Vol 9 Issue 3 ~ Editor: Rev. Fr. Courtney Edward Krier
January 16, 2015 ~ Our Lady on Saturday

1. Baptism: Means of Salvation (51)
2. Second Sunday after Epiphany
3. Saint Anthony, Hermit
4. Christ in the Home (26)
5. Articles and notices

Dear Reader:

There are three articles included below besides the normal commentaries that provide some insight into the direction of our Conciliar brethren who have strayed away from the faith. If one were able jump from 1960 to today one would not see any semblance between the Catholic Church and the Conciliar religion now propagated, though the same building.

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

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Baptism

Means of Salvation

Sacrament of Baptism

Saint Thomas Aquinas

After speaking of the form, Thomas proceeds to the manner of administrating the sacrament, immersion, pouring or sprinkling of water. The Latins had invaded the Byzantine Empire in 1204, but the Greeks rejected both their oppressors and the Latin manner of administrating the sacraments, in particular the Latin manner of pouring water over the head of the one to be baptized as opposed to immersing them in a fount of water—going so far as to declare a baptism invalid if the person was not immersed. In 1261 Michael Paelologus re-conquered most of the area the Latins had taken; but as the Mohammedans presented a mounting pressure upon the Eastern Empire, threatening to conquer it—which would be the end of the Byzantine Empire and the presence of the Mohammedans on the borders of the Western European kingdoms—the Emperor and the Pope, Gregory X (1271-76), agreed to hold a Council for union in Lyons in the year1274. Here is Thomas’ response to the Greek objection Whether immersion in water is necessary for Baptism.

With the quote from Hebrews (10:22), Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water, he continues to explain:

In the sacrament of Baptism water is put to the use of a washing of the body, whereby to signify the inward washing away of sins. Now washing may be done with water not only by immersion, but also by sprinkling or pouring. And, therefore, although it is safer to baptize by immersion, because this is the more ordinary fashion, yet Baptism can be conferred by sprinkling or also by pouring, according to Ezekiel 36:25: “I will pour upon you clean water,” as also the Blessed Lawrence is related to have baptized. And this especially in cases of urgency: either because there is a great number to be baptized, as was clearly the case in Acts 2 and 4, where we read that on one day three thousand believed, and on another five thousand: or through there being but a small supply of water, or through feebleness of the minister, who cannot hold up the candidate for Baptism; or through feebleness of the candidate, whose life might be endangered by immersion. We must therefore conclude that immersion is not necessary for Baptism.

What is accidental to a thing does not diversify its essence. Now bodily washing with water is essential to Baptism: wherefore Baptism is called a “laver,” according to Ephesians 5:26: “Cleansing it by the laver of water in the word of life.” But that the washing be done this or that way, is accidental to Baptism. And consequently such diversity does not destroy the oneness of Baptism.  (Art. 7)

When the priest baptizes a child at the holy fount of Baptism, he pours the water over the head three times as he mentions each of the three Persons in God. When a lay person is performing an emergency baptism, they are told to pour water while saying the words of baptism. Saint Thomas, while admitting both to be valid, also provides the reason why the trine pouring is prescribed but not absolutely necessary. Both are valid; and requiring the baptism in an emergency to be too complicated would be to lessen the chance of a person to be baptized when in danger of death—the absolute assurance that one has obtained forgiveness of sin (Original, and actual if present and penitent) and can enter eternal life. He juxta positions Pope Pelagius I who requires the trine immersion and Pope Gregory who teaches that one immersion or three is acceptable. Thomas replies that it is the application of the immersion, which must be to express the Three Persons in One Godhead. Therefore, Is the trine immersion essential to Baptism? Thomas takes Pope Gregory’s words to Bishop Leander of Seville in April 591:

But with respect to trine immersion in baptism, no truer answer can be given than what you have yourself felt to be right; namely that, where there is one faith, a diversity of usage does no harm to holy Church. Now we, in immersing thrice, signify the sacraments of the three days’ sepulture; so that, when the infant is a third time lifted out of the water, the resurrection after a space of three days may be expressed. Or, if any one should perhaps think that this is done out of veneration for the supreme Trinity, neither so is there any objection to immersing the person to be baptized in the water once, since, there being one substance in three subsistences, it cannot be in any way reprehensible to immerse the infant in baptism either thrice or once, seeing that by three immersions the Trinity of persons, and in one the singleness of the Divinity may be denoted. But, inasmuch as up to this time it has been the custom of heretics to immerse infants in baptism thrice, I am of opinion that this ought not to be done among you; lest, while they number the immersions, they should divide the Divinity, and while they continue to do as they have been used to do, they should boast of having got the better of our custom. (I, 43)

He then elaborates as follows:

. . . [W]ashing with water is of itself required for Baptism, being essential to the sacrament: whereas the mode of washing is accidental to the sacrament. Consequently, as Gregory in the words above quoted explains, both single and trine immersion are lawful considered in themselves; since one immersion signifies the oneness of Christ’s death and of the Godhead; while trine immersion signifies the three days of Christ’s burial, and also the Trinity of Persons.

But for various reasons, according as the Church has ordained, one mode has been in practice, at one time, the other at another time. For since from the very earliest days of the Church some have had false notions concerning the Trinity, holding that Christ is a mere man, and that He is not called the “Son of God” or “God” except by reason of His merit, which was chiefly in His death; for this reason they did not baptize in the name of the Trinity, but in memory of Christ’s death, and with one immersion. And this was condemned in the early Church. Wherefore in the Apostolic Canons (xlix) we read: “If any priest or bishop confer baptism not with the trine immersion in the one administration, but with one immersion, which baptism is said to be conferred by some in the death of the Lord, let him be deposed”: for our Lord did not say, “Baptize ye in My death,” but “In the name of the Father and of the Son, and of the Holy Ghost.”

Later on, however, there arose the error of certain schismatics and heretics who rebaptized: as Augustine (Super. Joan., cf. De Haeres. lxix) relates of the Donatists. Wherefore, in detestation of their error, only one immersion was ordered to be made, by the (fourth) council of Toledo, in the acts of which we read: “In order to avoid the scandal of schism or the practice of heretical teaching let us hold to the single baptismal immersion.”

But now that this motive has ceased, trine immersion is universally observed in Baptism: and consequently anyone baptizing otherwise would sin gravely, through not following the ritual of the Church. It would, however, be valid Baptism. (Art. 8)

Thomas rightly understands Pope Pelagius’ instructions as a disciplinary teaching, rather than defining the manner baptism must be administered to be valid. It is different than when Pope Pius XII, in his Apostolic Constitution, Sacramentum Ordinis, of November 30, 1947, where he declares:

Besides, every one knows that the Roman Church has always held as valid Ordinations conferred according to the Greek rite without the traditio instrumentorum; so that in the very Council of Florence, in which was effected the union of the Greeks with the Roman Church, the Greeks were not required to change their rite of Ordination or to add to it the traditio instrumentorum: and it was the will of the Church that in Rome itself the Greeks should be ordained according to their own rite. It follows that, even according to the mind of the Council of Florence itself, the traditio instrumentorum is not required for the substance and validity of this Sacrament by the will of Our Lord Jesus Christ Himself. If it was at one time necessary even for validity by the will and command of the Church, every one knows that the Church has the power to change and abrogate what she herself has established.

Wherefore, after invoking the divine light, We of Our Apostolic Authority and from certain knowledge declare, and as far as may be necessary decree and provide: that the matter, and the only matter, of the Sacred Orders of the Diaconate, the Priesthood, and the Episcopacy is the imposition of hands; and that the form, and the only form, is the words which determine the application of this matter, which univocally signify the sacramental effects – namely the power of Order and the grace of the Holy Spirit – and which are accepted and used by the Church in that sense. (Par. 3 and 4)

Returning to the manner of administering Baptism, as Thomas just mentioned the Donatists, and the case of re-baptism was still an issue with the Petrobrusians, Albigensians and Waldensians rejecting baptism of infants and requiring adults to be re-baptized. It was also the practice in some Gnostic sects, such as Mandaeism, to even daily baptize its members as a purification of evil. (Cf. Arendzen,Gnosticism) All these sects were tainted with dualism, evident especially in the Albigensians. Thomas takes into consideration all these various errors and attempts to show that it has no Traditional, Scriptural or Ecclesiastical basis. Taking Saint Paul’s words to the Ephesians (4:5) One faith, one Baptism, he continues, Baptism cannot be reiterated.

First, because Baptism is a spiritual regeneration; inasmuch as a man dies to the old life, and begins to lead the new life. Whence it is written (John 3:5): “Unless a man be born again of water and the Holy Ghost, He cannot see [Vulgate: ‘enter into’] the kingdom of God.” Now one man can be begotten but once. Wherefore Baptism cannot be reiterated, just as neither can carnal generation. Hence Augustine says on John 3:4: “‘Can he enter a second time into his mother’s womb and be born again’: So thou,” says he, “must understand the birth of the Spirit, as Nicodemus understood the birth of the flesh . . . . As there is no return to the womb, so neither is there to Baptism.”

Secondly, because “we are baptized in Christ’s death,” by which we die unto sin and rise again unto “newness of life” (cf. Romans 6:3-4). Now “Christ died” but “once” (Romans 6:10). Wherefore neither should Baptism be reiterated. For this reason (Hebrews 6:6) is it said against some who wished to be baptized again: “Crucifying again to themselves the Son of God”; on which the gloss observes: “Christ’s one death hallowed the one Baptism.”

Thirdly, because Baptism imprints a character, which is indelible, and is conferred with a certain consecration. Wherefore, just as other consecrations are not reiterated in the Church, so neither is Baptism. This is the view expressed by Augustine, who says (Contra Epist. Parmen. ii) that “the military character is not renewed”: and that “the sacrament of Christ is not less enduring than this bodily mark, since we see that not even apostates are deprived of Baptism, since when they repent and return they are not baptized anew.”

Fourthly, because Baptism is conferred principally as a remedy against original sin. Wherefore, just as original sin is not renewed, so neither is Baptism reiterated, for as it is written (Romans 5:18), “as by the offense of one, unto all men to condemnation, so also by the justice of one, unto all men to justification of life.” (Art. 9)

Continuing on the rite that is used for baptism, Thomas justifies the external ritual used for baptism with three reasons:

First, in order to arouse the devotion of the faithful, and their reverence for the sacrament. For if there were nothing done but a mere washing with water, without any solemnity, some might easily think it to be an ordinary washing.

Secondly, for the instruction of the faithful. Because simple and unlettered folk need to be taught by some sensible signs, for instance, pictures and the like. And in this way by means of the sacramental ceremonies they are either instructed, or urged to seek the signification of such like sensible signs. And consequently, since, besides the principal sacramental effect, other things should be known about Baptism, it was fitting that these also should be represented by some outward signs.

Thirdly, because the power of the devil is restrained, by prayers, blessings, and the like, from hindering the sacramental effect. (Art. 10)

He then goes on to explain the rite as follows:

The use of water in Baptism is part of the substance of the sacrament; but the use of oil or chrism is part of the solemnity. For the candidate is first of all anointed with Holy oil on the breast and between the shoulders, as “one who wrestles for God,” to use Ambrose’s expression (De Sacram. i): thus are prize-fighters wont to besmear themselves with oil. Or, as Innocent III says in a decretal on the Holy Unction: “The candidate is anointed on the breast, in order to receive the gift of the Holy Ghost, to cast off error and ignorance, and to acknowledge the true faith, since ‘the just man liveth by faith’; while he is anointed between the shoulders, that he may be clothed with the grace of the Holy Ghost, lay aside indifference and sloth, and become active in good works; so that the sacrament of faith may purify the thoughts of his heart, and strengthen his shoulders for the burden of labor.” But after Baptism, as Rabanus says (De Sacram. iii), “he is forthwith anointed on the head by the priest with Holy Chrism, who proceeds at once to offer up a prayer that the neophyte may have a share in Christ’s kingdom, and be called a Christian after Christ.” Or, as Ambrose says (De Sacram. iii), his head is anointed, because “the senses of a wise man are in his head” (Ecclesiastes 2:14): to wit, that he may “be ready to satisfy everyone that asketh” him to give “a reason of his faith” (cf. 1 Peter 3:15; Innocent III, Decretal on Holy Unction).  

This white garment is given, not as though it were unlawful for the neophyte to use others: but as a sign of the glorious resurrection, unto which men are born again by Baptism; and in order to designate the purity of life, to which he will be bound after being baptized, according to Romans 6:4: “That we may walk in newness of life.”(Ibid.)

(To be continued)

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Second Sunday after Epiphany

Benedict Baur, O.S.B. 

Consecrated together with Christ

1. The changing of the water into wine at the wedding feast is of great significance for the liturgy. At the celebration of Mass water is mixed with wine. As the water is mingled with wine and consecrated and changed into the Precious Blood, so we are united with Christ in the Holy Sacrifice, and are united, and changed, and consecrated, and sanctified with Him. The Epistle presents to us mankind offered and consecrated by the participation in the celebration of Mass.
2. “Brethren, having different gifts, according to the grace that is given us, either prophecy, to be used according to the rule of faith; or ministry, in ministering; or he that teacheth, in doctrine; he that exhorteth, in exhorting; he that giveth, with simplicity; he that ruleth, with carefulness; he that showeth mercy, with cheerfulness” (Epistle).

We should be content with our condition in life and with the position in which God has placed us. We should rest satisfied with the talent God has provided and with the state of health in which we find ourselves. We must be faithful to the duties of our station, and zealous for the tasks assigned to us by our position in the body of Christ, the Church. In this way we shall be an epiphany, a manifestation of the spirit of Christ. Thus we shall become “other Christs” and shall win souls for Christ. That should be the fruit of our assistance at Mass. We do not stand alone, but we live in union with Christ and with our brethren. “For we are the good odor of Christ unto God, in them that are saved and in them that perish” (II Cor. 2: 15). Such is the exterior life in the man consecrated to God.

“Loving one another with the charity of brotherhood; with honor preventing one another. In carefulness not slothful; in spirit fervent, serving the Lord; rejoicing in hope; patient in tribulation; instant in prayer; communicating to the necessities of the saints; pursuing hospitality. Bless them that persecute you; bless and curse not. Rejoice with them that rejoice; weep with them that weep, being of one mind, one towards another; not minding high things, but consenting to the humble” (Epistle). Such is the interior life of the man consecrated to Christ at Mass.

3. This perfect Christian, both in his exterior life and in his interior life, in his thoughts and deeds regarding Christ, his neighbor, and himself, is the fruit of assisting properly at Mass and of offering himself with Christ’s sacrifice. Christ lives in us, and we become other Christs.

This exercise in virtue must not be confined to the Church or to the family circle. The perfect Christian must go out and face life and give an example to those with whom he lives. In the eyes of the world he must show forth Christ in his life. Such a Christian will excel in kindness, in virtue, in charity for those about him. He will surpass others in culture and proficiency; he will be more farsighted in business, kinder and more just in his dealings with others, whether in the office, factory, or store. He will accept the happenings of the day, not as the result of chance or of his own planning, but in every event he will see the hand of Providence. If he desires to rejoice, he will, like the wedded couple at Cana, invite Christ to be his guest. He is another Christ.

True Christianity produces honorable men, men of solid virtue. It promotes honest self-denial, propriety, independence, courage, valor, truth, and an abiding sense of peace. These are all too often forgotten virtues.

PRAYER

O God, who in creating human nature didst marvelously ennoble it, and hast still more marvelously renewed it; grant that by the mystery of this water and wine, we may be made partakers of His divinity, who vouchsafed to become partaker of our humanity, Jesus Christ, Thy Son our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, one God world without end. Amen.

The Epiphany of Love

1. The miracle of Can a is an epiphany, a manifestation of the miraculous power of the Savior, and it is also a revelation of His divine love for man.
2. The Lord attends the wedding of simple, humble people. He wishes to honor and please them; He likes to be with the humble. It happened that the supply of wine did not suffice for the wedding celebration, which in Palestine lasts for several days. By a miracle of His power the Savior comes to the assistance of the embarrassed bridegroom. But the miracle of power has its foundation in Christ’s love, in His sympathy with these poor people who are in need. We are told that He went about “doing good” (Acts 10:38). He is the incarnate divine mercy, the love descended from heaven. His love is not confined to a small circle of the faithful; it embraces the whole world. He rejoices when we rejoice, He suffers when we suffer, He unites Himself to us in all things.

“This is My commandment, that you love one another as I have loved you” (John 15:12). How does He love us? In the manger, on Olivet, on the cross, in the tabernacle, in Holy Communion. He “loved them until the end” (John 13: 1), until His last drop of blood had been shed. Thus He loves men who so often offend Him and forget what He has done for them. Yet He prays: “Father, forgive them” (Luke 23:34). We should love Him as He has loved us. He has made our love of neighbor a sure sign of our being His disciples (John 13:35). This is the “new commandment” He has given us. I must be a manifestation, a revelation of His love for others; I must offer myself for the brethren in Christ as He offered Himself for me. I must forgive as He forgave; I must pray and sacrifice and be zealous as He was for the salvation of others. Thus I shall win grace for my neighbor and inherit heaven with Him. That is His “new commandment.”

3. The Epistle speaks emphatically of this epiphany of love. “Loving one another with the charity of brotherhood, . . . bless them that persecute you, . . . being of one mind, one towards another” (Epistle). True Christian life is enduring, patient, indefatigable, forgiving, peaceful, loving toward enemies as well as friends. “A new commandment I give unto you” (John 13:34), who have been established in Me by My spirit and My strength.

Standing in partnership, joined to one another, for one another, and with one another, we approach the altar. Christ our high priest, our head, leads; with Him the family of God in heaven and on earth, all together with one heart and one soul, one in faith and desires, comes to praise, thank, petition, sacrifice, and atone, to ask for light and grace. No one can offer himself for himself without the others, separating himself from the community, being at variance with the brethren, turned away from them, filled, perhaps, even with hate for them. Only he who is in heart and soul one with the community of Christ is a true partaker of the sacrifice and heir of the fruit of the Mass. “Above all these things have charity” (Col. 3: 14).

“Fervent in spirit.” Nowadays there are many flames in the world; the flame of hate, passion, self-love. But the Church calls on us Christians to be fervent in spirit, to glow with a heavenly flame, to be enkindled by the flame of the Holy Ghost. By this flame of love which the Holy Ghost places in us, we serve the Lord “rejoicing in hope, patient in tribulation, instant in prayer, communicating to the necessities of the saints, pursuing hospitality” (Epistle). The fruit of the Holy Sacrifice and of the wedding banquet of Holy Communion is the Christian enkindled by the spirit of Christ, an image of the Lord, full of zeal, enthusiasm, and life for all that pertains to God, to the Church, and to souls.

PRAYER

May the operation of Thy power be increased within us, we beseech Thee, O Lord, that being quickened by Thy divine sacraments, we may by Thy bounty be prepared to receive what they promise. Through Christ our Lord. Amen. (Postcommunion.)

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JANUARY 17

St. Anthony, Hermit

1. In St. Anthony, a hermit of the desert, the liturgy today presents for our consideration an “epiphany,” a manifestation of Christ.
2. Anthony gave up everything upon hearing in Church the Word of God: “If thou hast a mind to be perfect, go home and sell all that belongs to thee; give it to the poor, and so the treasure thou hast shall be in heaven; then come back and follow me” (Matt. 19: 21). Enlightened by grace, Anthony realized that these words applied to him. Without delay, he set about obeying them; he sold his possessions, gave the money to the poor, and withdrew into the solitude of the Egyptian desert. “Your loins must be girt, and your lamps burning, and you yourselves like men awaiting their master’s return from a wedding feast, so that they may open to him at once when he comes and knocks at the door. Blessed are those servants, whom their master will find watching when he comes” (Gospel). That is what St. Anthony did; having given up everything, he awaited the coming of the Lord. His loins were girt with chastity, mortification, and penitential practices; he held in his hands the lamp of love of God; he kept his eyes on the promised goal. “How is a man the better for it, if he gains the whole world at the cost of losing his own soul?” (Matt. 16:26.)

Anthony gained everything. “Never a wish in his heart, Lord, hast thou disappointed” (Offertory). “He prayed for life, and thou hast granted him life unfailing till the end of time” (Gradual). In the silence of the desert, true wisdom came to him; he saw everything in the light of God, in the light of eternity. Earthly things appeared to him as dung and filth. «Only one thing is necessary” (Luke 10:42). ‘Well-loved by God, well-loved among men, a benediction rests upon his memory. The Lord gave him such honor as he gives to his holy ones. . . . The Lord set him apart, chose him out from the rest of mankind . . . answered his prayer . . . imparting commandments to him, the law that gives life and wisdom” (Epistle), As a consequence, St. Anthony devoted himself earnestly to contemplation and loving converse with God. His nights he spent in prayer. All too soon the sun would rise and call him back to mundane things. His contemporaries stood in awe of Anthony, amazed at the wonders of grace and virtue, the sublime, Christlike personality he manifested. Thousands left the world, sold their possessions, went into the Egyptian desert, and gathered round him in order to learn from him the science of living.

Anthony became the teacher, the leader, and the father of a great throng of ascetics, hermits, and monks. Here was a miracle of grace: no study, no books, quiet converse with God, the deep solitude of the desert. How could men live such a life? The severe renunciations, fighting evil inclinations, and sacrificing all comforts in the desert-all this paid dividends toward a life of contemplation and the holy enjoyment of. God. Anthony had surrendered all things, now he gained all things.

3. “The man who tries to save his life shall lose it; it is the man who loses his life for my sake that will secure it. How is a man the better for it, if he gains the whole world at the cost of losing his own soul? For a man’s soul, what price can be high enough? The Son of man will come hereafter in his Father’s glory with his angels about him, and he will recompense everyone, then, according to his works” (Matt. 16:25-27).

Anthony took those words of our Lord seriously, so much so that he fled into the desert of Egypt. By this renunciation of the world and the flight from it, he desired, not only to protect his own soul against dangers which threatened it in the world, but, at the same time, he wanted to be active in the salvation of his brothers and sisters in Christ, through a life of penance, sacrifice, and prayer.

Let us also, as we celebrate the Holy Sacrifice with St. Anthony, give up everything and become a holocaust for God. The more we surrender in this immolation, the more shall we receive from God for our own soul and for the salvation of others.

Collect: May the intercession of the blessed abbot Anthony gain us favor, we pray Thee, Lord, and may his advocacy win for us that which we do not ourselves deserve. Amen.

CHRIST IN THE HOME

BY RAOUL PLUS, S.J.

(1951)

MARRIAGE

MARRIAGE AND THE PRIESTHOOD (2)

PRIESTS receive Holy Orders at the foot of the altar, so too do the bride and groom receive the sacrament of matrimony.

It is as if the Church appointed the same place for the reception of both sacraments because she wished to emphasize the relationship between matrimony and Holy Orders.

Now that we have seen the points of resemblance between them, we are ready to draw some profitable conclusions:

1. The two who are married are called to help each other in the life of grace. Therefore the couple will become channels in the communication of grace in proportion to each one’s own wealth in the divine life. What a long preparation the priest must have for his priesthood—long years in the seminary, the reception of minor Orders before admittance to the priesthood, the retreats before each of his ordinations.

By contrast, how many enter upon marriage with no preparation. Even when they do prepare for it and give it thought, how superficial and brief their preparation is; how easily lost are the effects by a flood of social events and distractions. Strange conduct!

2. The two joined by marriage will have to propagate life, and what is more, a life which will resemble theirs. A most frequent comment made over a new baby, a comment which is quite telling is “Why, he’s his father all over,” or “She’s a vest-pocket edition of her mother.” What if this is to be true morally as well? What am I, the father, like? Or I, the mother?

Do I really want this little one to resemble me? Oh, no! I want it to be better, much better than I! But am I free, as I go along, to weaken what I expect to transmit and what I expect to keep for myself? No. I can refrain from begetting children, but if I do have them, I must know that they will resemble me. I ought not to have to say as someone said, “My children will be like me, but you will have to forgive them for it.”

Is that not a thought that should move me strongly to sanctify myself?

Since I am not only to beget children, but I must also rear them, ought I not examine myself on the degree of my virtue? Is it such that I can really contribute to the advancement of other souls, to contribute to the growth of the Mystical Body of Christ, to intensify the supernatural in the souls around me—my partner in marriage, my children?

The Cure of Ars once asked a priest who was complaining over his lack of influence on his parishioners: “Have you fasted, taken the discipline, struggled in prayer?” In other words, “Have you pushed your efforts in prayer, penance, and sanctification to the highest point?”

Perhaps I complain of my powerlessness with one of the children. Have I taken all the means to draw down God’s maximum graces upon me? Souls cost dearly. To be sure there is always individual free will to contend with; it can resist God; it can resist the prayer and the parents’ striving after holiness. I may not get discouraged. Have I not perhaps been measuring out my generosity a bit too carefully? I shall try to reach the heights. We cannot lift up unless we ourselves are higher.

I should see, in the light of the parallel between the sacrament of matrimony and the sacrament of Holy Orders, the extent of my responsibilities. Like priests, I have a heavy responsibility. A magnificent responsibility but a frightening responsibility! If I am only so-so, I shall—according to the logic of things and barring a miracle of God’s grace—rear souls who are only so-so.

…

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