Insight into the Catholic Faith presents the Catholic Tradition Newsletter

Vol 10 Issue 22  ~ Editor: Rev. Fr. Courtney Edward Krier
June 3, 2017 ~ Vigil of Pentecost
 
1. Is the Chair of Peter Vacant? An Argument for Sedevacantism
2. Pentecost Sunday
3. Saint Francis Carraciolo
4. Family and Marriage
5. Articles and notices
 
Dear Reader:

In the celebration of Pentecost the Church celebrates her birth. In it not that she did not exist prior, but rather that she became a visible society, she came into the world in the sense that a child comes into the light of the world and we call it birth. The Apostles left the Cenacle and begin preaching the Gospel and baptizing the converts immediately after receiving the baptism of the Holy Ghost. As one sees the Apostles and their transition from fearful to courageous it should especially be seen that the Apostles knew exactly how to address the crowds, being no longer ignorant and slow of understanding, as Christ spoke after His resurrection to the disciples on the way to Emmaus—not even recognizing Him until He revealed Himself in a special way: O foolish, and slow of heart to believe in all things which the prophets have spoken. (Luke 24:25) For unlettered Galileans, they were able to confound those taught at the feet of Gamaliel. They were able to talk to all those who were from the various nations, and they were able to reach the far ends of the civilized world to make the Church from the beginning one, holy, catholic and apostolic because definitely all had the unity of faith, a faith that called and taught only holiness through the sanctification of the Holy Ghost, was Catholic because it was for all men, in all places—not just Israel—and for all times. Finally, it was Apostolic because it was built on the Apostles, it was dependent on the Apostles, it was spread by the Apostles. These first bishops, with the assistance of the Holy Ghost, made the Church visible throughout the known world and when the persecutions began, it was the bishops who were sought as the enemy knew that the Church lay in the bishops and those united with the bishops. Every Pope, for the first three centuries died as a martyr and few bishops survived the hands of the persecutor once they too succeeded in the office of Apostle. Yes, there were the Tertullians and Origens who believed they needed not the bishop in their own wisdom, but the passage of history puts them outside the true faith of the Church and holiness.

It is in this visibility, where the Church is known and retains the apostolic authority in the unity of faith preaching the Gospel of Christ Crucified through the sanctification of the Holy Ghost and where the Holy Sacrifice is renewed on the Altars within its churches that draws all those who are called by the Father to salvation. On Pentecost Sunday the Church on earth, the Church militant celebrates her visibility and life through the centuries that has shown its gloriousness in living the Gospel and being faithful to her Spouse, Christ.
As always, enjoy the readings and commentaries provided for your benefit. —The Editor
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Is the Chair of Peter Vacant?
 
An Argument for Sedevacantism
 
by Rev. Courtney Edward Krier
 
 
First Contradiction: The Authority of the Pope, to obey or not to obey?
(cont.)
Angelo Roncalli conscientiously took this path away from the Church. Catholics, not completely then, but afterwards, understood that to reject what Angelo Roncalli taught, without being a Gallican or Febronist, would be to admit that he was not a valid pope. To admit he is a pope would mean that Scripture was erroneous, that the Church was erroneous, and that as a Catholic, one would have to accept the present Jews as are our brothers in the faith (of which the Catholic Faith would no longer be the true Faith since Truth is one and this would mean there are two Truths as there would be two faiths). To admit Angelo Roncalli is pope would mean that Pope Saint Pius X was wrong in his condemnation of Modernism—of which Angelo Roncalli knew the Ressourcement and la nouvelle théologieand aggiornamento were just a re-wording of the term Modernism. Later it would be named Hermeneutics of Tradition (cf. Communio n. 18, Winter 1991) and now Hermeneutics of Continuity (cf. Address of His Holiness Benedict XVI to the Roman Curia on December 22, 2005.) It must be noted that Joseph Ratzinger participated in the Ressourcement and gave the names to the last two “movements”. To admit Angelo Roncalli is pope would mean that the Canon of the Mass, contrary to the Council of Trent, was not free from all error and was finally able to be corrected and eventually abrogated. The Tridentine Profession of Faith and the Oath against Modernism, which was required before priestly ordination would be abolished by July of 1967 and replaced simply with the Nicene-Constantinople Creed (cf. Acta Apostolicae Sedis Vol 059, 1967, p. 1587.). It was to be expected by Faithful Catholics who questioned how those who claimed to be Catholic could change the faith, contrary to the oaths they took to nullify the oath. But these neo-Modernists did take the following oaths:
 
Excerpts from the Profession of Faith of the Council of Trent, from the Bull of Pius IV, Iniunctum nobis, Nov. 13, 1565:

The apostolic and ecclesiastical traditions and all other observances and constitutions of that same Church I most firmly admit and embrace. I likewise accept Holy Scripture according to that sense which our holy Mother Church has held and does hold, whose [office] it is to judge of the true meaning and interpretation of the Sacred Scriptures; I shall never accept nor interpret it otherwise than in accordance with the unanimous consent of the Fathers.
(Cf. DB 995.)
. . . I also profess that in the Mass there is offered to God a true, proper sacrifice of propitiation for the living and the dead, and that in the most holy sacrament of the Eucharist there is truly, really, and substantially present the body and blood together with the soul and the divinity of our Lord Jesus Christ, and that there takes place a conversion of the whole substance of bread into the body, and of the whole substance of the wine into the blood; and this conversion the Catholic Church calls transubstantiation. I also acknowledge that under one species alone the whole and entire Christ and the true sacrament are taken. (Cf. DB 997.)
I steadfastly hold that a purgatory exists, and that the souls there detained are aided by the prayers of the faithful; likewise that the saints reigning together with Christ should be venerated and invoked, and that they offer prayers to God for us, and that their relics should be venerated. I firmly assert that the images of Christ and of the Mother of God ever Virgin, and also of the other saints should be kept and retained, and that due honor and veneration should be paid to them; I also affirm that the power of indulgences has been left in the Church by Christ, and that the use of them is especially salutary for the Christian people. (Cf. DB 998.)
 
And pronounce these words which are these excerpts from the Oath against Modernism from Moto proprio, Sacrorum antistitum, September 1, 1910:
 
Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and Lord. . . . (Cf. DB 2145.)
. . . I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality—that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. . . . (Cf. DB 2146.)
 
Saint Augustine writes in his chapter on Proofs of the Catholic Faith:
 
For in the Catholic Church, not to speak of the purest wisdom, to the knowledge of which a few spiritual men attain in this life, so as to know it, in the scantiest measure, indeed, because they are but men, still without any uncertainty (since the rest of the multitude derive their entire security not from acuteness of intellect, but from simplicity of faith,)— not to speak of this wisdom, which you do not believe to be in the Catholic Church, there are many other things which most justly keep me in her bosom. The consent of peoples and nations keeps me in the Church; so does her authority, inaugurated by miracles, nourished by hope, enlarged by love, established by age. The succession of priests keeps me, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, gave it in charge to feed His sheep, down to the present episcopate. And so, lastly, does the name itself of Catholic, which, not without reason, amid so many heresies, the Church has thus retained; so that, though all heretics wish to be called Catholics, yet when a stranger asks where the Catholic Church meets, no heretic will venture to point to his own chapel or house. Such then in number and importance are the precious ties belonging to the Christian name which keep a believer in the Catholic Church, as it is right they should, though from the slowness of our understanding, or the small attainment of our life, the truth may not yet fully disclose itself. But with you, where there is none of these things to attract or keep me, the promise of truth is the only thing that comes into play. Now if the truth is so clearly proved as to leave no possibility of doubt, it must be set before all the things that keep me in the Catholic Church; but if there is only a promise without any fulfillment, no one shall move me from the faith which binds my mind with ties so many and so strong to the Christian religion. (St. Augustine, Against the Letter of Mani Called ‘The Foundation’, 4, 5.)
(To be continued)
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Fr. Leonard Goffine
The Ecclesiastical Year (1880)
 
INSTRUCTION ON THE FESTIVAL OF PENTECOST
 
What festival is this?
It is the day on which the Holy Ghost descended in the form of fiery tongues, upon the apostles and disciples, who with Mary, the Mother of Jesus, were assembled in prayer in a house at Jerusalem. (Acts ii.)
 
Why is this day called Pentecost?
The word “Pentecost” is taken from the Greek, and signifies fifty. As St. Jerome explains it, this was the last of the fifty days, commencing with Easter, which the early Christians celebrated as days of rejoicing at the resurrection of the Lord.
 
Why is this day observed so solemnly?
Because on this day the Holy Ghost, having descended upon the apostles, the law of grace, of purification from sin, and the sanctification of mankind, was for the first time announced to the world; because on this day the apostles, being filled with the Holy Ghost, commenced the work of purifying and sanctifying mankind, by baptizing three thousand persons who were converted by the sermon of St. Peter; and because on this day the Church of Jesus became visible as a community to the world, and publicly professed her faith in her crucified Saviour.
 
Why did the Holy Ghost descend on the Jewish Pentecost?
Because on their Pentecost the Jews celebrated the anniversary of the giving of the law on Mount Sinai, and God would show by sending the Holy Ghost on this day that the Old Law had ceased and the New Law commenced. God also chose this time, that the Jews who on this day came together from all countries to Jerusalem to celebrate the Pentecost, might be witnesses of the miracle, and hear the New Law announced by the apostles.
 
Why is the baptismal font blessed on the vigil of Pentecost, as on Holy Saturday?
Because the Holy Ghost is the Author of all sanctity and the Fountain of baptismal grace, and because in the Acts (i. 5.) the descent of the Holy Ghost itself is called a baptism.
 
In the Introit of the Mass the Church rejoices at the descent of the Holy Ghost and sings: The Spirit of the Lord hath filled the whole earth, allel.; and that which containeth all things hath knowledge of the voice, Allel., allel., allel. (Wisd. i.7.) Let God arise, and his enemies be scattered: and let them that hate him, fly before his face. (Ps. 67.) Glory etc.
 
PRAYER OF THE CHURCH. God, who on this day didst instruct the hearts of the faithful by the light of the Holy Spirit: grant us in the same spirit to relish what is right, and ever to rejoice in His consolation. Thro’. — in the unity of the same, etc.
 
LESSON (Acts ii. 1-11.) When the days of Pentecost were accomplished, they were all together in one place; and suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. And there appeared to them parted tongues as it were of fire, and it sat upon every one of them: and they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were. dwelling at Jerusalem, Jews, devout men, of every nation under heaven. And when this was noised abroad, the multitude came together, and were confounded in mind, because that every man heard them speak in his own tongue: and they were all amazed, and wondered, saying: Behold, are not all these that speak Galileans? And how have we heard every man our own tongue wherein we were born? Parthians, and Medes, and Elamites, and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus, and Asia, Phrygia, and Pamphilia, Egypt, and the parts of Lybia about Cyrene, and strangers of Rome, Jews also and Proselytes, Cretes and Arabians: we have heard them speak in our own tongues the wonderful works of God.
 
Why did the Holy Ghost come upon the apostles in the form of fiery tongues?
The appearance of fiery tongues indicated the gift of language imparted to the apostles by the Holy Ghost, and inflamed their hearts and the hearts of the faithful with the love of God and their neighbor.
 
Why did a mighty wind accompany the descent?
To direct the attention of the people to the descent of the Holy Ghost, and to assemble them to hear the sermon of the Apostle Peter.
 
What special effects did the Holy Ghost produce in the apostles?
He freed them from all doubt and fear; gave them His light for the perfect knowledge of truth; inflamed their hearts with the most ardent love, and incited in them the fiery zeal for the propagation of the kingdom of God, strengthened them to bear all sufferings and persecutions, (Acts v. 41.) and gave them the gift of speaking in various languages, and of discerning spirits.
 
GOSPEL (John XIV. 23-31,) At that time, Jesus said to his disciples: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. He that loveth me not, keepeth not my words: and the word which you have heard is not mine, but the Father’s, who sent me. These things have I spoken to you, abiding with you: but the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you. Peace I leave with you, my peace I give unto you: not as the world giveth, do I give unto you. Let not your heart be troubled, nor let it be afraid. You have heard that I said to you, I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father; for the Father is greater than I. And now I have told you before it came to pass, that when it shall come to pass you may believe. I will not now speak many things with you; for the prince of this world cometh, and in me he hath not anything. But that the world may know that I love the Father, and as the Father hath given me commandment, so do I.
 
Why is the Holy Ghost expressly called “Holy,” since this attribute is due to each of the divine persons?

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