Vol 13 Issue 37 ~ Editor: Rev. Fr. Courtney Edward Krier
September 12, 2020 ~ Holy Name of Mary
1. What is the Holy Eucharist
2. Fifteenth Sunday after Pentecost
3. Saint Maurilius and Saint Eulogius
4. Family and Marriage
5. Articles and notices
The Conciliar Church is still preparing its members for married priests. They may say these are permanent deacons, but Catholics know that deacons are part of the priesthood—and here you have a picture of these men in priestly vestments with their wives.
The caption reads
On Saturday, Aug. 22, Archbishop José H. Gomez ordained eleven new permanent deacons for the Archdiocese of Los Angeles in a Mass celebrated outdoors in the plaza of the Cathedral of Our Lady of the Angels. The men ordained were: Ray Chris Emnace, Victor Gonzalez, Juan Machain, Paul Machuca, Brian Miller, Geremías Morales, Martín Antonio Orea, Austin Park, Javier Humberto Rodriguez, José Luis Torres, and Ramón Villaseñor. See more images from Angelus News (Victor Alemán)
As I cannot insert pictures, the link will show you their medley of married clergy with wives participating in the ceremony.
The reaction to the Pan-Amazon Synod was not generally accepted by their members regarding ordaining priests—but the pictures speak the words: You will soon have it anyway so get used to it—just as they said they would not change the Mass in the 60’s as they introduced all vernacular and table and then said you will have the Novus Ordo anyway so just get used to it.
What about deacons in the Church? Most of us, unless we lived near a religious house, seminary or Cathedral, would not have thought of deacons, and if we saw them, as men preparing for the next major order, the priesthood—never expecting one to remain a deacon. In the Acts of the Apostles one reads:
Then the twelve calling together the multitude of the disciples, said: It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of good reputation, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying was liked by all the multitude. And they chose Stephen, a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a proselyte of Antioch. (Acts 6:2-5)
The fulness of the apostolic priesthood was in the Apostles—but the ministry was divided already in apostolic times into deacons (assistants), priests (ministers) and bishops (apostles). In the above passage one observes the institution of the deaconate. It was bestowed upon unmarried men as they were to be devoted to the work of the Church in its needs—to help, not hinder. One sees Philip preparing the converts, baptizing and then asking the Apostles to administer Confirmation. The presbyters (priests) are seen to be set over the smaller communities while the bishops are set over cities and regions. The Acts indicate the deacons knew their limitation and they were acting as assistants. In the same manner it can be assumed of the presbyters (ancients in the Rheims translation—this is why the Greek and Latin are preferable and unchangeble).
Throughout the early Church that pertains to Rome one reads of the deacons, such as Saint Lawrence. One does not read of them having families—just as the Apostles and the presbyters. A possible exception is what Saint Paul directs Saint Timothy. Here he writes: Deacons in like manner chaste, not double tongued, not given to much wine, not greedy of filthy lucre . . . (1 Tim. 3:8) And then continues in talking of them: Let deacons be the husbands of one wife: who rule well their children, and their own houses. (1 Tim. 3:12) There is a lot of room for interpretation, but the Church, allowing clergy in the Eastern rite to be married if they were before the priesthood, does not allow them afterwards—and never, if married, to become a bishop. As to the Latin Church, whenever one reads of married clergy it is accompanied by condemnations or abuses of what ought to be with Council after Council demanding the clergy to be celibate. The Catholic Church has long held the perfect idea of the Church and it is with the clergy serving the Church as the example of Christ serving the Church and therefore incumbent upon the clergy to imitate Christ perfectly. The idea is lost when there is no distinction between what defines what is a priest and what is not a priest. This is muddled once it becomes clear what is of the sacrament of the priesthood and what is not of the sacrament. The deacon has been declared part of the priesthood and therefore lives accordingly as a priest does as bound to the Liturgy and ministry. Normally the deacon is a step to the priesthood, but one still found Saint Francis ordained a deacon but not a priest. One also finds Saint Thomas a Becket a deacon and therefore, even as Chancellor, not married. The Council of Trent was able to reform the Church to give clarity to the formation of priests based on what the Church always taught. She has continued to insist priests live a priestly life and teaches the Church never held that priests could marry or that she desired a married clergy. One should recognize temptation for what it is and who offers the forbidden fruit.
Since we see the priest living a chaste life it convinces us that it is possible and that if we are called either to the priesthood or the religious life that God’s grace will not be lacking to live a chaste life. This is why it is so scandalous when a person falls from such a high state of life, the effects are so far reaching. This is why, also, all the more that safeguards should erected so those in such a high state will never fall. May those safeguards never be removed.
As always, enjoy the readings provided for your benefit.—The Editor
WHAT IS THE HOLY EUCHARIST
By Rev. Courtney Edward Krier
The Real Presence
3. Christ Remains Present as Long as the Accidents of Bread and Wine are Present
Another practice was the universal introduction of the Mass of the Presanctified (now found only in the Good Friday Liturgy of the Roman Rite). The seventh century Council of Trullo (694) proscribes: Canon 52: On all days of the holy fast of Lent, except on the Sabbath, the Lord’s day and the holy day of the Annunciation, the Liturgy of the Presanctified is to be said. Though a Communion rite, it demonstrates the belief in the continual Presence of Christ.
Not only was the preservation of the Eucharistic Species in a pyx observed for the communion of the sick and dying since the beginning of Christianity, but in the Middle Ages devotion to the Presence of Christ in the Holy Eucharist developed into Processions and Holy Hours of devotion. It was the devotion of religious in their period of meditation and the advancement of their spirituality that they conversed with Christ in the Eucharist in their Chapels and Churches. Mershman gives this account of the institution of the Feast of Corpus Christi:
The instrument in the hand of Divine Providence was St. Juliana of Mont Cornillon, in Belgium. She was born in 1193 at Retines near Liège. Orphaned at an early age, she was educated by the Augustinian nuns of Mont Cornillon. Here she in time made her religious profession and later became superioress. Intrigues of various kinds several times drove her from her convent. She died 5 April, 1258, at the House of the Cistercian nuns at Fosses, and was buried at Villiers.
Juliana, from her early youth, had a great veneration for the Blessed Sacrament, and always longed for a special feast in its honour. This desire is said to have been increased by a vision of the Church under the appearance of the full moon having one dark spot, which signified the absence of such a solemnity. She made known her ideas to Robert de Thorete, then Bishop of Liège, to the learned Dominican Hugh, later cardinal legate in the Netherlands, and to Jacques Pantaléon, at that time Archdeacon of Liège, afterwards Bishop of Verdun, Patriarch of Jerusalem, and finally Pope Urban IV. Bishop Robert was favourably impressed, and, since bishops as yet had the right of ordering feasts for their dioceses, he called a synod in 1246 and ordered the celebration to be held in the following year, also, that a monk named John should write the Office for the occasion. The decree is preserved in Binterim (Denkwürdigkeiten, V, 1, 276), together with parts of the Office.
Bishop Robert did not live to see the execution of his order, for he died 16 October, 1246; but the feast was celebrated for the first time by the canons of St. Martin at Liège. Jacques Pantaléon became pope 29 August, 1261. The recluse Eve, with whom Juliana had spent some time, and who was also a fervent adorer of the Holy Eucharist, now urged Henry of Guelders, Bishop of Liège, to request the pope to extend the celebration to the entire world. Urban IV, always an admirer of the feast, published the Bull “Transiturus” (8 September, 1264), in which, after having extolled the love of Our Saviour as expressed in the Holy Eucharist, he ordered the annual celebration of Corpus Christi in the Thursday next after Trinity Sunday, at the same time granting many indulgences to the faithful for the attendance at Mass and at the Office. This Office, composed at the request of the pope by the Angelic Doctor St. Thomas Aquinas, is one of the most beautiful in the Roman Breviary and has been admired even by Protestants.
The Council of Trent instructs, during Session XIII, in its sixth chapter concerning The Reservation of the Sacrament of the Holy Eucharist and Bearing it to the Sick, as follows:
The custom of reserving the Holy Eucharist in a holy place is so ancient that even the age of the Nicene Council recognized it. Moreover, the injunction that the sacred Eucharist be carried to the sick, and be carefully reserved for this purpose in the churches, besides being in conformity with the greatest equity and reason, is also found in many councils, and has been observed according to a very ancient custom of the Catholic Church. Therefore this holy Synod decrees that this salutary and necessary custom be by all means retained. (Cf. DB 879)
It was followed by the subsequent canon making it Church teaching:
Canon 7. If anyone says that it is not lawful that the Holy Eucharist be reserved in a sacred place, but must necessarily be distributed immediately after the consecration among those present; or that it is not permitted to bring it to the sick with honor: let him be anathema (Cf. DB 889).
Devotion to Jesus Christ, present in the Holy Eucharist, gave rise to visits and holy hours along with the aforementioned processions and the addition of Exposition of the Blessed Sacrament for adoration. The Scriptural text, Behold I am with you all days, even to the consummation of the world. (cf. Matt. 28:20) was eventually interpreted, especially in recent centuries, as referencing the Real Presence of Jesus Christ in the Holy Eucharist.
4. Adoration of the Blessed Sacrament
The prescriptions of adoring the Body and Blood of Christ were, in the early Church, reserved to that of during the time of Holy Mass. With the rejection of Real Presence by Berengarius, the introduction of genuflecting in the presence of the Blessed Sacrament became a test of faith in the Real Presence. The account in the life of Saint Anthony of Padua was related in the Chapter on Berengarius and the Waldensians.
The processions with the Blessed Sacrament gave cause to publicly adore the Holy Eucharist by genuflecting while the Procession of the Blessed Sacrament passed by or if a priest was carrying the Blessed Sacrament to the sick. When one enters a church where the blessed Sacrament is reserved, one immediately genuflects to acknowledge Christ’s Presence—the absence of genuflecting expressing disbelief—one of the signs present in the Conciliar Church that the real, true and substantial Presence of Christ is no longer believed and confirming the denial in Transubstantiation.
The adoration is natural if one believes in the Divinity of Jesus Christ and that Christ is really, truly and substantially Present under the appearances of the species of bread. The Council of Trent taught the following, in the same Session on the Holy Eucharist (Chapter XIII), in its fifth chapter, concerning The Worship and Veneration to be Shown to this Most Holy Sacrament:
There is, therefore, no room left for doubt that all the faithful of Christ in accordance with a custom always received in the Catholic Church offer in veneration [can. 6] the worship of latria which is due to the true God, to this most Holy Sacrament. For it is not less to be adored because it was instituted by Christ the Lord to be received [cf. Matt. 26:26 ff.]. For we believe that same God to be present therein, of whom the eternal Father when introducing Him into the world says: “And let all the Angels of God adore Him” [Heb. 1:6; Ps. 96:7], whom the Magi “falling down adored” [cf. Matt. 2:11], who finally, as the Scripture testifies [cf. Matt. 28:17], was adored by the apostles in Galilee. The holy Synod declares, moreover, that this custom was piously and religiously introduced into the Church of God, so that this sublime and venerable sacrament was celebrated every year on a special feast day with extraordinary veneration and solemnity, and was borne reverently and with honor in processions through the streets and public places. For it is most proper that some holy days be established when all Christians may testify, with an extraordinary and unusual expression, that their minds are grateful to and mindful of their common Lord and Redeemer for such an ineffable and truly divine a favor whereby the victory and triumph of His death is represented. And thus, indeed, ought victorious truth to celebrate a triumph over falsehood and heresy, that her adversaries, placed in view of so much splendor and amid such deep joy of the universal Church, may either vanish weakened and broken, or overcome and confounded by shame may some day recover their senses. (Cf. DB 878)
This teaching was confirmed by the following Canon:
Canon 6: If anyone says that in the holy sacrament of the Eucharist the only-begotten Son of God is not to be adored even outwardly with the worship of latria(the act of adoration), and therefore not to be venerated with a special festive celebration, nor to be borne about in procession according to the praiseworthy and universal rite and custom of the holy Church, or is not to be set before the people publicly to be adored, and that the adorers of it are idolaters: let him be anathema. (Cf. DB 888)
Non-Catholics may accuse Catholics of worshipping bread, but this is far from reality, which, is that they cannot believe unless they see it carnally, fulfilling the words of Christ to Thomas: Blessed are they that have not seen, and have believed. (John 20:29)
The Sunday Sermons of the Great Fathers
M. F. Toal
THE GOSPEL OF THE SUNDAY
LUKE vii. 11-I6
At that time: Jesus went into a city that is called Naim; and there went with him his disciples and a great multitude. And when he came nigh to the gate of the city, behold, a dead man was carried out, the only son of his mother; and she was a widow. And a great multitude of the city was with her. Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not. And he came near and touched the bier. And they that carried it stood still. And He said: Young man, I say to thee, arise. And he that was dead sat up and began to speak. And he gave him to his mother. And there came a fear upon them all; and they glorified God, saying: A great prophet is risen up amongst us: and God hath visited his people.
EXPOSITION FROM THE CATENA AUREA
CYRIL, Catena G.P.: The Lord joins wonder to wonder. In the previous miracle, when they besought him earnestly, he went at once. Here He came unsummoned, as we are told:
V.11. And it came to pass afterwards, that he went into a city.
BEDE: Naim is a city of Galilee within two miles of Mount Thabor, By the divine will a great multitude went with the Lord; that there might be many witnesses to this great miracle. So we read: And there went with him his disciples and a great multitude.
GREGORY NYSSA, On the Soul and Resurrection: We come to a proof of the resurrection of the dead, not from the words of the Saviour but from His deeds, Who, beginning His miracles in lesser things, prepares our faith for what is greater. For first, in the desperate sickness of the centurion’s servant, He as it were takes in hand His power to raise the dead. After this, when He restores to life the son of the widow, who was being carried to the grave; a miracle of higher power; He leads men’s minds towards faith in the resurrection. Hence there follows:
V.12. And when he came nigh to the gate of the city, behold, a dead man was carried out, the only son of his mother.
TITUS OF BOSTRA: For if someone had said of the centurion’s servant, that he was not going to die; to silence such a presumptuous tongue, it is here related that Christ meets a young man already dead, the only son of a widow. For there follows: And she was a widow. And a great multitude of the city was with her.
GREGORY NYSSA: The greatness of her affliction is set out in a few words. The mother was a widow, without hope of other sons; with no one to whom she might turn in place of the son now dead. He only had she nursed. He was the sole source of gladness in her house. All that is sweet and precious to a mother, this he alone had been to her. CYRIL: An affliction that awakens compassion, moving us to grief and to tears. Then follows:
V.13. Whom when the Lord had seen, being moved with mercy towards her, he said to her: Weep not.
BEDE: As though saying: Cease to weep for him as dead whom in a moment you shall see rise living. CHRYSOSTOM (or TITUS, in Catena GP): He Who comforts the afflicted, bidding her not to weep, teaches us that we are to be consoled in the presence of the dead by the hope of their resurrection. Life meeting death halts the bier. Then follows:
September 13: ST MAURILIUS, BISHOP OF ANGERS (A.D. 453)
Maurilius was a native of Milan who came into Touraine and became a disciple of St Martin, by whom he was ordained. He was a vigorous missionary, who knew how to make the most of an opportunity. When a pagan temple was struck by lightning he showed it to the people as an indication of God’s anger, and at once set to work to build a church in its place. He was made bishop of Angers and governed that see in virtue and prudence for thirty years.
ST EULOGIUS, PATRIARCH OF ALEXANDRIA (c. A.D. 607)
ST EULOGIUS was a Syrian by birth and while young became a monk, and at length abbot of his monastery of the Mother of God at Antioch. Amongst the evils with which the Church was then afflicted, the disorder and confusion into which the monophysites had thrown the church of Alexandria called for strong measures, and an able pastor endowed with prudence and vigour to apply them. Upon the death of the patriarch John, in 579, St Eulogius was raised to that dignity. Two or three years later Eulogius was obliged to make a journey to Constantinople on the affairs of his church, and there he met St Gregory the Great, who was at that time the papal representative (apocrisiarius) at the Byzantine court. Between the two a friendship soon sprang up, and there are extant a number of letters which in after years Gregory addressed to Eulogius. In one of these letters St Gregory, now pope, refers to the success of the monk Augustine among the pagan Angli, “living in an angle of the world”, stating that on the preceding Christmas-eve ten thousand of them had been baptized; he goes on to use this as an encouragement for Eulogius in his efforts against the monophysites. One passage almost seems to imply that St Eulogius had something to do with originating St Augustine’s mission to England. St Gregory, who had already had to rebuke the patriarch of Constantinople, John IV the Faster, for assuming the pompous title of “Oecumenical Patriarch” and had thenceforward in protest signed himself “Servant of the Servants of God”, likewise reproved St Eulogius for addressing him as “Oecumenical Pope”. “I do not wish to be exalted in words but in virtue”, he wrote. “Away with these words which puff up pride and offend charity.” Of the numerous writings of St Eulogius, chiefly against heresies, only a sermon and a few fragments remain; one treatise was submitted to St Gregory before publication, and he approved it with the words, ”I find nothing in your writings but what is admirable”. St Eulogius did not long survive his friend, dying at Alexandria about the year 607.
(Butler’s Lives of the Saints)
Boys and Girls!
REV. THOMAS J. HOSTY, M.A., S.T.B.
WHAT’S BUZZIN’, COUSIN?
GOOD MORNING, BOYS AND GIRLS!
I think I have a real surprise for you this morning. At least it will be a surprise for a good number of you. I won’t keep you in suspense any longer—I’ll tell you what it is right now. Did you know that we are all cousins to one another? Judging from the look on your faces, I can see that I was right. Most of you seem surprised to hear that. Perhaps one of you boys or girls could tell me why we are all cousins. Yes! That’s the answer—because we all had the same first parents.
Way, way back, we all had the same great, great, great, great (multiply that great about a thousand times!) grandfather and grandmother. There was one man and one woman, from whom we all came. How many of you know the name of the first man and the first woman? Say, you’re really on the beam this morning! It looks as though everyone in the school knows that our first parents’ names were Adam and Eve. I wonder if any of you could tell me the name of Adam’s father and mother—or the name of Eve’s father and mother.
I thought I wouldn’t be able to fool you with that question—because they didn’t have any mother or father. That’s why they’re called our first parents. God made them directly, Himself. I won’t waste any time asking you how God made Adam’s and Eve’s souls. Everyone knows that He made them out of nothing. That’s what we mean by the word “creation.” Could anyone else in the whole world make anything out of nothing? Absolutely not! Only God is able to create things. Are the souls of Adam and Eve the only things which God made out of nothing? Oh, no! He made the world out of nothing. All the angels were made out of nothing, because they are pure spirits. The souls of all the people who have ever been born into this world, including your soul and mine, have been made out of nothing.
What about Adam’s body, though? Did God make that out of nothing? No, He made that from the dust of the earth. How do we know that? If Adam was our first ancestor, no one else was there when he was made. That’s true, no one else was there but God Himself—and God is the one who has told us, in the Bible, how he made Adam’s body. Every year we have a special ceremony which reminds us of the fact that the body of our first father was made of the dust of the earth. Who can give me the name of that day? Yes it’s Ash Wednesday. Every year, on that day, as Lent begins, the priest puts ashes on our forehead, in the form of a cross, and at the same time he says, “Remember man that thou art dust, and unto dust thou shalt return!” When will your body return to the dust? Why, that will happen sometime after you have been buried. But don’t worry too much about it—some day, on the day that we call Resurrection Day, your dust will be gathered together by God, and joined again to your soul. Then you will live forever with Him, body and soul!
What about the body’ of our first mother, Eve? How was it made? God tells us, in His book, the Bible, that He cast a deep sleep over Adam, and, while he was asleep, He removed one of Adam’s ribs and made the body of the first woman out of it.
That reminds me of a story. Maybe you heard it before, but I think that your Mother would get a big “bang” out of it if you told it to her. You better be sure that your Dad isn’t there when you tell it. (After you hear the story, you’ll know why!) Here’s the story.
In catechism class, in first grade, the Sister asked the youngsters if any of them could tell her how God made the body of the first woman. As usual, all the children in the room waved their hands to get a chance to give the answer. I say, as usual, because in first grade they always raise their hand for every question, whether they know the answer or not. By the time youngsters reach eighth grade, they’re smart enough not to volunteer an answer unless they’re certain that they have the right one. Well, anyway, Sister called on a little girl and her answer was this— “God cast a deep sleep over Adam, and, while he was asleep, He took Adam’s brains out, and made the first woman!” (If your Dad overhears you telling this story, be sure to tell him that I was only kidding!)
Adam and Eve’s bodies were just like ours, except that they were in perfect physical condition. In addition to that, Adam and Eve were not born as helpless babies, but as full-grown people. (It’s a good thing they were, because there would not have been any baby sitters around to take care of them!) The really big and most important difference between our first parents and us is in our souls. Their souls were made in the state of friendship with God. From the very first moment of their existence, their souls had that higher life which we call supernatural life, or the life of sanctifying grace. As you know, they lost that supernatural life not only for themselves, but also for us, by being disobedient to God, in the Garden of Paradise. Since the time of Adam and Eve, only one human person has been created in this world with that higher life of the soul—and that was Mary, the Mother of Christ our Lord. Not until we are baptized and are joined to Jesus Christ does our soul receive that supernatural life which is absolutely necessary for entrance into heaven. I’ll tell you more about that supernatural life within the next few Sundays.
In the meantime, because you’ve all been so smart in answering my questions, I’m going to give you the telephone number of our first parents. There is no sense in calling them, though, because I heard that their phone is out of order. Their telephone number is Paradise 281 apple!
Father Krier will be in in Eureka September 17 and Pahrump September 21.
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