Vol 9 Issue 1 ~ Editor: Rev. Fr. Courtney Edward Krier
January 2, 2015 ~ Our Lady on Saturday

1. Baptism: Means of Salvation (49)
2. Sunday after Circumcision (Bauer)
3. Holy Name of Jesus (O’Sullivan)
4. Christ in the Home (24)
5. Articles and notices

Dear Reader:

Already a new secular year has begun and the change in spirit is prevalent. The local police department will now have its community meetings (which I have attended very frequently in defense of the Church in downtown Las Vegas) at the Sodomite center—knowingly or unknowingly that it will exclude myself and those who are opposed to these socially and psychologically disturbed persons being allowed to act out in public and indoctrinate our young people into acceptance of debauched behavior with the state god’s blessing—for our going to their centers will give them normalcy and legitimacy by our presence. Intentional silencing of the lambs? A Catholic School nearby has already closed and now the Lutherans, too, who are also nearby cannot get parents to send their children. These people (the sodomites), living outside grace, cannot perceive the deplorable degradation they have entered into and how it is repugnant to all trying to live in grace.

The “threat of a terrorist attack” has also made the Churches here in Las Vegas open house to the police who simply walk in and inspect the premises while saying they want to make sure the community is safe—which makes you wonder if they are also going into the mosques and synagogues to inspect. So much for separation of Church and State and undue search and seizure, for the State now lays claim to control the Church and its activities while telling the Church it cannot influence the State. Unfortunately, the laity do not seem to perceive the seriousness that their Churches may soon be closed and they may be deprived of the Sacraments—a blessing little gratitude has been given to God for since the replacement of the Holy Sacrifice of the Mass by the abomination of desolation, the Novus Ordo, of the Conciliar Church, but still provided by faithful bishops and priests throughout the world to the faithful. May the faithful take every advantage of the Sacraments this year as an act of gratitude while imploring God in His mercy not to take away this spiritual food from His children lest they die of spiritual hunger.

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

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Baptism

Means of Salvation

Sacrament of Baptism

The Church Defines her Teachings on Baptism

The Church Magisterium

From the Fifth to the Thirteenth Centuries (c)

The Albigensian sect took deep root in southern France in the steps of the Petrobrusians, who had reacted to the scandalous lives many of the clergy by leaving the Church and her Sacraments. Latching on to the Manichean dualism as a belief system, the leaders found strength in zealously attacking the Church and its churches.

The dualism of the Albigenses was also the basis of their moral teaching. Man, they taught, is a living contradiction. Hence, the liberation of the soul from its captivity in the body is the true end of our being. To attain this, suicide is commendable; it was customary among them in the form of the endura (starvation). The extinction of bodily life on the largest scale consistent with human existence is also a perfect aim. As generation propagates the slavery of the soul to the body, perpetual chastity should be practiced. Matrimonial intercourse is unlawful; concubinage, being of a less permanent nature, is preferable to marriage. Abandonment of his wife by the husband, or vice versa, is desirable. Generation was abhorred by the Albigenses even in the animal kingdom. Consequently, abstention from all animal food, except fish, was enjoined. Their belief in metempsychosis, or the transmigration of souls, the result of their logical rejection of purgatory, furnishes another explanation for the same abstinence. To this practice they added long and rigorous fasts. The necessity of absolute fidelity to the sect was strongly inculcated. War and capital punishment were absolutely condemned. (Weber,Albigenses)

During the reign of Lucius III (1181-1185) the Council of Verona (1184) was convoked to address the growing sect of the Cathars (Pure), whether Albigensians or Waldensians and their numerous off-shoots. The following addressed their denial of the Sacraments as the Church taught—not that it declares for the first time the Holy Eucharist, Baptism, Penance, and Matrimony are sacraments, for it expresses they are known in the words, or the other ecclesiastical sacraments. Baptism was an initiation into the “perfect”, not a removal of original sin.

All who, regarding the sacrament of the Body and Blood of our Lord Jesus Christ, or regarding baptism or the confession of sins, matrimony or the other ecclesiastical sacraments, do not fear to think or to teach otherwise than the most holy Roman Church teaches and observes; and in general, whomsoever the same Roman Church or individual bishops through their dioceses with the advice of the clergy or the clergy themselves, if the episcopal see is vacant, with the advice if it is necessary of neighboring bishops, shall judge as heretics, we bind with a like bond of perpetual anathema. (Deree Ad abolendum; cf. D 402)

Innocent III (1198-1216) attempted to set Europe on a Christian foundation by removing those who threatened such an endeavor—but tragically some of his decisions only brought greater harm. The fourth Crusade in 1204 ended by the sack of Constantinople and a bitter animosity of the Greeks toward the Latin Church. Beginning with diplomacy, he called a crusade against the Albigensians after his legate Pierre de Castelnau was murdered by them in 1208. This shocked all of Europe because it meant a Crusade was no longer fighting against the infidel Mohammedans, but Catholics fallen into error within the borders of Christiandom, and by those not seeking justice but conquest. Despite these setbacks, Innocent III also did much for the Church. In the matter of Baptism Innocent III reminded Catholics that:

. . . [T]he sacrament of marriage exists between believing and unbelieving spouses as the Apostle points out when he says: “If any brother has an unbelieving wife, and she consents to live with him, let him not put her away” [1 Cor. 7:12], and since in the aforesaid degree matrimony is lawfully contracted with respect to them by pagans who are not restricted by canonical constitutions, (“For what is it to me?” according to the same Apostle, “to judge concerning those which are outside?” [1 Cor. 5:12]; in favor especially of the Christian religion and faith, from receiving which many fearing to be deserted by their wives can easily be restrained, such believers, having been joined in marriage, can freely and licitly remain united, since through the sacrament of baptism marriages are not dissolved but sins are forgiven.(Gaudemus in Domino to the Bishop of Tiberias, in the beginning of 1201; Cf. D 407)

Therefore, a non-Catholic who is already married cannot think that simply by becoming Catholic one can re-marry. One must be in the process of becoming a Catholic or became a Catholic at which moment one’s non-believing spouse abandoned the marriage. This is the “Pauline privilege.” Otherwise, as is stated, baptism does nothing that affects the marriage.

Innocent also wrote an extensive letter, Ex parte tua, to Andrew, the Archbishop of Lyons, on  January 12, 1206, explaining the teaching regarding the effects and character of Baptism in opposition to the Albigensians and Waldensians:

[For] they assert that baptism is conferred uselessly on children. . . . We respond that baptism has taken the place of circumcision. . . . Therefore as “the soul of the circumcised did not perish from the people” [Gen. 17:4], so “he who has been reborn from water and the Holy Spirit will obtain entrance to the kingdom of heaven” [ John 3:5]. . . .Although original sin was remitted by the mystery of circumcision, and the danger of damnation was avoided, nevertheless there was no arriving at the kingdom of heaven, which up to the death of Christ was barred to all. But through the sacrament of baptism the guilt of one made red by the blood of Christ is remitted, and to the kingdom of heaven one also arrives, whose gate the blood of Christ has mercifully opened for His faithful. For God forbid that all children of whom daily so great a multitude die, would perish, but that also for these the merciful God who wishes no one to perish has procured some remedy unto salvation. . . . As to what opponents say, (namely), that faith or love or other virtues are not infused in children, inasmuch as they do not consent, is absolutely not granted by most. . . . some asserting that by the power of baptism guilt indeed is remitted to little ones but grace is not conferred; and some indeed saying both that sin is forgiven and that virtues are infused in them as they hold virtues as a possession not as a function, until they arrive at adult age. . . . We say that a distinction must be made, that sin is twofold: namely, original and actual: original, which is contracted without consent; and actual which is committed with consent. Original, therefore, which is committed without consent, is remitted without consent through the power of the sacrament; but actual, which is contracted with consent, is not mitigated in the slightest without consent. . . . The punishment of original sin is deprivation of the vision of God, but the punishment of actual sin is the torments of everlasting hell. . . .(Cf. D 410)

Innocent III then goes on to describe the necessary disposition of the recipient of baptism for validity, making doubtful or invalid for the person with reason any baptism where the person does not will at least implicitly to receive the sacrament of faith:

This is contrary to the Christian religion, that anyone always unwilling and interiorly objecting be compelled to receive and to observe Christianity. On this account some absurdly do not distinguish between unwilling and unwilling, and forced and forced, because he who is violently forced by terrors and punishments, and, lest he incur harm, receives the sacrament of baptism, such a one also as he who under pretense approaches baptism, receives the impressed sign of Christianity, and he himself, just as he willed conditionally although not absolutely, must be forced to the observance of Christian Faith. . . . But he who never consents, but inwardly contradicts, receives neither the matter nor the sign of the sacrament, because to contradict expressly is more than not to agree. . . . The sleeping, moreover, and the weak-minded, if before they incurred weak-mindedness, or before they went to sleep persisted in contradiction, because in these the idea of contradiction is understood to endure, although they have been so immersed, they do not receive the sign of the sacrament; not so, however, if they had first lived as catechumens and had the intention of being baptized; therefore, the Church has been accustomed to baptize such in a time of necessity. Thus, then the sacramental operation impresses the sign, when it does not meet the resisting obstacle of a contrary will. (Cf. D 411)

Because of overwhelming circumstances—that is, the Catholic princes, did not cooperate, practically Innocent III did not himself always live up to the teaching of the Church that one must not be compelled—for he consented after the unjust sack of Constantinople to forcing the Greek Catholics to become Latinized—causing such a resentment among the Greeks that unfortunately the saying among them became: “Better the turban of the Prophet than the Pope’s tiara.” (Hughes, 250)

Providing clarity on another issue regarding the matter (water) of baptism, Innocent III wrote to Thorias, the Archbishop of Nidaros (present Trondheim in Norway) the letter Non ut apponeres on March 1, 1206, declaring that saliva is not water, rather it must be truly water to have a valid baptism.

You have asked whether children ought to be regarded as Christians whom, when in danger of death, on account of the scarcity of water and the absence of a priest, the simplicity of some has anointed on the head and the breast, and between the shoulders with a sprinkling of saliva for baptism. We answer that since in baptism two things always, that is, “the word and the element,” [St. Augustine, On John, tract. 80, 3) are required by necessity, according to which Truth says concerning the word: “Going into the world etc.” [Luke 16:15; cf. Matt. 28:19], and the same concerning the element says: “Unless anyone etc.” [John 3:5] you ought not to doubt that those do not have true baptism in which not only both of the above mentioned (requirements) but one of them is missing. (Cf. D 412)

Notice he says, a true baptism (illos veram non habere baptismum) for he cannot contradict Innocent II’s letter, Apostolicam Sedem, nor the Nicene Creed: One baptism. Therefore, there is not a question of salvation, but there is the necessity to baptize those baptized in this manner validly since they have not been baptized properly making void the words water. This becomes evident again in the letter Debitum pastoralis officii (August 28, 1206) where the minister of Baptism is explained to Berthold, the Bishop of Metz (France):

You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: “I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit, Amen.”

We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when he says to the Apostles: “Go baptize all nations in the name etc.” [cf. Matt. 28:19], the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another. . . . If, however, such a one had died immediately, he would have rushed to his heavenly home without delay because of the faith of the sacrament, although not because of the sacrament of faith. (Cf. D 413)

Finally, the following Profession of Faith Prescribed for Durand of Osca and His Waldensian Companions prescribed by the same Pope in his letter Eius exemplo to the Archbishop of Terraco (Tarragona, Spain, December 18, 1208). First, reminding those leaving the Church and joining the Catharists—for he would be making this, as was the custom, publicly in the Cathedral Church—they have left the means of salvation. Then is the same declaration the Church has pronounced since the time of the Donatists but because the immoral character (real or imagined) of a clergyman perennially appears as an excuse to leave the Church that the Sacraments are dependent upon Christ Who is the Head of the Church but Who works through the ordained clergy. This is followed by requiring the acceptance of infant baptism to whom the denial to children is the rejection of original sin to be washed away for which baptism was instituted.

By the heart we believe and by the mouth we confess the one Church, not of heretics but the Holy Roman, Catholic, and Apostolic (Church) outside which we believe that no one is saved.

The sacraments also which are celebrated in it with the inestimable and invisible power of the Holy Spirit cooperating, although they may be administered by a priest who is a sinner, as long as the Church accepts him, in no way do we reprove nor from ecclesiastical offices or blessings celebrated by him do we withdraw; but we receive with a kind mind as from the most just, because the wickedness of a bishop or priest does no harm to the baptism of an infant, nor to consecrating the Eucharist, nor to the other ecclesiastical duties celebrated for subjects. We approve, therefore, the baptism of infants, who, if they died after baptism, before they commit sins, we confess and believe are saved; and in baptism all sins, that original sin which was contracted as well as those which voluntarily have been committed, we believe are forgiven. . . . (Cf. D 423-424)

It should be noted that Jorge Bergoglio visited the Waldensian church in Turin. These Waldensians presently have ascribed to the Methodist faith passing from the Calvinist faith they ascribed too at the time of the Reformation. The following report of Bergoglio’s visit is from the Vatican Radio on June 22, 2015:

The Pope went on to speak about the fruits of the ecumenical movement in recent years. The principle fruit, he said, “is the rediscovery of the fraternity that unites all those who believe in Jesus Christ and are baptized in His Name.” This, he said, “allows us to grasp the profound ties that already unite us, despite our differences. It concerns a communion that is still on a journey, which, with prayer, with continual personal and communal conversion, and with the help of the theologians, we hope, trusting in the action of the Holy Spirit, can become full and visible communion in truth and charity.”

The Catholic Church seeks forgiveness for past sins against Waldensians

“But the unity that is the fruit of the Holy Spirit,” the Pope said, “does not mean uniformity. Brothers have in common the same origin, but they are not identical among themselves.” Unfortunately, he continued, historically this diversity was not accepted and was a cause of violence and disputes “committed in the name of the faith itself.” This history, the Pope said, can only grieve us, who pray for the grace “to recognize that we are all sinners and to know to forgive one another.” He then asked for forgiveness for “the non-Christian attitudes and behaviour” of the Catholic Church against Waldensians. (http://en.radiovaticana.va/news/2015/06/22/pope_visits_waldensian_temple_in_turin/1153219. Retrieved on 12/23/2015.)

In other words, to believe Catholic Truths or not believe Catholic Truths is simply diversity within the “Catholic” community. If it is not necessary to accept a unity in Truth, why believe in the Catholic Faith? This is not answered. It would be bizarre for one to state one’s own existence has no purpose—it is difficult to admit one’s purpose when one does not want to accept that purpose.

The striving of the true Roman Catholic Church to have unity of Faith is seen not only in the previous teachings of the Church, but also in the attempts, before the Greek Church is completely lost and Constantinople falls to the Mohammedans, to bring them to that unity. Therefore Innocent IV (1243-1254) sent the following letter Sub Catholicae  on March 6, 1254, to the Bishop of Tusculum, Odo of Châteauroux, who was of the Legation of the Apostolic See among the Greeks. It is a profession of faith that is broad that infers purgatory and again baptism (a removal of original sin) is necessary for entrance into heaven needed even for children.

Moreover, if anyone without repentance dies in mortal sin, without a doubt he is tortured forever by the flames of eternal hell.—But the souls of children after the cleansing of baptism, and of adults also who depart in charity and who are bound neither by sin nor unto any satisfaction for sin itself, at once pass quickly to their eternal fatherland. (cf. D 457)

Finally, the Second Council of Lyons would be convoked by Gregory X (1271-76) between May 7 and July 17, 1274, to continue the union of the Greeks with the Latins. This fourteenth General or Ecumenical Council gave the following formula as a profession of faith to the Byzantine Emperor Michael Palaeologus that would be more specific, part of which is here presented:

We believe that the true Church is holy, Catholic, apostolic, and one, in which is given one holy baptism and true remission of all sins. We believe also in the true resurrection of this flesh, which now we bear, and in eternal life. We believe also that the one author of the New and the Old Testament, of the Law, and of the Prophets and the Apostles is the omnipotent God and Lord. This is the true Catholic Faith, and this in the above mentioned articles the most holy Roman Church holds and teaches. But because of diverse errors introduced by some through ignorance and by others from evil, it (the Church) says andteaches that those who after baptism slip into sin must not be rebaptized, but by true penance attain forgiveness of their sins. Because if they die truly repentant in charity before they have made satisfaction by worthy fruits of penance for (sins) committed and omitted, their souls are cleansed after death by purgatorical or purifying punishments, as Brother John [Parastron, O. F. M.]  has explained to us. And to relieve punishments of this kind, the offerings of the living faithful are of advantage to these, namely, the sacrifices of Masses, prayers, alms, and other duties of piety, which have customarily been performed by the faithful for the other faithful according to the regulations of the Church. However, the souls of those who after having received holy baptism have incurred no stain of sin whatever, also those souls who, after contracting the stain of sin, either while remaining in their bodies or being divested of them, have been cleansed, as we have said above, are received immediately into heaven. The souls of those who die in mortal sin or with original sin only, however, immediately descend to hell, yet to be punished with different punishments. The same most holy Roman Church firmly believes and firmly declares that nevertheless on the day of judgment “all” men will be brought together with their bodies “before the tribunal of Christ” “to render an account” of their own deeds [Rom. 14:10]. (Cf. D 464)

Note should be given that mention is of one baptism and that therefore rebaptism is condemned. The one baptism does not refer to “baptism by water” as in opposition to another kind of baptism, but “in one baptism for the forgiveness of sin” (cf. Nicene Creed).

(To be continued)

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Between Circumcision and Epiphany

Benedict Baur, O.S.B. 

Christ’s enthronement

1. With the holy liturgy we acknowledge the helpless babe in the manger to be the strong one, the almighty and divine king, the Lord of all, the founder and Master of the “Kingdom of truth and life.” His is “a kingdom of holiness and grace, a kingdom of justice and love and peace” (Preface of the Feast of Christ the King). Faith sees a crown and a scepter that are invisible to corporeal eyes.
2. We gaze with wonder at the enthronement of this King. God the Father proclaims Him King over Sion, over the Church: “I am appointed king by Him over Sion, His holy mountain, preaching His commandments” (Ps. 2:6). The new King Himself proclaims to the whole world, “The Lord hath said to Me, Thou art My Son, this day have I begotten Thee. Ask of Me and I will give Thee the Gentiles for Thy inheritance, and the utmost parts of the earth for Thy inheritance. Thou shalt rule them with a rod of iron, and shalt break them in pieces like a potter’s vessel” (Ps. 2:7 f.). Though we find Him here apparently helpless in the manger, all power is given to Him in heaven and on earth (Matt. 28: 18). I believe in Thy kingship O Lord; I submit to Thy rule; I am fortunate to be ruled by so gracious a King. Unreservedly I trust in Thy authority. In the service of Thee and Thy kingdom 1 wish to live and die.

The foundations upon which this King builds His empire are not those of flesh and blood. He depends on no mighty armies and sets no value on nobility of birth. He is not dependent on the fickle attachment of men, and has no need of the intelligence and talents of those who serve Him. Money and wealth are not the means of advancement in His kingdom, but the possession of grace is all-important. “No man can come to Me except the Father, who hath sent Me, draw him” (John 6:44). The ideal courtier is he who listens eagerly to the promptings of grace and follows them. “Everyone that hath heard of the Father and hath learned cometh to Me” (John 6:45). These are the true children of God. “Everyone that is of the truth heareth My voice” (John 18:37). Everyone who is “clean of heart,” whose heart is open to the truth, who has good will and is prepared to accept this truth, comes to the kingdom of God. The fundamental principles of this king are far reaching, simple, and universal. This fact is a great consolation for distracted men, for good will is all that is necessary for obtaining membership in this holy kingdom, in the Church of God. “Unless you be converted and become as little children, you shall not enter into the kingdom of heaven.” (Matt. 18:3). Our membership in the kingdom of heaven depends on our becoming little children like the child of Bethlehem. We must, then, open our eyes to “the true light which enlighteneth every man that cometh into this world.”

God “will have all men to be saved and to come to the knowledge of the truth” (I Tim. 2:4). God gives grace to all in due season, unless they harden their hearts and make themselves blind to it. Perhaps because we are but dust and ashes, because of ourselves we are so worthless, He gives His truth to us. Is it not marvelous that He makes us the object of His love, who are so wicked and evil? He wishes to fill us with the Holy Spirit, that thus being sanctified we may become partakers of the divine nature and of eternal life. What a grace is the possession of the love of God!

In addition to all that He has already done for us, He now confides to our faltering hands the task of completing the work which He has begun. We are permitted to cooperate with Him in this work. We should share the divine life, not only by the possession of sanctifying grace, but we should also “put on Christ” and reproduce His holiness in our own lives.

3. In this work of our sanctification God will not fail, but we readily so do. “And the light shineth in darkness, and the darkness did not comprehend it. He came unto His own and His own received Him not” (John 1: 5, 11). Men fail in humility, for they are pleased with their own strength and knowledge. They are foolish in their wisdom; they lack the simplicity and humility of childhood which Christ requires.

We place our faith in the words of St. John: “Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God” (I John 3: 1). Let us pray today for the many who do not enjoy the sonship of God and do not understand its value. Let us give them an example of childlike simplicity. This is true Catholic action; it is the duty which the mystery of Christmas imposes upon us.

PRAYER

Stretch forth from heaven, O Lord, Thy helping hand, that we may search for Thee and desire Thee with our whole heart. Through Christ our Lord. Amen.

AT THE CRIB

The wisdom of God

1. Today we kneel at the foot of the manger in holy admiration. The King whom the heavens cannot contain is there confined to a tiny crib; from the lowliness of His crib His power stretches to the uttermost heavens. He is laid in the straw of the manger, and does not shrink from His lowly bed. He who feeds the birds of the air today depends on His mother’s milk for sustenance.
2. We have inherited from Adam a threefold disorder, which is at the root of all our difficulties: the concupiscence of the eyes, that is, our attachment to earthly things; the concupiscence of the flesh, that is, our inclination to sensuality in its various forms; and the pride of life, which is our insatiable thirst for honor, riches, fame, and power. The new Adam, the child who lies in the manger before us, shows us the way to escape these evils. He teaches us that by voluntary poverty, by humble submission to the suffering that God sends us, and by suppressing our evil inclinations, whatever they may be, we may escape from this disastrous threefold disorder.

In the child in the manger we see the Wisdom of God, who has become man unmistakably before us. “This is my beloved Son, in whom I am well pleased” (Matt. 3: 17).

“Take up My yoke upon you and learn of Me because I am meek and humble of heart; and you shall find rest to your souls” (Matt. 11: 29). We are reminded, too, of the words of St. Paul to the Philippians: “For let this mind be in you which was also in Christ Jesus. Who, being in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant” (2:5). When we gaze upon “the infant wrapped in swaddling clothes and laid in a manger” (Luke 2: 12), how ridiculous is our pride and how futile our thirst for riches in the light of this divine example. Where shall we ever learn wisdom and humility if this example of the infant Jesus does not inspire us?

3. We cast ourselves down in adoration before the child in the manger and implore: “O Wisdom, come and teach us the way of prudence.” Teach us that all that is not in conformity with Thy teaching and example is loss and not gain. Let us have the insight to understand that what is worldly and human is vain. “But the things that were gain to me, the same I have counted loss for Christ. ‘Furthermore, I count all things to be but loss for the excellent knowledge of Jesus Christ, my Lord; for whom I have suffered the loss of all things and count them as dung, that I may gain Christ and may be found in Him, not ‘having my justice, which is of the law, but that … which is of God, justice and faith: that I may know Him and the power of His resurrection and the fellowship of His sufferings, being made conformable to His death. If by any means I may attain to the resurrection which is from the dead” (Phil. 3:7-11),

This, then, is the example that is given us. The divine King, the Word of God, voluntarily chooses poverty as His lot; He seeks the seclusion of Nazareth and the weakness and suffering of men in order to teach us divine wisdom. Those who truly seek Him will follow Him in that way, for He has assured us: “I am the way” (John 14:6). We need not be ashamed of the poverty and weakness of the Church. Her divine founder chose these things voluntarily for Himself and for all her children.

PRAYER

Child of the manger, Thou begotten of the Father before all ages, Thou didst choose to be born in a stable. Thou didst possess glory in heaven and didst deign to come down to the earth. Thou whom the angels serve and praise, didst make Thy abode in a stable and wast found by shepherds. Deliver our hearts from all inordinate, temporal attachments, that we may by faith find Thee and ever remain close to Thee. Amen.

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3: Holy Name of Jesus

WHAT DOES THE NAME OF JESUS MEAN?

The Holy Name of Jesus is, first of all, an all-powerful prayer.  Our Lord Himself solemnly promises that whatever we ask the Father in His Name we shall receive.  God never fails to keep His word.

When, therefore, we say, “Jesus,” let us ask God for all we need with absolute confidence of being heard.

For this reason, the Church ends her prayer with the words “through Jesus Christ,” which gives the prayer a new and divine efficacy.

But the Holy Name is something still greater.

Each time we say, “Jesus,” we give God infinite joy and glory, for we offer Him all the infinite merits of the Passion and Death of Jesus Christ.

St. Paul tells us that Jesus merited the Name Jesus by His Passion and Death.

Each time we say, “Jesus,” let us clearly wish to offer God all the Masses being said all over the world for all our intentions.  We thus share in these thousands of Masses.

Each time we say, “Jesus,” we gain 300 days indulgence,1 which we may apply to the souls in Purgatory, thus relieving and liberating very many of these holy souls from their awful pains.  They thus become our best friends and pray for us with incredible fervor.

Each time we say, “Jesus,” it is an act of perfect love, for we offer to God the infinite love of Jesus.

The Holy Name of Jesus saves us from innumerable evils and delivers us especially from the power of the devil, who is constantly seeking to do us harm.

…

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