Vol 8 Issue 20  ~ Editor: Rev. Fr. Courtney Edward Krier
May 16, 2015 ~ St Ubaldus, opn!

Baptism: Means of Salvation (16)
1. Sunday after the Ascension
2. St. Paschal Baylon
3. Marriage and Parenthood (20)
4. Articles and notices

Dear Reader:

As many may have listened to the media and heard or read, the media (through a PEW poll)  was gleefully able to remind “Christians” that fewer accept Christianity and more are leaving “organized religion” and living pagan lives. It is nothing surprising when one considers that Catholics in particular since Vatican II have not offered their children the foundation of a religious education, accepted divorce, practice contraception, abandoned their children to state run indoctrination centers called public schools, left the house empty of any child supervision, brought in the most obscene images to defile their children’s minds through cable network, and ceased to assist at weekly Mass. Now their children, the adults of a rotted generation, want nothing to do with Religion which they have been taught in the indoctrination classes of public school and by the progressive media is a myth concocted by priests who refuse to accept scientific theories because they want to oppress the ignorant, such as telling mothers they should take care of their children and not kill them, such as telling girls they are not the play toys of men and men that they are to be viewing obscenity, such as government is not the creator of families but families the creator of government, etc. It is not a “guilt trip” the Church attempts to place on consciences, it is a fact that parents are responsible for their children and reminding them of that obligation would not be if they fulfilled it, but they don’t and it becomes necessary to remind them lest the children are neglected. Of course, it is not difficult to see the results of this neglect as one not just looks at Catholics fulfilling their religious duties, but Catholics living in an extramarital relationship. The burden lays on the woman to give her fiat to her role as a mother—and this is why the all efforts are directed toward her. The ancient Serpent didn’t go to Adam, but to Eve—knowing that if he could convince Eve to reject God’s will, the rest of humanity would follow. As Catholics honor Mary during this month of May, it is an opportunity to reflect upon the importance of motherhood and to pray for mothers that they have the grace to accept the responsibility they have for the future. The young ladies need to recognize that their preparation for this role has already begun and that they accept preparing for this office which is more important than any career as it is a vocation. May all parents realize that if their children do not reach the end for which God gave these children to them, they will have to give an account to God.

As always, enjoy the readings and commentaries provided for your benefit. —The Editor

Baptism

Means of Salvation

Restoration of Grace

Waiting for the Redeemer (b)

Saint Paul, in addressing the Romans and the Galatian, stresses that it was the faith of Abraham, not circumcision, which God rewarded. It had been his mission, since his conversion on his way to Damascus, to convince the Hebrews, all those who followed the Law of Moses, that it was not his own following the Law of Moses that saved him for in his zeal for following the Law of Moses he was persecuting the followers of Christ; but his faith that Jesus Christ was the Son of God saved him. He emphasizes that it was not circumcision—the sign of the Covenant God made with Abraham—that saved those before Abraham, for they were not circumcised. And, if circumcision was instituted as the seal of the covenant God made with Abraham for his faith that the Promise would be fulfilled in his Seed, it was not circumcision that saved Abraham, but his faith in the Promise. Neither would the following of the Law of Moses be for those who came after Moses.

This blessedness then, doth it remain in the circumcision only, or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice. How then was it reputed? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. (Rom. 4:10)

Paul had already addressed the Galatians, as found in the third chapter of his Epistle to them.

This only would I learn of you: Did you receive the Spirit by the works of the law, or by the hearing of faith? Are you so foolish, that, whereas you began in the Spirit, you would now be made perfect by the flesh? Have you suffered so great things in vain? If it be yet in vain. He therefore who giveth to you the Spirit, and worketh miracles among you; doth he do it by the works of the law, or by the hearing of the faith?

As it is written: Abraham believed God, and it was reputed to him unto justice. Know ye therefore, that they who are of faith, the same are the children of Abraham. And the scripture, foreseeing, that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed. Therefore they that are of faith, shall be blessed with faithful Abraham. For as many as are of the works of the law, are under a curse. For it is written: Cursed is every one, that abideth not in all things, which are written in the book of the law to do them.

But that in the law no man is justified with God, it is manifest: because the just man liveth by faith. [Cf. Hab. 2:4] But the law is not of faith: but, He that doth those things, shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written: Cursed is every one that hangeth on a tree: [14] That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith. (Gal. 2-14)

Saint Thomas Aquinas provides this insight into these passages of Galatians:

He says therefore: Truly, justice and the Holy Spirit come from faith, As it is written in Genesis (15:6) and mentioned again in Romans (4:3): Abraham believed God and it was reputed to him unto justice. Here it should be noted that justice consists in paying a debt. Now man is indebted to God and to himself and to his neighbor. But it is on account of God that he owes something to himself and his neighbor. Therefore the highest form of justice is to render to God what is God’s. For if you render to yourself or your neighbor what you owe and do not do this for the sake of God, you are more perverse than just, since you are putting your end in man. Now, whatever is in man is from God, namely, intellect and will and the body itself, albeit according to a certain order; because the lower is ordained to the higher, and external things to internal, namely, to the good of the soul. Furthermore, the highest thing in man is his mind. Therefore the first element of justice in a man is that a man’s mind be subjected to God, and this is done by faith: “Bringing into captivity every understanding unto the obedience of Christ” (2 Cor. 10:5).

Therefore in all things it must be said that God is the first principle in justice and that whosoever gives to God, namely, the greatest thing that lies in him by submitting the mind to Him, such a one is fully just: ”Whosoever are led by the Spirit /76/ of God, they are the sons of God” (Rom. 8:14). And hence he says, Abraham believed God, i.e., submitted his mind to God by faith: “Believe God, and he will recover thee: and direct thy way, and trust in him” (Ecclus. 2:6); and further on (2:8): “Ye that fear the Lord believe him,” and it was reputed to him unto justice, i.e., the act of faith and faith itself were for him, as for everyone else, the sufficient cause of justice. It is reputed to him unto justice by men exteriorly, but interiorly it is wrought by God, Who justifies them that have the faith. This he does by remitting their sins through charity working in them. (Commentary on Saint Paul’s Epistle to the Galatians, 76-77)

The Council of Jerusalem finally took up the matter of Circumcision as also the Law of Moses. Peter had baptized Cornelius, which was looked upon as an anomaly and commanded by God through a vision.

And there was a certain man in Caesarea, named Cornelius, a centurion of that which is called the Italian band; A religious man, and fearing God with all his house, giving much alms to the people, and always praying to God. This man saw in a vision manifestly, about the ninth hour of the day, an angel of God coming in unto him, and saying to him: Cornelius. And he, beholding him, being seized with fear, said: What is it, Lord? And he said to him: Thy prayers and thy alms are ascended for a memorial in the sight of God. And now send men to Joppe, and call hither one Simon, who is surnamed Peter. . . . And Peter opening his mouth, said: In very deed I perceive, that God is not a respecter of persons. But in every nation, he that feareth him, and worketh justice, is acceptable to him. . . While Peter was yet speaking these words, the Holy Ghost fell on all them that heard the word. And the faithful of the circumcision, who came with Peter, were astonished, for that the grace of the Holy Ghost was poured out upon the Gentiles also.  For they heard them speaking with tongues, and magnifying God. Then Peter answered: Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, as well as we? And he commanded them to be baptized in the name of the Lord Jesus Christ. (Acts 10:1-5, 34-35, 44-48)

But the faithful followers of Christ (including the Apostles) at this time were still clinging to the Hebrew traditions, going to the Temple and observing the Laws of Moses, perceiving themselves more as an ethnic people who were descendants of Abraham. Despite this initial revelation being unheeded, God was seemingly patient for the Judeans who were responding to the faith in Christ were circumcised and circumcision was expected of all the people in Palestine. Paul, the Apostle of the Gentiles, brought the Gospel to the Gentiles even before his conversion. In his zeal for the Pharisaical Jewish faith, he persecuted the followers of Christ, driving them out of Palestine and into the Gentile cities of Antioch and Damascus. Here the Jews that were more Hellenized (one might say more broadminded) began bringing the Gentiles into the faith. As Paul was converted and he and Barnabas were sent to preach to the Gentiles, their success soon saw the Church having more Gentile converts than Jewish converts. Paul, as quoted above, defended his decision not to circumcise the Gentiles, but the traditionally minded could not bring themselves to leave the customs they were raised with: But Peter said: Far be it from me; for I never did eat any thing that is common and unclean. (Acts 10:14) Opposed to Paul and Barnabas telling the Gentiles they did not need to be circumcised, other zealous Christians went and said: That except you be circumcised after the manner of Moses, you cannot be saved. (ibid.15:1) This brought forward the confrontation: Were the Gentiles first to become Jews and then Christians?

But there arose some of the sect of the Pharisees that believed, saying: They must be circumcised, and be commanded to observe the law of Moses.

And the apostles and ancients assembled to consider of this matter. And when there had been much disputing, Peter, rising up, said to them: Men, brethren, you know, that in former days God made choice among us, that by my mouth the Gentiles should hear the word of the gospel, and believe. And God, who knoweth the hearts, gave testimony, giving unto them the Holy Ghost, as well as to us; And put no difference between us and them, purifying their hearts by faith. Now therefore, why tempt you God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear? But by the grace of the Lord Jesus Christ, we believe to be saved, in like manner as they also. (ibid. 15:5-11)

Paul, well versed and trained in Jerusalem, at the feet of Gamaliel, taught according to the truth of the law of the fathers (ibid. 22:3), and certainly inspired by the Holy Ghost while writing his epistles, presented the same argument he gave to the Galatians, as would be presumed to the Apostles in Jerusalem, as also to the Romans and Hebrews: For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith. (Rom. 1:17) But my just man liveth by faith; but if he withdraw himself, he shall not please my soul. (Heb. 10:38)

Amiot, in The Key Concepts of St. Paul, writes:

Moreover, while meditating on the scriptures, he found the doctrine of justification by faith expressed in simple form in Hab. 2:4: “the just shall live in his faith”. The prophet was announcing that faith in the divine promises would obtain for Israel delivery from the Babylonian captivity. Faithfulness would be the guarantee of national survival. But the reference was general and could legitimately be applied in a deeper sense, assuming temporal salvation to be recognized as the anticipation and foreshadowing of Messianic salvation and the reference to life to relate to the spiritual life. The point common to the two interpretations was that life would be obtained by an absolute trust in the word and mercy of God. The apostle bases himself on this reading when he starts his argument with the words of Habacuc (Gal. 3:11 and Rom. 1 :17). Faith in Jesus Christ will obtain the true liberation which is liberation from sin, and which therefore constitutes the true life. (Amiot, 73)

Here one must insert that these passages of Saint Paul are to be understood in the sense of Protestant theology. Paul cannot be implying that a mere act of faith, a simple acceptance of the Lord Jesus Christ as one’s personal savior, is sufficient for salvation. It would be no different then the Israelite repeating:Hear, O Israel, the Lord our God is one Lord. (Deut. 6:4) There is nothing in Scripture that says Israel is saved by this invocation. Not that this did not remind the Israelites of their obligation to God:

And there came one of the scribes that had heard them reasoning together, and seeing that he had answered them well, asked him which was the first commandment of all. And Jesus answered him: The first commandment of all is, Hear, O Israel: the Lord thy God is one God. And thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment. (Mark12:28-30)

The Protestant Reformers fail to understand that acceptance of Christ means to love Christ and to love Christ means keeping His commandments (cf. John14:15).

(To be continued)

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Week after the Ascension

Benedict Baur, O.S.B.

The Holy Spirit and the spirit of the world

1. The Lord has ascended into heaven. The apostles return from Mount Olivet into the city of Jerusalem. In the upper room, the room of the Last Supper, we find “all these were persevering with one mind in prayer with the women and Mary, the mother of Jesus” (Acts 1: 14). Thus the Lord “commanded them that they should not depart from Jerusalem, but should wait for the promise of the Father” (Acts 1:4). During these days the Church also, with Mary and the apostles and the holy women, awaits the promise of the Father, the coming of the Holy Ghost.
2. But an unholy spirit of the world lives and works in us, in spite of the religious exercises which we undertake, in spite of the prayers we say, and in spite of our confessions and our daily Holy Communion. A more dangerous enemy than the world, the flesh, or the devil is the so-called human spirit, our own spirit. This spirit is the enemy of all those who try seriously to practice piety or make progress in the spiritual life. It is full of treason and treachery and falsehood. It is unstable, curious, restless, and destroys all repose and tranquility. Sometimes our spirit appears to be completely subdued and subjected to God, but it is merely masquerading under the guise of righteousness and a pretended zeal, and is really directed by a satanic spirit. Pretending to promote the honor of God and to strive after perfection, it is really just hiding its own selfishness and narrowness. It inspires us to act out of purely human and .natural motives, to act apart from the movements of grace and independently of the will and intentions of God. It cries out for peace, that is, for ease and untrammeled freedom, and unceasingly strives for bodily comfort. It seeks itself even in religious matters, although often under the pretense of searching for perfection. When it strives against evil, or when it serves God or attempts to save souls, it is really only seeking itself. This natural, human spirit still lives and works all too powerfully in us.

The Holy Spirit is the spirit of true life. He gives light and faith; He inspires noble ambitions and undying hope. The fire of the Holy Spirit warms the soul and creates enthusiasm. It consumes all that is ignoble and evil, and suppresses the spirit of selfishness and worldliness. It directs all our actions to God and passes a condemnatory sentence on everything in us that is common or ordinary. It sharpens our ability to detect evil in ourselves, and removes all drowsiness from our members and from our soul. It gives us freedom of spirit that detaches us from all that is transitory, and binds our hearts firmly to God. It helps us to face life with a holy indifference and a noble simplicity, and gives us a freedom that is satisfied with the bare necessities of life. It uses the goods of the earth and of the world, even the advantages of culture, only to bring the life of the soul to maturity. We stand very much in need of such a spirit. During these days, in company with Mary and the apostles, we beg that we may receive this spirit. Veni, Sancte Spiritus: “Come, Holy Spirit; fill the hearts of Thy faithful and inspire them with the fire of Thy divine love.”

3. “Come, Holy Ghost.” He will come to us in the measure in which we desire Him and long for Him. Our desire and our longing for Him will increase as we become conscious of the degree to which we are slaves to the spirit of worldliness. How little true spiritual freedom we possess! How small our degree of living faith! How purely natural our manner of thinking, of judging, of deciding our problems. How little insight we possess in spiritual matters! How can we be lifted up to the level of spiritual men? Certainly not by our own effort and desire. Only the grace of God and the power of the Holy Ghost can do this. “Open thy mouth wide and I will fill it” (Ps. 80:11). The more we desire and ask for, the more we shall receive. “For everyone that asketh, receiveth” (Matt. 7:8). He that does not ask will not receive. “He hath filled the hungry with good things; and the rich He hath sent empty away” (Luke 1:53).

“And I send the promise of My Father upon you; but stay you in the city till you be endued with power from on high” (Luke 24:49). That is the command of the Father for these days which precede Pentecost. We continue in prayer with Mary and the apostles. Even while we are occupied with the duties of our state of life and the care of our families, we can keep our hearts fixed on God and free to commune with God in prayer. We wish to be prepared when the Holy Spirit descends from heaven at Pentecost and seeks admission to our souls. God grant that He may not pass us by.

PRAYER

O God, our refuge and our strength, who art the Author of all true piety, give ear to the pious prayers of Thy Church, and grant that we may in truth receive what we so earnestly seek. Through Christ our Lord. Amen.

“Lift up your hearts”

1. “Grant, we beseech Thee, O almighty God, that we who believe Thy only-begotten Son, our Redeemer, has this day ascended into heaven, may ourselves also dwell in spirit on heavenly things” (Collect). In this prayer which the Church offers to God she seeks to make our life harmonize with our faith.
2. Sursum corda. We must lift up our hearts to dwelt in heaven in spirit. We are to live with the glorified Christ, who is our head, our exemplar, the way and the truth. All our hopes and expectations should be placed in Him. We must concentrate only on what is yet to come, on what is eternal. Sursum corda. The incidents of our lives, the misfortunes we suffer, the men with whom we associate, the works we perform, the duties we must fulfill, the sufferings we must undergo, should all be considered in the light of eternity and through the eyes of God and our glorified Redeemer. To dwell in heaven means to accept all our misfortunes and difficulties after the example of Him who was unjustly condemned to death, who was executed in the most shameful manner, and whom the Father exalted above the highest heavens. It means not to wish to be acclaimed and honored by men, but to submit our deeds and omissions to Him who sees all our actions from heaven, and provides that nothing we do with the proper intention is ever lost or without its proper reward.

He who dwells in heaven in spirit considers all his actions in the light of his eternal destiny. He is not, however, shiftless or disinterested. On the contrary, he takes a more intense interest and uses greater insight than others. He lives in the peace of God and does not pass from one excitement to another. He lives on a higher plane of life and works quietly and in peace with his eyes fixed on heaven. He takes misfortunes as coming from the hand of God, and follows faithfully in the footsteps of Him whom he knows to be now in heaven sitting at the right hand of the Father. “In your patience you shall possess your souls” (Luke 21: 19). Such a man uses the temporal things for his eternal salvation. This is the true wisdom which confounds all worldliness, lifts us up from the mire, rescues us from the narrowness and selfishness of our fallen nature with all its vanity and confusion.

“Draw us after Thee.” “Father, I will that where I am, they also whom Thou hast given me may be with me; that they may see my glory which Thou hast given me, because Thou hast loved me before the creation of the world. . . . And I have made known Thy name to them and will make it known; that the love wherewith Thou hast loved me, may be in them and I in them” (John 17:24, 26).

This consoling promise has been made by Christ to those on earth who are united to Him in spirit and will. “I will that where I am, they also may be.” In heaven we shall see His glory and shall share it with Him. The Father will love us for all eternity with the same love He has for His Son. We who are mere dust of the earth will be sharers of the blessed life and love of the Holy Trinity, the Father, the Son and the Holy Spirit. “Father, I will that where I am, they also may be with me.” That is the purpose of all our striving here on earth.

3. “That they may see my glory which Thou hast given me” (John 17:24 f.). Our bodies too are to share in this glory. “Thou hast loved me before the creation of the world.” Thou hast given me all that is Thine so that I can share it with them. “And for them do I sanctify myself.” They were once children of wrath, but I have taken their place. But I am holy and dedicated to Thy Divine majesty, and in union with me they shall also be sanctified and offered up to Thee. “For them do I sanctify myself.” Once I did this by my cross and my death; now I do it daily in the Holy Sacrifice of the Mass. This Mass they offer with me, and so they, too, are consecrated and sanctified.

PRAYER

Grant, we beseech Thee, O almighty God, that we who believe Thy only-begotten Son, our Redeemer, has this day ascended into heaven, may ourselves also dwell in spirit on heavenly things. Through Christ our Lord. Amen.

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MAY 17

St. Paschal Baylon, Confessor

1. St. Paschal was born of deeply religious parents, in Spain, May 16, 1540. At an early age the boy gave evidence of great piety, especially in his devotion to the Holy Eucharist. His greatest joy was to be carried by his mother to Mass. Before he could walk, he sometimes crawled on all fours to the Church and climbed up to the altar in order to be near the Savior. At seven he began herding his father’s sheep and, since he could not afford to go to school, he carried a book to the pasture and spent his leisure hours at learning to read and write. Eventually the boy was able to read books; but then, he was sent to work away from home, where he had to contend with the bad example of fellow shepherds. Meanwhile, Paschal felt drawn to the religious state. When he was eighteen he applied for admission to a Franciscan monastery near Valencia. He was rejected and sent to tend the sheep of a neighbor. This was done, evidently, to try his vocation, for in 1564, he was given the habit of a brother. He strove to live a perfect, holy life and continued his boyhood devotion to Jesus in the Blessed Sacrament. He died on May 17, 1592; he was beatified in 1618, was canonized in 1690, and, in 1897 Pope Leo XIII declared him the heavenly patron of all Eucharistic societies.
2. “I give thee praise that thou hast hidden all this from the wise and the prudent, and revealed it to little children” (Matt. 11:25). It seems that God always chooses little, unlikely instruments to accomplish great works. He wants to show that He is the almighty Lord, so that no man shall boast before Him. “Lifting up the poor from the dust he lay in, raising the beggar out of his dung-hill, to find him a place among the princes. . .” (Ps. 112:7). Again, “He has exalted the lowly” (Magnificat; Luke 1:52). The poor, unlettered shepherd bore patiently the trial of being refused the religious habit and having to work at his humble occupation for six more years. Likewise, as a religious, he found ample occasion for the exercise of humility under difficult commands and correction, not to mention unkind suspicions and accusations. But his calm, humble submissiveness was rewarded with heavenly favors. For example, utterly ignorant of theological learning, he could grasp the deepest mysteries of faith and give opinions about dogmatic treatises, much to the astonishment of the greatest theologians of his time. Besides, he enjoyed the gift of prophecy; he could read hearts; he obtained cures. Greatest of his gifts was the grace of prayer. In his shepherd days he lived a hermit’s life, sanctified by prayer; he beheld divine truths in moments of ecstasy. Cold weather, ice, and snow did not prevent him from spending night hours in contemplation. Thus did God exalt the humble Brother. When, in view of his talents, superiors suggested that he study for the priesthood, Paschal expressed his desire to remain as he was, feeling himself, like St. Francis, unworthy of the priestly dignity.

“O God, who didst adorn Thy blessed confessor Paschal with a marvelous love for the sacred mysteries of Thy body and blood . . .” (Collect). Even before he entered the monastery, Paschal’s heart glowed with love for the Eucharistic Lord. Now, as doorkeeper, he found opportunity for frequent visits to the church. Interruptions of duty failed to interrupt his spirit of recollection and adoration. Very early in the morning, he could be found kneeling for hours, with outstretched arms, before the tabernacle. Occasionally he was so powerfully drawn to contemplation of the Eucharistic mystery that his body rose from the floor. This same spirit prompted him, too, to serve as many as eight Holy Masses in one morning. It was this constant, loving realization of the Mystery of Love that supported the Saint at all times and in all circumstances. On one occasion, when he was traveling to a monastery in France, Huguenots mistreated and reviled him and even threw stones at him. When he begged food, people suspected him of being a spy, beat him, and then jailed him. This appeared to be the end for him, but, freed miraculously, he continued his journey, enduring new insults on the way.

Finally, some Huguenots resorted to different tactics. They questioned: “Do you believe that God is present in the Sacrament that you consecrate at Mass?” Brother replied: “Yes, I do believe that; and I loudly proclaim that God is truly and substantially present under the appearance of bread.” More mistreatment followed, and, no doubt, Paschal’s desire to become a martyr of the Eucharist would have been fulfilled, had not God wonderfully protected him. All the stones aimed at his head missed their mark; only one struck his left shoulder and crushed the bones, leaving him crippled for life. After two months he reached his monastery, still disappointed at not having been called upon to give his life for his faith in the divine presence. It is claimed that when he lay as a corpse before the altar, he opened his eyes for a moment at the consecration, to adore His sacrificed Lord for a last time. St. Paschal’s strong faith in, and love for the Holy Eucharist should be an inspiration to all.

3. From his fervent devotion to the Eucharistic Savior, St. Paschal gained perfection of virtue; complete freedom from all sin; love for poverty; virginity, chastity; humility, renunciation and prayer. His life showed forth perfect love of God and neighbor. “Tell me with whom you associate, and I will tell you who you are.” Do not we have the same Savior in the tabernacle, in the Holy Sacrifice, in Holy Communion? And yet—!

The Church possesses no greater, holier, or more wonderful treasure than the Blessed Sacrament. In it, she has the most remarkable, the greatest gift of God—God Himself, the source and author of all grace and holiness—Jesus Christ. If thou didst know the Gift of God! (cf. John 4: 10).

Collect: O God, who didst adorn Thy blessed confessor Paschal with a marvelous love for the sacred mysteries of Thy body and blood, grant us this favor: that we may find the same spiritual fulfillment as he found in this divine banquet. Amen.

MARRIAGE AND PARENTHOOD

The Catholic Ideal

By the Rev. Thomas J. Gerrard

(1911)

CHAPTER X

BETWEEN PARENTS AND CHILDREN

SINCE children have to remain with their parents for such a long time between being born and making a home for themselves the mutual duties should be clearly defined. And the Church has defined them. Speaking generally, the parents owe their children love and education, whilst the children owe their parents love, reverence, and obedience.

Of education I shall speak in a special chapter.

The love which ought to exist between parents and children is founded on the fact of generation. That act is the earthly analogy of the divine act of creation. The relationship between Creator and creature, together with all its beautiful implications of redemption, preservation, providence, and so forth is visualized for us in the invocation of the prayer of Christ: “Our Father who art in heaven.” This is the archtype of the relationship which should exist between earthly parents and their children. /121/

Parents are certainly superiors over their children. But this superiority does not, as many of them seem to suppose, give them a right to treat their children harshly and inconsiderately. If the first attribute of the heavenly Father towards His earthly children is that of love, then the first duty of earthly parents to their offspring is that of love. Their children are flesh from their flesh, and, as such, nothing under God should be dearer to them. In so far as the children are made to feel this, so much more will they be able to appreciate the tenderness of the Fatherhood of God.

The habit of mind by which parents love their children constitutes the special virtue of pietas or dutifulness. Consequently, offences against it are sins. Parents, then, out of consideration for their own souls as well as the souls of their children will be ever on their guard against anger and loss of temper. This is difficult for mothers with large families. All the more reason why they should recognize the fact, and prepare for it by prayer and the Sacraments.

Again they will avoid the habit of always finding fault. “Go and see what Willie is doing and tell him he mustn’t.” The habit tends only to lessen the authority of, and respect and love due to parents. /122/

On the other hand, they will be careful not to spoil the children by giving them all they ask for. Such indulgence is a sin against the virtue of dutifulness.

Above all things, they will not show favoritism. It would be too much to expect absolute equality in all cases. A mother who has had seven girls and then one boy would naturally give the boy little preferences. But preferences ought to be only such as the other children would willingly approve of. So long as one in the family is made to feel that he or she is not in the same favor as the others, he or she will ever be the cause of disturbance, and the blame will lie chiefly with the parents.

Having first paid regard to their own family virtues, the parents will next attend to the corresponding virtues in the children.

Duties toward parents are, of course, of less importance than duties toward God, but on the other hand they are of more importance than duties toward one’s neighbor. It is the title under which rights are held that gives the relative importance to the corresponding duties. God’s rights come before a parent’s rights, because we owe to Him more than to a parent. Nay, we owe to Him the very fact that we have parents, for God was /123/ under no obligation to create our ancestors in the first instance.

A parent’s rights come before a neighbor’s rights, because our parents gave us our very life, the dearest of all our possessions. Under this title, then, our parents have a right to our love, reverence, and obedience. Just as God is our Creator and demands our love, so our parents are our progenitors and demand our love. Just as God is infinitely higher than men in dignity and so requires a supreme reverence, so parents are relatively higher than their children in dignity and require a relative reverence. Just as God is Supreme ruler of the world and has a right to enact an absolute obedience, so the parents are the rulers of the family, and thus, within the sphere of things pertaining to the family, have a right to exact obedience from the children.

The love due to parents is one of the primary instincts of our nature. The sensible affection of the parent for the offspring, and of the offspring for the parent, is evident through the whole of animal creation. Some animals will suffer death rather than give up or neglect their young. If, therefore, this is so in the lower creation, how much more ought it to be true in man, who is raised so much higher and is endowed with a free /124/ and intelligent will, by which to enjoy a more perfect love and affection. By this reason he is able to reflect on the infinite difference between being nothing and being something. He is able to know, and in some imperfect way to realize, what cares and responsibilities his parents have undertaken in bringing him into the world and tending him, until he should come to an age when he can look after himself.

Reflecting on these things the grave obligation, moreover an honorable and beautiful obligation, is at once apparent of making a willing offering to his parents of a great love. Ecclesiasticus, therefore, preaches both the natural and the divine law when he says: “Honor thy father and forget not the groanings of thy mother: Remember that thou hadst not been born but through them: and make a return to them as they have done for thee.” Likewise the holy Tobias when, being about to die, he spoke thus to his son: “When God shall take my soul thou shalt bury my body: and thou shalt honor thy mother all the days of her life: For thou must be mindful what and how great perils she suffered for thee in her womb. And when she shall have ended the time of her life, bury her by me.” Indeed, God Himself sanctioned this commandment with a special promise /125/ of material prosperity, and caused it to be known ever afterward as the commandment of promise. “Honor thy father and thy mother that thou mayst be long-lived upon the land which the Lord thy God will give thee.”

We may see more clearly now what kind of love that of children to parents must be. It must not be one merely of external deference. It must be that heartfelt love, which is human affection apprehended by the reason, controlled and directed by the will, raised and spiritualized by grace. Thus cultivated it will of necessity bring forth fruits in external life and conduct. There will be no more black looks or harsh words; no more unseemly quarrels and aggravations; no more complaints of parents neglected in sickness and old age. “Of what an evil frame is he that forsaketh his father: and he is cursed of God that angereth his mother.”

(To be continued)

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Father Courtney Edward will be in Eureka, Nevada, on May 19. He will be in the Czech Republic (Touzim) from May 28-June 8.

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