Vol 9 Issue 17 ~ Editor: Rev. Fr. Courtney Edward Krier
April 23, 2016 ~ Saint George, opn!

1. Baptism: Means of Salvation (65)
2. Fourth Sunday after Easter
3. St. Fidelis of Sigmaringen
4. Christ in the Home (39)
5. Articles and notices

Dear Reader:

Most Catholics always look at the Infallibility of the Pope and even will say to us: What have these “Popes” declared to be an infallible statement? But what they miss is it is not infallibility, it is the authority, the primacy, the going to Rome for a decision and that if it is not accepted, the rejection of that authority which is schism. I point this out because no one even in the Conciliar Church respects the authority of these “Popes.” A recent Pew research has only 11 percent saying they hold the “Pope” as an authority on their judgement of faith and morals. Therefore, do “catholics” actually accept Francis as a “pope” holding the primacy of the Church? No! That is why the internet with its blogs is inundated with attacks against his recent Exhortation—definitely something that would not have been allowed by the pre-Vatican II Hierarchy without warning these writers they were subject to excommunication for promoting schism (rejection of authority).

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

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Baptism

Means of Salvation

 

Sacrament of Baptism

 

Post Trent

 

Effects of Baptism

As, then, these effects are to afford matter of frequent instruction, that the faithful may be rendered more sensible of the high dignity to which they are raised by baptism, and may never suffer themselves to be degraded from its elevation by the /126/ disguised artifices or open assaults of Satan, they are to be taught, in the first place, that such is the admirable efficacy of this sacrament as to remit original sin, and actual guilt however enormous.

This its transcendant efficacy was foretold long before by Ezekiel, through whom God said: “I will pour upon you clean water, and you shall be cleansed from all your filthiness.” [1 Ezek. xxxvi. 25.] The Apostle also, writing to the Corinthians, after having enumerated a long catalogue of crimes, adds: “such you were, but you are washed, but you are sanctified.” [2 1 Cor. vi. 11.] That such was, at all times, the doctrine of the Catholic Church, is not matter of doubtful inquiry: “By the generation of the flesh,” says St. Augustine, in his book on the baptism of infants, “we contract original sin only; by the regeneration of the Spirit, we obtain forgiveness not only of original, but also of actual guilt.” [3 Lib. 1. de pec. merit, et remis. c. 15.] St. Jerome, also, writing to Oceanus, says: “All sins are forgiven in baptism.” [4 Epist. 85. ante medium.] To obviate the possibility of doubt upon the subject, the Council of Trent, to the definitions of former Councils, has added its own distinct declaration, by pronouncing anathema against those, who should presume to think otherwise, or should dare to assert “that although sin is for given in baptism, it is not entirely removed, or totally eradicated; but is cut away in such a manner, as to leave its roots still firmly fixed in the soul.” [5 Sess. 5. can. 5.] To use the words of the same holy Council: “God hates nothing in those who are regenerated, for in those who are truly buried with Christ, by baptism, unto death, [6 Rom. vi. 4.] who walk not according to the flesh, there is no condemnation: [7 Rom. viii. 1.] putting of the old man, and putting on the new, which is created according to God, 8 Eph. iv. 22. 24.] they become innocent, spotless, innoxious, and beloved of God.”

 

Concupiscence which remains after baptism, no sin.

That concupiscence, however, or the fuel of sin, still remains, as the Council declares in the same place, must be acknowledged: [9 De hoc effectu baptismi vide insuper Aug. lib. 1. contra duas ep. Pelag. c. 13. et 1. 3. c. 5. in Enchir. c. 64. et lib. 1. de nupf. et concup. c. 25. item Greg. lib. 9 ep. 39. Concil Vienn. et Flor in mater, de Sacrament.] but concupiscence does not constitute sin, for, as St. Augustine observes, “in children, who have been baptized, the guilt of concupiscence is removed, the concupiscence itself remains for our probation;” and in another place: “the guilt of concupiscence is pardoned in baptism, but its infirmity remains.” [10 Aug. I. 2. de pec. mer. remiss, c. 4.] Concupiscence is the effect of sin, and is nothing more than an appetite of the soul, in itself repugnant to reason. If unaccompanied with the consent of the will, or unattended with neglect on our part, it differs essentially from the nature of sin. This doctrine does not dissent from these words of St. Paul: “I did not know concupiscence, if the law did not say: ‘thou shalt not covet.’” [11 Rom. vii. 7.] The apostle speaks not of the importunity of concupiscence, but of the sinfulness of the interior /127/ act of the will, in assenting to its solicitations. The same doctrine is taught by St. Gregory, when he says: “If there are any who assert that, in baptism, sin is but superficially effaced, what can savour more of infidelity than the assertion? By the Sacrament of Baptism sin is utterly eradicated, and the soul adheres entirely to God.” [1 L. 9. Reg. epist. 39.] In proof of this doctrine he has recourse to the testimony of our Lord himself, who says in St. John: “He that is washed, needeth not but to wash his feet, but he is wholly clean.” [2 John xiii. 10.]

 

Figure of baptism illustrative of its effect.

But should illustration be desired, an express figure and image of the efficacy of baptism will be found in the history of the leprosy of Naaman the Syrian, of whom the Scriptures inform us, that when he had washed seven times in the waters of the Jordan, he was so cleansed from his leprosy, that his flesh became ” like the flesh of a child.” [3 4 Kings v. 14.] The remission of all sin, original and actual, is therefore the peculiar effect of baptism. That this was the object of its institution by our Lord and Saviour, is a truth clearly deduced from the testimony of St. Peter, to say nothing of the array of evidence that might be adduced from other sources: “Do penance,” says he, ” and be baptized every one of you, in the name of Jesus Christ, for the remission of your sins.” [4 Acts ii. 38. De concupiscentia remanente in baptizatis vide Aug. lib 1. de pec. merit, et remiss, c. 39. item lib. 1. contra duas Epist. Felag. c. 13. .lib. 3. c. 3. in medio, et lib. 1. de nupt. et concup. c. 23. et 25. item lib. 6. contra Julian, q. 5. et de verb. Apost. serm. 6.]

 

Second effect of Baptism.

But in baptism, not only is sin forgiven, but with it all the punishment due to sin is remitted by a merciful God. To communicate the virtue of the passion of Christ is an effect common to all the Sacraments; but of baptism alone does the Apostle say, that ” by it we die and are buried together with Christ.” [5 Rom. vi. 3, 4. Col. ii. 12.] Hence the Church has uniformly taught, that to impose those offices of piety, usually called by the Fathers works of satisfaction, on him, who is to be cleansed in the salutary waters of baptism, would be derogatory in the highest degree to the dignity of this Sacrament. [6 Quod poenoe peccatis debite remittantur in baptismo, vide Ambros. in c. 11. ad Rom.Aug. 1. 1. de nupt et concupis. c. 33. et in Ench. c. 4 D. Thom p. 3. q 69. art. 2. unde nec ulla est imponenda poenitentia. Greg. 1. 7. regist Lpisc 24. et habetur de consecrat. distinct. 4. cap. ne quod absit D. Thom. 3 p q. 68. art 5.] [This doctrine not inconsistent with the practice of the primitive Church] Nor is there any discrepancy between the doctrine here delivered and the practice of the primitive Church, which of old commanded the Jews, when preparing for baptism, to observe a fast of forty days. The fast

imposed was not enjoined as a work of satisfaction: it was a practical lesson of instruction to those who were to receive the Sacrament; and one well calculated to impress upon their minds a deeper sense of the august dignity of a rite, of which they were not admitted to be participators, without devoting some time to the uninterrupted exercise of fasting and prayer.

 

Baptism gives no exemption from the sentence of the civil law.

But, although the remission by baptism of the punishments due to sin cannot be questioned, we are not hence to infer that /128/ it gives the offender an exemption from undergoing the punishments awarded by the civil laws to public delinquency—that, for instance, it rescues from the hand of justice the man who is legally condemned to forfeit his life to the violated laws of his country. We cannot, however, too highly commend the religion and piety of those princes, who, on some occasions, remit the sentence of the law, that the glory of God may be the more strikingly displayed in his Sacraments. Baptism also remits all the punishment due to original sin in the next life, and this it does through the merits of our Lord Jesus Christ. By baptism, as we have already said, we die with Christ, “for if,” says the Apostle, “we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” [1 Rom. vi. 5]

 

These inconveniences of original sin, why not removed by baptism.

Should it be asked why, after baptism, we are not exempt in this life from these inconveniences, which flow from original sin, and restored by the influence of this Sacrament to that state of perfection, in which Adam, the father of the human race, was placed before his fall; for this two principal reasons are assigned: the first, that we, who by baptism are united to, and become members of Christ’s body, may not be more honoured than our head. As, therefore, Christ, our Lord, although clothed from his birth with the plenitude of grace and truth, was not divested of human infirmity, until, having suffered and died, he rose to the glory of immortality; it cannot appear extraordinary, if the faithful, even after they have received the grace of justification by baptism, are clothed with frail and perishable bodies; that after having undergone many labours for the sake of Christ, and having closed their earthly career, they may be recalled to life, and found worthy to enjoy with him an eternity of bliss.

[II] The second reason why corporal infirmity, disease, sense of pain, and motions of concupiscence, remain after baptism, is, that in them we may have the germs of virtue from which we shall hereafter receive a more abundant harvest of glory, and treasure up to ourselves more ample rewards. When, with patient resignation, we bear up against the trials of this life, and aided by the divine assistance, subject to the dominion of reason the rebellious desires of the heart, we may and ought to cherish an assured hope, that the time will come when, if with the Apostle we shall have ” fought a good fight, finished the course, and kept the faith, the Lord, the just judge, will render to us, on that day, a crown of justice, which is laid up for us.” [2 Tim. iv. 7.] [An illustration] Such seems to have been the divine economy with regard to the children of Israel: God delivered them from the bondage of Egypt, having drowned Pharaoh and his host in the sea; [3 Exod. xiv.27] yet he did not conduct them immediately into the happy land of promise. He first tried them by a variety and multiplicity of sufferings; and when he afterwards placed them in possession of the promised land, he expelled from their native terri- /129/ tories, the other inhabitants; whilst a few other nations, whom they could not exterminate, remained, that the people of God might never want occasions to exercise their warlike fortitude and valour. [1 Judges iii. 1,2.]

[III.] To these we may add another consideration, which is, that if to the heavenly gifts with which the soul is adorned in baptism, were appended temporal advantages, we should have good reason to doubt whether many might not approach the baptismal font, with a view to obtain such advantages in this life, rather than the glory to be hoped for in the next; whereas the Christian should always propose to himself, not the delusive and uncertain things of this world, “which are seen,” but the solid and eternal enjoyments of the next, “which are not seen.” [2 2 Cor. iv. 17, 18.] [Baptism, the source of happiness to the Christian, even in this life.] This life, however, although full of misery, does not want its pleasures and joys. To us, who by baptism are engrafted as branches on Christ, [3 John xv. 2.] what source of purer pleasure, what object of nobler ambition, than, taking up our cross, to follow him as our leader, fatigued by no labour, retarded by no danger in pursuit of the rewards of our high vocation; some to receive the laurel of virginity, others the crown of doctors and confessors, some the palm of martyrdom, others the honours appropriated to their respective virtues? These splendid titles of exalted dignity none of us should receive, had we not contended in the race, and stood unconquered in the conflict.

 

Third effect of baptism.

But to return to the effects of baptism, the pastor will teach that, by virtue of this Sacrament, we are not only delivered from what are justly deemed the greatest of all evils, but are also enriched with invaluable goods. Our souls are replenished with divine grace, by which, rendered just and children of God we are made coheirs to the inheritance of eternal life; for it is written, “he that believeth and is baptized, shall be saved;” [4 Mark xvi. 16.] and the Apostle testifies, that the Church is cleansed, “by the laver of water, in the word of life.” [5 Ephes. v. 26.] But grace, according to the definition of the Council of Trent, a definition to which, under pain of anathema, we are bound to defer, not only remits sin, but is also a divine quality inherent in the soul, and, as it were a brilliant light that effaces all those stains which obscure the lustre of the soul, and invests it with increased brightness and beauty. [6 Sess. 6, 7, de justific.] This is also a clear inference from the words of Scripture when it says, that grace is “poured forth,” [7 Tit iii. 6.] and also when it calls grace, ” the pledge” of the holy Ghost. [8 Eph. i. 14. 2 Cor. i. 22, et v. 5. Quid sit gratia de qua hie vide August, lib. 1. de peccat. merit, et remiss, c. 10. item de spiritu et litera, c. 28, versus finem. Bernard, serm. 1. in coena domini.]

 

Fourth effect of Baptism.

The progress of grace in the soul is also accompanied by a most splendid train of virtues; and hence, when writing to Titus, the Apostle says: “He saved us by the laver of regeneration, and renovation of the Holy Ghost, whom he hath poured /130/ forth upon us abundantly, through Jesus Christ our Saviour;” [1 Tit. iii. 5, 6.] St. Augustine, in explanation of the words, “poured forth on us abundantly,” says, “that is, for the remission of sins, and for abundance of virtues.” [2 De hoc effectu baptismi vide Chrysost. hom, ad Neoph. et baptis. Damas. lib. 2, de fide Orthod. c. 36. Lactant. lib. 3, Drvin. Instil, c. 25. Aug. Epist 23, ad Bonifac. item lib. 1, de peccat. merit, et remiss, c. 29, Prosp. 1. 2, de vocat. Gent. c. 9.]

 

Fifth effect of baptism.

By baptism we are also united to Christ, as members to their head: as, therefore, from the head proceeds the power by which the different members of the body are impelled to the proper performance of their peculiar functions; so from the fulness of Christ the Lord, are diffused divine grace and virtue through all those who are justified, qualifying them for the performance of all the offices of Christian piety. [3 Quod per baptismum Christi capiti ut membra connectamur, vide August. epist. 23, item lib. 1, de pec. meritis et remiss, c. 16. Prosp. de voc.Gent. l. 1, c. 9. Bernard, serm. 1. in Coena Dom. D. Thom. 3. p. q. 69. art 5.]

 

Difficulty of practicing virtue even after baptism, whence it arises, how to be combated.

We are, it is true, supported by a powerful array of virtues. It should not, however, excite our surprise if we cannot, without much labour and difficulty undertake, or, at least, perform acts of piety, and of moral virtue. If this is so, it is not because the goodness of God has not bestowed on us the virtues from which these actions emanate; but because there remains, after baptism, a severe conflict of the flesh against the spirit, [4 Gal. v. 17.] in which, however, it would not become a Christian to be dispirited or grow faint. Relying on the divine goodness, we should confidently hope, that by a constant habit of leading a holy life, the time will arrive, when “whatever things are modest, whatever just, whatever holy,” [5 Philip, iv. 8.] will also prove easy and agreeable. Be these the subjects of our fond consideration; be these the objects of our cheerful practice; that “the God of peace may be with us.” [6 2 Cor. xiii.11. Vide hac de re Aug. lib. V. contra Julian, c. 2, et 5. item de peccat. merit, et remiss, lib. 1. c. 3.]

(To be continued)

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Fourth Sunday after Easter

Benedict Baur, O.S.B.

Fear and love

1. “O God, grant to Thy people to love that which Thou commandest” (Collect). It is the command of the Church that we love God and His holy will. In this manner the Church wishes the baptized to rise to a new life with Christ. This grace we implore for one another.
2. “The fear of the Lord is the beginning of wisdom” (Ps. 110:10). The fear of God forms the very foundation of the spiritual life. As long as we have to struggle with sin, the fear of the justice of God occupies the most important place in our spiritual life. The just punishments of God visited on sinners, the anger of God, the everlasting pain of hell, are ever before our eyes. We must never forget our moral weakness, the attraction of sinful actions, the ever-present possibility that we may fall. Nor can we forget that we are too little concerned about the graces of God, that we often act from purely natural motives rather than from supernatural ones. We know from experience that we are careless, easily provoked, impatient, and unpleasant toward our fellow men. We know that we are self-centered and have many faults. All these things should inspire us with a continual and secret fear of God. The fear of God should accompany us throughout our lives, influence all our thoughts and acts, and take a firm hold on us. “Blessed is the man that feareth the Lord” (Ps. 111:1). “Fear God and depart from evil. . . . The fear of the Lord hateth evil” (Prov. 3:7; 8:13). “The fear of the Lord is the beginning of wisdom.”

“Thou shalt love the Lord, Thy God” (Matt. 22:37). The fear of the Lord is necessary, but the proper basis and the chief motivating force of Christianity are love. Love alone is worthy of God, who is entitled to our love because of His infinite perfection and goodness. He deserves our love because of His many benefactions and the wealth He will bestow on us in eternal life. “Thou shalt love the Lord, Thy God,” is the first and the greatest commandment. God demands all our love, and He alone deserves it. Love for God shapes our heart, disentangles it from the world, and turns it to God. Love alone can make our hearts big enough and strong enough to endure sacrifice in the service of God. Fear can cause us to avoid evil, but it cannot elevate us to the performance of good. Love effects both at one and the same time. It draws us away from what is evil, or from what is only apparently evil, and inspires us to do good. It draws us from what is merely good to that which is better, and, in spite of all difficulties and hardships, from that which is better to that which is perfect. Fear causes us to think too much of ourselves; it cannot inspire us with generosity. It keeps us within the commandments, it keeps us faithful to our duty, and then feels that it has done enough. Charity is quite different, for it always gives beyond the measure of duty. It looks on all that it has done as nothing. Charity alone can understand the full significance of that saying of the Word, “So you also, when you shall have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do” (Luke 17: 10).

When the Holy Ghost has endowed a soul with charity, He enlarges the heart also, so that it has room for a larger understanding of those things which are permitted. He implants in the soul the gift of piety, that is, the desire and the longing to please God and to fulfill His will “My meat is to do the will of Him that sent Me” (John 4:34). Such a soul makes no distinction between the bond and the free, between what is merely permitted and what is perfect. Whenever an opportunity occurs for nourishing the flame of charity, that opportunity will be embraced by such a soul with a burning zeal. It no longer asks what its obligation is. It has discovered the secret; it does all that it can; then it is certain that it has fulfilled its obligation. It loves both the commandments of God and the will of God. Such a soul is free even though it is bound by the commandments. It does not live under restraint, it does not sigh under its burden as does a slave, it never tries to release itself even when it might do so. He who possesses charity says with the Psalmist; “O Lord my portion, I have said, I would keep Thy law” (Ps. 118:57). Such a soul knows itself to be a child of God, and therefore it tries to do much more than is required by the commandments, and thus gives pleasure to its Father.

3. The liturgy implores God for the virtue of charity for all the faithful, Charity is the greatest of the Christian virtues. It fulfills perfectly the commandments of God. “For this is the charity of God, that we keep His commandments” (1 John 5:3). But charity keeps the commandments, not because of a fear of punishment, nor because of compulsion, as a slave keeps them, nor because of a desire for merit; but rather to please Him to whom the Christian subjects himself freely and joyfully at the time of his baptism.

Charity and the works of charity go hand in hand. Only those are perfect works which are done out of love. Charity is the soul and the root of all virtue. Works, such as the fulfillment of the law, are the food, the nourishment, the essential condition for the existence of charity. He who would fulfill the commandments perfectly must do so out of love. He who would acquire the virtue of charity must perform works of charity. He who would reach perfection must endeavor with all his strength to exercise himself incessantly in works of charity.

 

Longing for eternity

 

1. “Grant to Thy people to love that which Thou commandest and to desire that which Thou dost promise; so that amid the changing things of this world, our hearts may he set where true joys are to be found” (Collect). We should long to ascend to heaven and should be absorbed by the desire for eternity.
2. As our high priest our Savior recited this prayer: “Father, I will that where 1 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” (John 17:24). The Father promised that we shall be taken to that place where Jesus is in the glory of the Father. Through our baptism we have become the children of God, “and if sons, heirs also, heirs indeed of God and joint heirs with Christ” (Rom. 8:17). The Lord has prepared a place for us in heaven, that “our fellowship may be with the Father and with His Son Jesus Christ” (1 John 1:3); that is, we are to possess and enjoy the life and the fruits of the three divine persons, to see God, to repose eternally in the presence of God, to love Him. The joy of God will then be our joy; the life of God will be our life. We shall share a perfect life, in which all our powers will find their most perfect exercise and complete fulfillment. If we could only perceive what things God has prepared for us, what great efforts we would exert to obtain this one thing necessary! Father, grant us to desire with all the powers of our soul the things which Thou hast promised us. Let us forget all worldly things, all that is temporal and passing, and exert ourselves to obtain those things that await us.

“Grant that our hearts may be set where true joys are to be found” (Collect). The baptized soul must linger here on earth, but he allows transitory things to pass by as if they were no concern of his. He possesses them and he makes use of them as if he possessed them not and used them not. All his powers and thoughts and endeavors are concentrated on eternity, on the world above the stars. He lives entirely for the things that are to come when this world has passed away. His mind is occupied with the consideration of future joys, and of the perfect and glorious happiness of eternity. He is assured of possessing it because he possesses the Holy Ghost, and because he has become the son of God through his baptism. It is guaranteed to him by the resurrection and ascension of the Lord, who is the head of the body into which he has been incorporated. “But God (who is rich in mercy), for His exceeding charity wherewith He loved us, even when we were dead in sins, hath quickened us together in Christ (by whose grace you are saved) and hath raised us up together and hath made us sit together in the heavenly places, through Christ Jesus. That He might show in the ages to come the abundant riches of His grace in His bounty towards us in Christ Jesus” (Eph. 2:4-7).

What value can the things of this world have for him who is firmly rooted in a world that is above all transitory, temporal things? He can afford to wait, for the world can never give him peace or enjoyment. He exerts his energies and directs his impulses to rise to higher things, to obtain the one thing necessary, to obtain those things which have a lasting value. Earthly possessions, difficulties and hardships, pain and disappointments, cannot deter him. His treasure is buried in the field of heaven; He has discovered one precious pearl, and he sacrifices all else to purchase this field, this pearl, this blessed eternity. The thought of eternity gives him the strength to sacrifice and struggle, to pardon injuries, and to suffer in patience. He acquires a zeal for the salvation of immortal souls. He learns “to sacrifice himself in works of charity, to acquire for his brothers and sisters in Christ the riches of eternal life. The thought of eternity gives him a driving force that is stronger than the memory of earthly joys, more insistent than the cravings of nature, more persistent than self, more enduring than death, “Grant to Thy people . . . to desire that which Thou dost promise.”

3. “Blessed are the poor in spirit. . . . Blessed are the meek. . . . Blessed are they that hunger and thirst after justice. . . . Blessed are the merciful. . . . Blessed are the clean of heart” (Matt. 5:3 ff.), These are the true Christians, heroic souls who are firmly fixed on heaven.

The worldly man delights in “the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life” (I John 2: 16). Unfortunately so many Christians are completely occupied with the things of this world. Easter should find them new men, risen from the dead, with their hearts firmly set on heaven, men of heroism. And yet they will still be lost in the abyss of the old man, spiritual weaklings, worldly men. Thus with the liturgy we pray for them from the depths of our souls, that “our hearts may be set where true joys are to be found.”

Before we approach the sacred moment of consecration at Mass, the priest admonishes us, Sursum corda: “Lift up your hearts.” And we answer, Habemus ad Dominum. Have we indeed lifted up our heart to the Lord? Or have we lifted it up only to earthly affairs, good health, or worthless trifles? Let us consider all things in the light of eternity and ask ourselves under all circumstances: “Of what value is this for eternal life?”

 

PRAYER

O God, who makest the minds of Thy faithful to be of one will, grant to Thy people to love that which Thou commandest and to desire that which Thou dost promise; so that amid the changing things of this world, our hearts may be set where true joys are to be found. Through Christ our Lord. Amen.

 

 

APRIL 24

St. Fidelis of Sigmaringen, Martyr 

1. St. Fidelis, called Mark in baptism, was born in 1577, the son of the mayor of Sigmaringen, in Germany. The highly gifted boy was sent to Freiburg in Breisgau to study philosophy and law. After some years of traveling with a group of nobility, he was given a doctor’s degree in both these sciences. In 1612 he established a law practice in Ensisheim, Alsace, where the people called him “Lawyer of the Poor.”

When, however, the brilliant young man came to realize the dangers threatening his soul in this position, he received ordination to the priesthood and entered the Capuchin Order. On October 4, 1613, he was professed as Father Fidelis and began a very successful career as preacher and confessor. He served as Guardian in several monasteries, but then, by request from Rome, he and eight of his brethren carried on missionary work among the fallen-away Catholics of Prättgau. These murdered him on April 24, 1622. In 1729 he was declared blessed, and in 1746, he was canonized. He is also remembered as the author of a precious volume that he called “Exercises of Seraphic Piety.”

2. “You have only to live on in me and I will live on in you. The branch that does not live on in the vine can yield no fruit of itself; no more can you, if you do not live on in me. I am the vine, you are its branches” (Gospel; John 15:3 ff.). St. Fidelis was united to Christ. As a student he felt himself drawn to the Savior, and in spite of his unusual success in studies and the praise of men, he remained humble and pious, determined to preserve his soul from harm.

The occasion for his giving up a secular career was the winning of a certain case in court, in which, through no fault of his, some injustice was done. He gave all his property away and became poor for love of God. He also laid aside his knowledge of law in order to be nothing but an obedient novice and religious. His life was one of recollection and self-denial, for he wanted to die to the world and to live in Christ. With undivided devotion he continued the life of his poor, despised, crucified Master. And because he remained in Christ, Christ also remained in him; for that reason he proved to be a fruitful branch on the Vine, Christ, in his activity as teacher, superior, and preacher. The success of his preaching became known even in Rome, and he was commissioned to labor at winning apostate souls back to the Church. With great enthusiasm and at the cost of many sacrifices, he went to work in the villages scattered throughout the mountainous territory assigned to him. He was deeply grieved at the indifferent, unwilling, and even malicious attitude of the people. A true apostle, he was, however, happy to be privileged to suffer for his Lord; and, eventually, his Master blessed his labors with significant success. “If a man lives on in me, and I in him, then he will yield abundant fruit.”

“The branch that does yield fruit, he trims clean, so that it may yield more fruit.” Fidelis spent Holy Week that year in the monastery. There he learned that the Calvinists of a certain village were planning to murder him; nevertheless, he returned to his work in the mountains. On the way one of his companions asked what they should do, in case the Calvinists attacked and tried to kill them. Fidelis replied: “We shall do exactly what the martyrs did: die willingly for the love of God and in His holy Name.”

With this presentiment of death he made his confession early April 24, and celebrated Mass. The Calvinists sent word that they could not come to that place but would like to hear him in their own church. Fidelia told his brethren that he was sure they had evil designs, but he went obligingly to their church and began preaching. Suddenly there was a great tumult at the church door. A shot was fired, killing a soldier. Another shot, intended for the preacher, struck the back of the pulpit. The people dashed out of the church, but Fidelis knelt in front of the altar to await death. When nothing more happened, he left the church unnoticed and started back to his place of residence. On the way a troop of armed men, accompanied by one of their ministers, overtook him and demanded that he deny his Faith. His answer: “I, Fidelis, (that is, Faithful) should deny my Faith?” One of the men struck him on the head and he fell to the ground. Quickly he rose to his knees and began praying for his enemies, just as the Savior did on the Cross: “Father, forgive them.” A second blow knocked him down again; the murderers fell upon him and pierced his breast with more than twenty thrusts. Then they crushed his head with a club, and his soul hastened away to the joys of heaven.

3. “They will cower at the sight of him, amazed at the sudden reversal of his fortunes! Inward remorse will wring a groan from those hearts: Why, these were the men we made into a laughing-stock and a by-word! We, poor fools, we mistook the life they lived for madness, the death they died for ignominy; and now they are reckoned as God’s own children; now it is among His holy ones that their lot is cast” (Epistle).

When St. Fidelis received the garb and name of a religious he was admonished, “Be faithful (fidelis) until death.” He brought honor to his name. There is something great, and even heroic, in daily fidelity to little things as well as to big ones in activity under obedience, in accepting daily hardships and sufferings, provided everything is offered as proof of one’s love of God. Fidelis kept faith with the Master he chose to follow: “fidelis servus.” Surely, his example as well as his intercession, can be of great profit to us.

 

Collect: God, who wast pleased to inflame blessed Fidelis with seraphic ardor of soul, and to adorn him, for his preaching of the true faith, with a martyr’s palm and shining miracles, we pray Thee through his merits and intercession so to strengthen us, by Thy grace, in faith and charity, that we may deserve to be found faithful in Thy service even to the point of death. Amen.

 

 

CHRIST IN THE HOME

 

BY RAOUL PLUS, S.J.

(1951)

 

MARRIAGE

 

TABLE PRAYERS

 

A CELEBRATED economist, LePlay, wrote “Until I can say grace at meals without astonishing any of my guests, I will not believe that I have done enough for the return of good habits.” Grace at meals seems to be a simple detail. Are we not perhaps attaching too much significance to it?

Consider it a detail, if you wish, but it is a detail which proves much. Rene Bazin relates how edified he was while visiting in the north of France as a preparatory study for one of his novels, to observe how the family of an industrialist, in Roubaix, had said grace faithfully before meals, assigning each child a day to lead.

Another author relates the profound impression made on him by his visit to the home of an outstanding businessman in Antwerp. Before and after dinner, the eight children stood with their parents around the table while the father devoutly recited the meal prayers.

Where the practice of saying grace is found in a family, there is also found true family life blessed with children and with solid piety; there will be no selfishness; instead there will be found a love for tradition, respect for authority, and an undisputed reign of Christ over the home. The saying of grace may be a small thing, but it is an indication of great things.

The Christian family will not be restored, nor will it be maintained, without the restoration and the maintenance of Christian practices—the noblest practices surely, and the most obligatory, but likewise the most insignificant in appearance. However, are there any which are truly insignificant

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