Insight into the Catholic Faith presents ~ Catholic Tradition Newsletter

Show GirlsVol 9 Issue 29 ~ Editor: Rev. Fr. Courtney Edward Krier
July 23, 2016 ~ St. Apollinaris, opn!

1. Baptism: Means of Salvation (78)
2. Tenth Sunday after Pentecost
3. Saint Francis Solano
4. Christ in the Home (52)
5. Articles and notices

Dear Reader:

Living in Las Vegas, in fact, in the heart of Downtown Las Vegas on the very edge of the Entertainment district, I believe I can justify claiming that I am exposed to the worst of human nature when it comes to expositionism (especially as the ACLU, or Antichrist’s Counselors of Luciferian Untruths, convinced the kangaroo courts that it is protected by the First Amendment right to freedom of speech and forcing one to wear clothes is forcing one to practice religion, therefore a violation of separation of church and state). As such, I avoid as much as possible to be out in public and to remain within the sanctuary of the church buildings. Why do I say this? Because too many men (hopefully not the women—though it is the vanity of the woman who exposes herself) excuse themselves in indulging in googling pornography on the internet and goggling at the expositionists in public. There is no excuse for this. It is a weakness, whereas men are to be strong. If I seek evil, I find evil in my heart; if evil lurks on the streets or on the screen and I turn from that evil, it does not find itself in my heart. Our Lord’s words didn’t mince truth: I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart. (Matt. 5:28.) Nor did Our Lady to the seer of Fatima Jacinta Marto when Mary said to her: More souls go to Hell because of the sins of the flesh than for any other reason. (Cf. The Children of Fatima by Mary Fabyan Wideatt, 139) After the July apparition, where the seers of Fatima saw a vision of hell, Jacinta—the youngest—was the most affected and not only spoke continuously, but prayed and sacrificed constantly, that souls would not go there. It is beyond comprehension that Catholics not only seem to avoid thinking of hell, but—knowing it as part of faith—still want to plunge themselves into hell by this modern vice of pornography made so readily available not only the moment the internet is connected, but simply touching the screen of one’s smart phone. Why? Why? Why? What benefit, in even the naturalistic concept, is there to such baseness? Does one not see that it is in the same category as alcoholism and drug addiction? It is a spiritual sickness that is self-induced, a poison one ministers to oneself. And the consequences are even more tragic! For many of us Catholics the message of Our Lady of Fatima, that brought us to pray the Rosary and wear the Scapular, has been the grace to remain faithful to Our Lord Jesus Christ in these Apocalyptic times. Will we now throw that grace, that birth right, away for a mess of pottage? (cf. Gen. 25:29ff). Read the story of Fatima again, especially concerning the July apparition and ask for the grace that it, too, affect your soul as it did the Fatima children.

There is a link below for those who need to cease falling into this vice—remembering that for Catholics there is prayer and the Sacraments to obtain the grace needed. Remember, God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it. (1 Cor. 10:13) Writing these Newsletters assist me personally to dwell on my faith, not my flesh—to not dwell on this city of sin but on the City of God.

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

____________________

Baptism

Means of Salvation

Sacrament of Baptism

1917 Code of Canon Law

Canon 774

  • 1. Every parish church whatsoever, all contrary statutes, privileges, or customs being revoked and reprobated, shall have a baptismal fount, with due regard for the legitimate and cumulative acquired rights of other churches.
  • 2. For the convenience of the faithful, the local Ordinary can permit or order that a baptismal fount be placed also in another church or public oratory within the parish boundaries.

The Canon Law Digest (I, 345-46) provides these responses to questions regarding this Canon from the Code Commission. 

First: 

Baptismal Font: Cumulative Right (Cod. Com.) AAS 14-662. 

The Code Commission was asked:

Whether a church which before the promulgation of the Code enjoyed a lawful exclusive right to a font, in preference to other parish churches, retains the right cumulatively with those churches which by virtue of c. 774, § 1, acquire the right to a font.

Reply. The sense of c. 774, § 1, is that a church which has a cumulative right to a font with other parish churches of the whole city, obtains such a right also in regard to the parish churches which have been newly created in the city with baptismal fonts. But the cumulative right to a font cannot in future be acquired by custom, such a custom being regarded as an abuse. But a church which before the promulgation of the Code had the exclusive right to a font over other parish churches, after the promulgation of the Code and the erection of a font in those churches according to the prescription of the aforesaid canon, acquire only a cumulative right, without prejudice to the prescriptions of c. 778. [AAS 14-662; Cod. Com., 12 Nov., 1922, IV;Periodica, 11-184 (Vermeersch); J.P., 1922-129. NOTE: Blat, Lib. III, De Rebus, Pars I, n. 64, defines the “cumulative” right to a font as the right whereby the faithful might lawfully be baptized at such a font as well as in their own parish churches.]

Second:

Blessing of Baptismal Water: Is It Reserved to the Pastor Also on the Vigil of Pentecost? (S. C. Conc.) AAS 15-225.

Facts. A particular law in a certain diocese before the Code provided that the pastors of “filial” churches should receive baptismal water from the “mother” church, the full ritual of the blessing of the water being performed only at the mother church by the rector thereof. The question is now presented to the S. C. Cone. whether, in view of c. 774, § I, and the sources cited, it is now the right of every pastor to conduct in his own church the blessing of the water, not only on Holy Saturday, as provided in c. 462, but also on the Vigil of Pentecost. The Sacred Congregation, while suggesting an affirmative answer to the question, really decided the case in favor of the pastors on another ground, namely consent on the part of the rectors of the “mother” churches. (AAS 15-225; S, C. Conc., Resolutio, Cremonen., 10 June, 1922; Periodica, 12-87.)

This was before the suppression of the ceremonies on the Vigil of Pentecost. The Church, centuries ago, prescribed that adult baptisms be administered either on the Vigil of Easter or the Vigil of Pentecost as appropriate to the mysteries being celebrated and developed the pre-Mass liturgies to encompass the baptismal ceremony. As exception changed to custom and there were no longer baptisms performed on the vigil of Pentecost nor a need to bless baptismal water, the pre-Mass ceremonies fell into disuse and, in the Decree promulgated by the Congregation of the Sacred Rites (November 16, 1955), suppressed.

In addition to blessing of water, the Canon Law Digest (II, 184) has a reference to a letter that speaks of the baptismal font, which consist of brick instead of marble:

A letter of the Cardinal Prefect of Propaganda to the Bishop of Trichonopoly, gives the following replies, from which the tenor of the questions must be inferred:

. . . .

  1. The baptismal fonts, as long as they cannot be had of marble, may be made of brick, as is already done in the cathedral church. (S. C. Prop. Fid., 14 Mar., 1922; Sylloge, n. 97, paragraph 3.)

The next Canon (775) answers the question for those churches which do not have a proper baptismal fount.

Canon 775

If because of distance or other matters, one to be baptized cannot, without grave inconvenience or danger, approach or be brought to the parish church or another church that enjoys the right of having a [baptismal] fount, solemn baptism can and must be conferred by the pastor in a nearby church or public oratory within the parish boundaries, even though it lacks a baptismal fount.

Then, the canon that follows (776) explains this canon more fully along with an answer from the Sacred Congregation of the Sacraments (cf. Canon Law Digest I, 346; AAS 17-452.).

Canon 776

  • 1. Solemn baptism must not be administered in private houses, except under these circumstances:

1.° If the ones to be baptized are the children or grandchildren of those who have the supreme governing power over a people or have the right to ascend to the throne, as often as they legitimately request it;

2.° If the local Ordinary, according to his own prudent judgment and conscience, for a just and reasonable cause, thinks it should be allowed in certain extraordinary cases.

  • 2. In the above cases, baptism is to be conferred in a domestic chapel or at least in some other decent place, and blessed baptismal water [should be used] per practice.

Permission to Baptize Solemnly at Home Outside of Danger of Death (Reply, S. C. Sacr.) AAS 17-452. 

It has been asked whether it is conformable to the law for the pastor or another priest with his permission to baptize at home solemnly (i.e., with all the ceremonies, even those which precede the ablution), infants who are not in danger of death, but who cannot be brought to the church without some danger; for (according to the Reply of the Holy Office of 11 Jan., 1899) recourse cannot be had to the minister of necessity and especially to the midwife, except in strict necessity, namely when it is positively feared that the child will die, and (according to the Reply /346/ of the S. C. Rit., 17 Jan., 1914, and c. 776, § 1) the ceremonies which precede the ablution may not be omitted except in the same necessity.

Hence, the following questions are now proposed:

Questions. I. Whether the practice above referred to is conformable to the law; and if not;

  1. II. What is to be done in the matter?

Reply. Given at the full session of the Sacred Congregation, 26 June, 1925:

  1. This will be provided for in n. II;
  2. It is according to law that, if the child is not in danger of death, but at the same time cannot be brought to the church without some danger as contemplated in c. 775, the Ordinary can, in virtue of c. 776, § 1, 2 °, in his prudent and conscientious discretion, for just and reasonable cause, in someextraordinary case, permit solemn baptism to be administered at home. The decision as to the gravity of the extraordinary case is left to the prudence and conscience of the Ordinary himself in each individual case.

Approved by His Holiness, Pius XI, 4 July, 1925.

(AAS 17-452; S. C. Sacr., Replies, Romana et Aliarum, 22 July, 1925;Periodica, 14-107; J.P., 1925-69.)

CHAPTER 6

On recording and proving the conferral of baptism

Canon 777

  • 1. Pastors must carefully record without any delay in the baptismal book the names of persons baptized, making mention of the minister, parents and sponsors, and the place and day of the conferral of baptism.
  • 2. Where it concerns illegitimate children, the name of the mother is to be inserted, if her maternity is proven publicly, or if she asks for it on her own in writing or in the presence of two witnesses; likewise the name of the father if he asks for it of his pastor on his own in writing or in the presence of two witnesses, or if he is known [to be the father] from an authentic public document; in other cases, let only the name of the child be inscribed and [“]father unknown[“] or [“]parents unknown[“].

The Canon Law Digest (I, 347) informs that there is to be no marking of legitimate or illegitimate, only that the names be inserted if known unless parents request their absence. 

Recording Baptisms of Illegitimate Children (Cod. Com.) AAS 14-528. 

The Code Commission was asked:

Whether the word illegitimate in c. 777, § 2, includes absolutely all illegitimate children, even those born of adulterous or sacrilegious unions, and other “spurious” children; so that it is allowed to inscribe the names of their parents in the record of their baptisms.

Reply. The names of the parents are to be put in in such a way that all occasion of loss of good repute will be avoided: in particular cases recourse should be had to the Sacred Congregation of the Council. (AAS 14-528; Cod. Com., 14 July, 1922, VIII; Periodica, 11-166 (Vermeersch); J. P., 1922-123.)

Because Baptism in the Catholic Church places the baptized under the Laws of the Church and because it can decide the validity of a sacrament, e.g., that of Matrimony, with consequences affecting both the guilty and the innocent, and as there must be the capacity, as far as possible, to determine the status within the Church of her members, the church of baptism is to both maintain and receive all sacramental information of those members. Canon Law Digest (II, 263), concerning Canon 1020, includes this from the Sacred Congregation of the Sacraments [Instruction, 29 June, 1941. Periodica, 30-370 (Aguirre).] 

They must see to it that, in case baptism was conferred outside the parish of origin, it be recorded in writing, not only in the parish where the baptism was actually conferred, or even in a nonparochial church which has only a cumulative right to a baptismal font according to canon 774, § 1, if the baptism was conferred there, but also in the registers of the parish of origin. So a written notice must be sent as soon as possible by the pastor or rector of the church of baptism to the pastor of the parish of origin, containing a faithful account of all the elements which are required by law (c. 777) for duly making out the baptismal record. (AAS 33-297, 11, d.)

Also, to be noted in the baptismal register of church belonging to rite to which the person is changing, as Canon Law Digest (V, 409) mentions, is that of changing Rite. (Cf. c. l; Pius XII, Motu proprio, 2 June, 1957, can. 13, § 2.)

Canon 778

If the baptism was administered neither by the pastor nor in his presence, the minister of that conferral [of baptism] shall as soon as possible make the baptism known to the pastor of the place of domicile of the one baptized.

That is, his parish priest should be notified; but still, the church of baptism maintains the records. Canon Law Digest (II, 184):

Registration of Baptism to Be Done by Pastor of Place Where Baptism Was Administered (S. C. Conc., 31 Jan., 1927) Private.

The Sacred Congregation of the Council was asked by a parish priest of Civita Castellana:

Whether the registration of baptisms devolves upon the parochus loci baptismior upon the parochus proprius; and if on the former, what then is the meaning of the words certiorem reddat of canon 778.

Reply. The Secretary of the Sacred Congregation replied, on 31 Jan., 1927, that it seems evident from the words of the canon that the parish priest who administers baptism should register it and should send the pastor of the domicile a simple notification. [(Private); Secretary of S. C. Conc., 31 Jan., 1927. Il Monitore Ecclesiastico, 1928-142. Cf. Irish Ecclesiastical Record, 46-535.)

In a further clarification Bouscaren places these notes for Canon 778:

Notice of the Baptism conferred outside the parish of origin is for information only; no entry of it is to be made in the baptismal register of the parish of origin nor is this parish to issue an authentic baptismal certificate. See c. 1020; S. C. Sacr., 1954.

Notice of the Change of Rite in the case of convert from an Oriental Orthodox rite to any Catholic rite must be sent to the Hierarch [Ordinary] of the rite adopted if the priest delegated to receive the convert is of a rite different from that adopted by the convert. Further, notice of the change of rite, even when there is question of passing from one Catholic rite to another Catholic rite, must also be sent to the pastor where baptism was received; moreover, if this is a second transfer of rite, the pastor of the previous rite must be notified so that a record of the transfer can be made in the baptismal register. See c, I; Pius XII, Motu proprio, 2 June, 1957, can. 11, § 2; 13, § 2. (Canon Law DigestV, 410.)


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