic church, Constantinian church, unifying church, pre-reform church, reform and counter-reform church and modern church. Here they will say is proof the Church constantly changed the Mass and justifies the Novus Ordo.
How was the Holy Eucharist celebrated by the Apostles? There are no records other than it was celebrated. The Acts of the Apostles and Saint Paul only confirm it was celebrated. The Apostolic Constitution (questioned as to date of origin), Saint Justin (+150), Hippolytus (+236) don’t speak of a domestic church—even though it is indicated already that the Holy Eucharist was celebrated in the homes of Christians during Apostolic times—and afterwards more in public places (catacombs, etc., during persecution and as the Church grew in numbers). They only provide some details due to the disciplina arcanum (imposed silence of the sacraments). They had to memorize the prayers. Corrections were made, such as when water only was being used, has been recorded in documents. But, the liturgy was conducted rather universally the same when one notes that the Greek Rites are essentially the same as the Latin Rites. The words of Consecration, passed on by the Apostles, are found different then in the Gospels for the Gospels were written for instruction not to be the Liturgy. It is the same when the Acts of the Apostles speaks of the laying on of hands was to instruct that Confirmation was administered, not the rite of Confirmation. All of this would be written eventually; but, as read in the acts of the Martyrs, the writings were confiscated or burned—only some correspondence was preserved and since the third century indicates the Popes and bishops were cognizant of what each was writing about and answering questions on the administration of the Holy Eucharist and the Sacraments—it wouldn’t be so if everyone was doing it their own way. The correspondence was in Latin and the Liturgy was in Latin for all of northern Africa and most of the Italian Peninsula and the Hibernian Peninsula—and uniform. With the end of the persecution of Christians, the Church began her work of correcting errors in faith and liturgy and those diligent in the work, such as Saint Basil (+379) Pope Saint Damasus (+384) and Saint Ambrose (+397) are attributed the rites—not that they wrote, but preserved—that became the substance of the liturgies recorded then and now with little change—the Ambrosian being little different then the Damascene. For the Roman Church the preservation of this essential form is seen in the efforts of Leo I (440-61) and Pope Gelasius (492-496), who gave the present Canon in its absolute form—based on apostolicity—with a minor addition under Pope Gregory I (590-604) to the Canon by adding diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum jubeas grege numerari (Order our days in Thy peace, save us from everlasting damnation, and cause us to be numbered among Thy chosen ones.) Pope Gregory also corrected the placement of the Pater Noster decreeing it to be recited before the breaking of the Host. So we see corrections to the propers, to the changeable parts of the Mass, but the Canon of the Mass has never seen any changes—not even a syllable or letter for almost a thousand years before Trent, which decreed that it was the most perfect prayer; and Pope St Pius V decreed all in the Latin Rite were to continue to use this Mass-Canon. So for over 1400 hundred years, more than three-quarters since Christ instituted the Holy Eucharist, every Latin Rite priest has been saying the exact same words and almost 2000 years since Christ, essentially the same words He handed over (traditio) to the Apostles—but somehow one is to see organic growth in arriving at the Novus Ordo Missae when there are no more similarities than that of a human and an ape and all can tell the difference. Artificially adding on or mutilating a body is not organic growth, it is unnatural—against nature. This is what the Conciliar Church did to the Liturgy. And it did the same to the faith.
As always, enjoy the readings provided for your benefit.—The Editor
WHAT IS THE HOLY EUCHARIST
By Rev. Courtney Edward Krier
The Real Presence
1. Pre-Nicene Fathers
Tertullian (+220), speaking of the physical body by which one receives the Sacraments, he writes:
The flesh, indeed, is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the cross), that the soul too may be fortified; the flesh is shadowed with the imposition of hands, that the soul also maybe illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. They cannot then be separated in their recompense, when they are united in their service. (On the Resurrection of the Flesh, 8.)
And in speaking on the Prodigal Son, mentions the seal of baptism wherewith, The ring also he is then wont to receive for the first time, wherewith, after being interrogated, he publicly seals the agreement of faith, and thus thenceforward feeds upon the fatness of the Lord’s body — the Eucharist, to wit. (On Modesty, 9). Tertullian continues when speaking at one’s obligation to be present at Mass:
Similarly, too, touching the days of Stations, most think that they must not be present at the sacrificial prayers, on the ground that the Station must be dissolved by reception of the Lord’s Body. Does, then, the Eucharist cancel a service devoted to God, or bind it more to God? Will not your Station be more solemn if you have withal stood at God’s altar? When the Lord’s Body has been received and reserved each point is secured, both the participation of the sacrifice and the discharge of duty. If the Station has received its name from the example of military life — for we withal are God’s military — of course no gladness or sadness chanting to the camp abolishes the stations of the soldiers: for gladness will carry out discipline more willingly, sadness more carefully. (On Prayer 19.)
Cyprian of Carthage (+258) objecting to apostates (those who recently denied the faith in the face of martyrdom in the persecution of 250 AD) being received back into the Church and allowed to receive the Sacraments, states:
Returning from the altars of the devil, they draw near to the holy place of the Lord, with hands filthy and reeking with smell, still almost breathing of the plague-bearing idol-meats; and even with jaws still exhaling their crime, and reeking with the fatal contact, they intrude on the body of the Lord, although the sacred Scripture stands in their way, and cries, saying, Every one that is clean shall eat of the flesh; and whatever soul eats of the flesh of the saving sacrifice, which is the Lord’s, having his uncleanness upon him, that soul shall be cut off from his people. Leviticus 7:20 Also, the apostle testifies, and says, You cannot drink the cup of the Lord and the cup of devils; you cannot be partakers of the Lord’s table and of the table of devils. 1 Corinthians 10:21 He threatens, moreover, the stubborn and Lord unworthily, is guilty of the body and blood of the Lord. 1 Corinthians 11:27
All these warnings being scorned and contemned — before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offense of an angry and threatening Lord has been appeased, violence is done to His body and blood; and they sin now against their Lord more with their hand and mouth than when they denied their Lord. (Treatise 3.15, 16.)
And he writes again:
As the prayer goes forward, we ask and say, Give us this day our daily bread. And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours. And according as we say, Our Father, because He is the Father of those who understand and believe; so also we call it our bread, because Christ is the bread of those who are in union with His body. And we ask that this bread should be given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some heinous sin, by being prevented, as withheld and not communicating, from partaking of the heavenly bread, be separated from Christ’s body, as He Himself predicts, and warns, I am the bread of life which came down from heaven. If any man eat of my bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world. John 6:58 When, therefore, He says, that whoever shall eat of His bread shall live for ever; as it is manifest that those who partake of His body and receive the Eucharist by the right of communion are living, so, on the other hand, we must fear and pray lest any one who, being withheld from communion, is separate from Christ’s body should remain at a distance from salvation; as He Himself threatens, and says, Unless you eat the flesh of the Son of man, and drink His blood, you shall have no life in you. John 6:53 And therefore we ask that our bread — that is, Christ — may be given to us daily, that we who abide and live in Christ may not depart from His sanctification and body. (Treatise 4.18)
2. Post-Nicene Fathers
Gregory of Nyssa (+385), teaches the following about the Holy Eucharist:
The Eucharist unites the body, as Baptism the soul, to God. Our bodies, having received poison, need an Antidote; and only by eating and drinking can it enter. One Body, the receptacle of Deity, is this Antidote, thus received. But how can it enter whole into each one of the Faithful? This needs an illustration. Water gives its own body to a skin-bottle. So nourishment (bread and wine) by becoming flesh and blood gives bulk to the human frame: the nourishment is the body. Just as in the case of other men, our Saviour’s nourishment (bread and wine) was His Body; but these, nourishment and Body, were in Him changed into the Body of God by the Word indwelling. So now repeatedly the bread and wine, sanctified by the Word (the sacred Benediction), is at the same time changed into the Body of that Word; and this Flesh is disseminated among all the Faithful. (Great Catechism III.37.)
Cyril of Jerusalem (+386) contrasts the change of water into wine at Cana as a prelude to changing bread and wine into the Body and Blood of Christ:
He once in Cana of Galilee, turned the water into wine, akin to blood, and is it incredible that He should have turned wine into blood? When called to a bodily marriage, He miraculously wrought that wonderful work; and on the children of the bride-chamber Matthew 9:15, shall He not much rather be acknowledged to have bestowed the fruition of His Body and Blood?
Wherefore with full assurance let us partake as of the Body and Blood of Christ: for in the figure of Bread is given to you His Body, and in the figure of Wine His Blood; that you by partaking of the Body and Blood of Christ, may be made of the same body and the same blood with Him. For thus we come to bear Christ in us, because His Body and Blood are distributed through our members; thus it is that, according to the blessed Peter, we become partakers of the divine nature 2 Peter 1:4.
Christ on a certain occasion discoursing with the Jews said, Unless you eat My flesh and drink My blood, you have no life in you. John 6:53 They not having heard His saying in a spiritual sense were offended, and went back, supposing that He was inviting them to eat flesh.
In the Old Testament also there was show-bread; but this, as it belonged to the Old Testament, has come to an end; but in the New Testament there is Bread of heaven, and a Cup of salvation, sanctifying soul and body; for as the Bread corresponds to our body, so is the Word appropriate to our soul.
Consider therefore the Bread and the Wine not as bare elements, for they are, according to the Lord’s declaration, the Body and Blood of Christ; for even though sense suggests this to you, yet let faith establish you. Judge not the matter from the taste, but from faith be fully assured without misgiving, that the Body and Blood of Christ have been vouchsafed to you. (Mystagogical Catechesis 4, no. 2 sqq.)
John Chrysostom (+407) takes the same stance as Saint Paul in his Epistle to the Hebrews that blood must be offered for the remission of sins and therefore Christ must be offering not wine, but His Blood in the Chalice, or there is no meaning to His words. And, because it is His Blood, He drank, too, from the Chalice to convince the Apostles to drink the Blood:
. . . Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord’s blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, which is shed for many for the remission of sins; and He says, Do this in remembrance of me. Do you see how He removes and draws them off from Jewish customs. For like as you did that, He says, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, This, says He, is my blood, which is shed for the remission of sins.
But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses says, This shall be to you for an everlasting memorial, Exodus 12:14 so He too, in remembrance of me, until I come. Therefore also He says, With desire I have desired to eat this passover, Luke 22:15 that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual.
And He Himself drank of it. For lest on hearing this, they should say, What then? Do we drink blood, and eat flesh? And then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? Some one may say. By no means. For on this account He said, Do this, that He might withdraw them from the other. For if this works remission of sins, as it surely does work it, the other is now superfluous.
As then in the case of the Jews, so here also He has bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? Together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols? (Hom. 82 on Matthew, 1.)
The Sunday Sermons of the Great Fathers
M. F. Toal
THE GOSPEL OF THE SUNDAY
LUKE xvi. 1-9
At that time: Jesus spoke to his disciples the following parable. There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods. And he called him, and said to him: How is it that I hear this of thee? Give an account of thy stewardship: for now thou canst be a steward no longer. And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed.
I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses. Therefore, calling together every one of his lord’s debtors, he said to the first: How much dost thou owe my lord? But he said: An hundred barrels of oil. And he said to him: take thy bill and sit down quickly, and write fifty. Then he said to another: And how much dost thou owe? Who said: An hundred quarters of wheat. He said to him: Take thy bill, and write eighty. And the Lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are more prudent in their generation than the children of light. And I say to you: Make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting blessings.
EXPOSITION FROM THE CATENA AUREA
CHRYSOSTOM (Hom. of St Asterius): There is a certain erroneous opinion inborn in mortal men that increases evil doing and lessens good. It is the belief that whatever comes into our possession in this life we possess it as masters of it; and so when the chance arises we seize these things as ours by special right. The contrary is true. For we are not placed in this life as lords in our own houses, but as guests and strangers, brought hither whether we would or not, and at a time not of our choosing. He who is now rich in a moment is a beggar. Therefore, whoever you may be, know that you are but an administrator (dispensator) of things that are Another’s, and that upon you has been bestowed but the right of their brief and passing use. Cast then from your soul the pride of dominion, and put on instead the modesty and humility of a steward. (Cf. PG 40, col. 179.
St. Anne, Mother of Our Lady
1. Chosen by God to be the mother of the virgin Mother of God, Anne presented to mankind her from whom the Light of the world would come. Holy Scripture does not mention Mary’s mother, but already in the second century her name had become widely known from the “proto-gospel of St. James.” The name Anne means “rich in grace” and it is so firmly established as the name of Mary’s mother in the tradition and usage of the Church that there can be no real doubt about it. Concerning Anne’s life we have only legendary, unauthenticated details. She is said to have been married to Joachim, a man of outstanding virtue and piety, and to have become a mother late in life. The veneration of St. Anne goes back to the eighth century in the East. About 1350 her feast was celebrated everywhere in the West as well; in 1584 Pope Gregory XIII ordered it to be celebrated by the whole Church. St. Anne is the heavenly patron of mothers, of marriage, of widows, and of orphans.
2. “Rejoice we all in the Lord, as we keep holiday in honor of blessed Anne” (Introit). Even if we know nothing more about St. Anne than that she was the mother of Mary, that is enough to make us rejoice and thank God. One of the responsories at Matins praises her thus: “Exalted and wonderfully salutary, venerable Anne, is the fruit of thy womb, the Virgin Mary, Mother of the Lord, consolation of the world, place of rest for the weary, hope of the sorrowing. Rejoice and be glad, happy mother, for the fruit of thy womb is Mary, mother of the Lord.” Whoever loves Mary must necessarily honor her in whose womb God prepared this sublime sanctuary. We must contemplate with reverence her to whom God entrusted the Mother of His Son; we praise the mother of the Mother of God for her unique greatness; it is proof that her holy and just life of faithful service was pleasing to God. With proper admiration do we sing of her virtue in the Lesson: “Unrivaled art thou among all the women that have enriched their homes. Vain are the winning ways, beauty is a snare; it is the woman who fears the Lord that will achieve renown. Work such as hers claims its reward; let her be spoken of with praise at the city gates.”
“The kingdom of heaven is like a treasure hidden in a field; a man has found it and hidden it again, and now, for the joy it gives him, is going home to sell all that he has and buy that field” (Gospel). St. Anne discovered that treasure: loving fear of God. Busily engaged as she was in household affairs (cf. Lesson) her mind nevertheless steadily dwelt on higher things, on the God she loved and lived for. It is a truly wise woman who evaluates so shrewdly, in order to serve God unhindered. Only to such a conscientious woman, with her wealth of interior life, could God entrust the one whom the whole Church greets in the words of an angel: “Hail, full of grace; the Lord is with thee,” In the womb of St. Anne was Mary conceived without sin, filled with grace, and wholly pleasing to God. Anne was privileged to nourish this child, to live with her and teach her, and to be a witness to the plenitude of her child’s grace. Mary is Anne’s treasure, the precious pearl of which the Gospel speaks; the reward, humanly speaking, the supremely delightful fruit of her many years of petitioning God with prayers and with confident service.
3. St. Anne was chosen by God to cooperate in the redemption of mankind. But she had to make herself worthy of this holy life. God demands cooperation. Thus, the liturgy can sing of St. Anne: “Thou hast been a friend to right, an enemy to wrong. And God, thy own God, has given thee an unction to bring thee pride” (Gradual). God anointed her with the joy of becoming the mother of Mary. One whom God honors thus, we too must honor. We beg her to obtain for us the grace to carry out our God-given vocation with the same perfect fidelity which led to her renown. “Vain are the winning ways, beauty is a snare; it is the woman who fears the Lord that will achieve renown” (Lesson).
Collect: O God, who wast pleased to bestow Thy grace upon blessed Anne, so that she might fitly become the mother of her who was to bear Thy only-begotten Son, grant us this boon, that we who keep her feast may be helped by her protection. Amen.
Boys and Girls!
REV. THOMAS J. HOSTY, M.A., S.T.B.
THE BREAKFAST OF CHAMPIONS
GOOD MORNING, BOYS AND GIRLS!
Who can tell me the breakfast food which is advertised as “the breakfast of champions”? Say, if you knew all your answers in schoolwork, as well as you know the answer to that question, you wouldn’t have any trouble with your report card. It seems as though everyone knows the answer to the question this morning. Yes, the breakfast of champions is Wheaties.
Don’t get worried, now; I’m not trying to slip in a commercial on you, because I think that I hate commercials even more than you do. I give you my word of honor that the makers of the breakfast of champions are not going to send me a giant case of Wheaties for plugging their product. In fact, I’ll let you in on a little secret, if you promise not to breathe it to a single person, except everyone you meet—never eat Wheaties!
Maybe I might have been a champion by now, if only I had eaten Wheaties. That seems to be the general idea that the makers of Wheaties are trying to get across in their advertising. You pick up a newspaper or a magazine, or you look up at a billboard—and it’s always the same story. Joe So-and-So, the champion batter of the major leagues, eats Wheaties for breakfast—Mike Whatshisname, the leading home-run batter, loves Wheaties for breakfast—Johnny Whatchamacallit, the great football star, must have Wheaties for breakfast—Tony Longdriver, the golf champion, wouldn’t think of teeing off unless he had had his Wheaties—and so on, down the list of champions in the various sports. After reading all the ads for Wheaties (and this applies to any other breakfast food which you could mention), you’d begin to suspect that all you had to do was to shoot a couple of bowls of Wheaties into your stomach every morning, and you would be a cinch to be a champion. Believe me, the road to a national or world’s championship in any sport is not quite as easy as that.
I remember reading somewhere that Ben Hogan, the world’s greatest golfer, used to practice hour after hour, hitting golf balls, until his hands were covered with blisters. Incidentally, there was a movie made of Ben Hogan’s life; maybe you saw it. In the movie (and it’s true!), after he had had a terrible auto accident, and the doctors said that he would never be able to walk again, and after months of lying on his back in a hospital, he came back to win the championship of the world. Take it from me, you need more than a few bowls of breakfast food to do that!
It’s about time now for me to tell you why I have been speaking about the breakfast of champions. I wanted to use that as an introduction to a few thoughts on the real Breakfast of Champions. Anyone with any common sense knows that Wheaties, or any other breakfast cereal, can only provide you with good nourishing food; they cannot make a champion of you, simply by the fact that you eat them. But I’d like to tell you about a food this morning that can make a champion of you, and it’s absolutely guaranteed, not on the word of some supersalesman or advertising manager, but on the word of God Himself. I’m sure that all of you know the food to which I am referring. Yes, it’s Holy Communion!
Holy Communion is truly the Breakfast of Champions! I don’t mean champions in the world of sports, although some of those champs do receive Holy Communion. I mean champions in the love of God. The great saints got their strength from God through Holy Communion. They were smart enough to realize that if they took Christ into their heart, as often as they possibly could, they couldn’t help but get strength from Him to serve Him faithfully. All of us may not tum out to be great saints who are canonized by the Pope, but every one of us can become a champion, in the truest sense of that word, if we receive Holy Communion frequently. By a champion I mean a person who lives as a friend of God and who dies as a friend of God. If you die as a friend of God, you will be admitted into heaven. Everyone who is or who will be in heaven is a champion—a champion in the love of God. The most wonderful thing about winning a heavenly championship is this—once you win it, you can never lose it. For all eternity (that’s for ever and ever!), you will enjoy the reward which comes from being a champion; God will always be with you, to make you perfectly happy.
How often should you share in the Breakfast of Champions while you’re still on this earth? That’s a pretty hard question to answer. The Church commands every Catholic, seven years of age or over, who is physically able, to receive Holy Communion at least once a year, under penalty of losing God’s friendship. That’s the minimum for a Catholic. Without Holy Communion, at least once a year, a Catholic’s soul will starve to death!
But you and I aren’t interested in a starvation diet. We don’t want to know how seldom we must eat, simply to keep from starving to death. We want to find out how often we should receive the Breakfast of Champions, in order to stay in tiptop spiritual condition. Well, here’s my advice. Try to go to Holy Communion every time you are at Mass. (That does not mean, of course, that you should go to Holy Communion twice or three times, if you happen to go to three different Masses on the same day. I’m sure you all know the rules on that. If you don’t, ask your Mother or Dad.) Ordinarily, that would mean that you would go to Holy Communion every Sunday. If it is possible, though, try to receive Holy Communion every day. That might not be so easy for you younger boys and girls; and you younger children ought to follow your Mother’s advice as to whether you should receive Holy Communion every day or not—she knows whether the fasting required for Holy Communion would hurt your health. I can’t see though, why the seventh and eighth graders couldn’t go to Holy Communion daily.
One thing I am dead against is this—I don’t believe any boy or girl should be forced to go to Holy Communion every day or every Sunday. I hate to think of our Lord being forced down anyone’s throat. If a youngster cannot be taught to love our Lord in Holy Communion, and if he cannot be convinced of the wisdom of receiving Him frequently, it is probably not his fault; it is the fault of the Mother or the Father or the Sister in school or the priest in the parish. A child should never be punished by his parents or his teachers for not receiving Holy Communion. He gets sufficient punishment by the mere fact that he does not receive our Lord into his heart.
From now on, whenever you boys and girls see an ad about Wheaties, the breakfast of champions, I want you to think about Holy Communion, the real Breakfast of Champions. And I hope that all of you will receive the true Breakfast of Champions every chance you get, so that some day you’ll all be champions in heaven!
Father Krier will in Albuquerque on August 8. He will be in Pahrump on August 13.
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