Vol 9 Issue 44 ~ Editor: Rev. Fr. Courtney Edward Krier
October 1, 2016 ~ St Remigius, opn!
1. Baptism: Means of Salvation (88)
2. Twentieth Sunday after Pentecost
3. Holy Guardian Angels
4. Christ in the Home (62)
5. Articles and notices
Dear Reader:
One of the themes the Church will meditate upon during the coming weeks is perseverance. This is especially for our young adults to reflect upon, because of lack of faith they tend to force their will on God, lack confidence in Christ. A lesson that must always be taken is that of Judas Iscariot—he is the figure of all who do not have complete trust in God. Judas was an Apostle, chosen by Christ. He was not seen as an evil person by his fellow Apostles, for none of the Evangelists make any negative comments until John notes his weakness when Judas objected to Mary pouring precious ointment over the feet of Jesus: Now he said this, not because he cared for the poor; but because he was a thief, and having the purse, carried the things that were put therein. (John 12:6) There were no complaints that Judas failed to pay what was due or the disciples lacked necessities or Judas spent money on himself—only that he kept the money as though it was his own. But the comment, Then one of his disciples, Judas Iscariot, he that was about to betray him (ibid., 4), points to that lack of confidence in what Jesus did—it seems incomprehensible that an Apostle, one who ate and drank with Christ, walked with Him, listened to Him, could doubt Christ knew all things. Yet listen to the correction Judas gives to Christ: Why was not this ointment sold for three hundred pence, and given to the poor? (ibid., 5) Does not God know all things? Does He not know what is best and most beneficial? Does He not know what He is doing? But Judas doesn’t place this confidence in Christ, instead, Judas, believing he knows better and betrays Christ to the chief priests: Then went one of the twelve, who was called Judas Iscariot, to the chief priests, And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver. (Matt. 26:14-15) Judas believed so strongly that he knew how to make the people accept Christ that he goes to the enemies of Christ. Judas had no intention of crucifying Christ, but forcing Christ to do Judas’ will. As good as this intention seemed in his mind, it set in motion a severage in the relationship Christ had established with Judas and of this severage Christ warned: He that eateth bread with me, shall lift up his heel against me. (John 13:18). But Judas did not repent after a final sign of friendship by Christ to draw Judas from his error—and when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon—Christ rejected him: And after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly. (John 13:26-27) Judas still believed he was doing right, lead the temple guard to Christ in the Garden of Gethsemane, betrayed the Christ with a kiss: As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them, and drew near to Jesus, for to kiss him. And Jesus said to him: Judas, dost thou betray the Son of man with a kiss?(Luke 22:47-48) And with Jesus bound by cords and led to the chief priests as a prisoner, not one escorted with honor, Judas still refused to accept that what he had done was absolutely wrong. Only when the Christ was condemned to death did Judas realize his error—but instead of asking for forgiveness he despairs and hangs himself: And when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death. And they brought him bound, and delivered him to Pontius Pilate the governor. Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients, Saying: I have sinned in betraying innocent blood. But they said: What is that to us? look thou to it. And casting down the pieces of silver in the temple, he departed: and went and hanged himself with an halter. (Matt. 27:1-5).
It is the same with all who eventually begin to lack faith in the wisdom and providence of God. Believing they know better than their parents, then God, then the Church and her priests, our young adolescents go to the world with the intention of changing their lives for the better and, in betraying Christ, crucify Him anew (cf. Galatians 3:1) for they will not understand that the path to God, the path to peace, the path to heaven, the path to happiness lies not how they will it, but how God has planned it in His Divine Providence. If Judas had persevered he would not have crucified Christ but would be numbered among the glorious Apostles. If our adolescents would persevere, they, too, would be numbered among the glorious members of the Church. Having sold their faith for the pottage of the world (cf. Gen. 35:24ff) they lost their birthright. Rejecting confession and a return to Holy Mother Church, they have allowed the devil to enter their hearts. Can one understand the workings of God? No! But understanding does not stop one from doing. A child may not understand why his parents forbid him to eat something that is harmful, but in not eating, the child’s life is preserved. So, also, one may not understand why God forbids a relationship, a career, a lifestyle—but in obeying God’s Will (His Law, His Church), one preserves the possession of life everlasting, peace and the little real happiness available in this world. He that shall persevere to the end, he shall be saved. (Matt. 24:13) May we pray for our youth that they enter not into temptation but be delivered from evil. (Cf. Matt. 6:13 and 26:41)
As always, enjoy the readings and commentaries provided for your benefit. —The Editor
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Baptism
Means of Salvation
Sacrament of Baptism
Summary of Church Teaching Concerning Baptism
§ 2. The Outward Sign of Baptism
1. Matter
a) Materia remota
The materia remota of the Sacrament of Baptism is true and natural water. (De fide.)
The Council of Trent declared against Luther who held that any fluid suitable for ablution was permissible in case of emergency: Si quis dixerit aquam veram et naturalem non esse de necessitate baptismi, . . . A.S. [If anyone says that real and natural water is not necessary for baptism, . . . Let him be anathema.] D 858. Cf. D 696, 412, 477: CIC 737 Par. 1.
A decision apparently attributed to Pope Stephen II (754), according to which a Baptism in an emergency administered with wine would be valid, is of doubtful genuineness; in any case the decision is wrong and did not give or purport to give any final doctrinal decision on the question.
The only matter of Baptism known to Holy Writ and Tradition is water. John 3, 5: “Born again of water.” Acts 8, 36: “See, here is water! What doth hinder me from being baptised?” Cf. Acts 10, 47; Eph. 5, 26; Hebr. 10, 22.
One of the oldest proofs from Tradition is that offered by the Didache c. 7: ” Baptise in the name of the Father and of the Son and of the Holy Ghost in living (= flowing) water. 2. But if thou hast no living water, then baptise in another water; if thou canst not do it in cold, do it in warm. 3. If thou hast neither (in sufficient quantity), then pour water on the head three times, in the name of the Father, and of the Son, and of the Holy Ghost.” Cf. Ep. Barnabae ii, 11; St. Justin, Apol. 1, 61; Tertullian, De bapt. 1; S. th. III 66, 3.
In present usage the use of consecrated water is strictly prescribed for the lawful administration of solemn Baptism (CIC 757). The consecration of the baptismal water is early referred to by St. Cyprian (Ep. 70, 1).
b) Materia proxima
The materia proxima of the Sacrament of Baptism is the ablution, by physical contact, of the body with water. (Sent, certa.)
The washing can occur by dipping (immersio), pouring-on (infusio) or sprinkling (aspersio). Against the Greek Orthodox Church, which formerly did not recognise the validity of Baptism by infusion and which still partly adheres to the practice of re-baptising those who go over to it if they have been baptised by infusion, the Council of Trent declares: Si quis dixerit, in Ecclesia Romana . . . non esse veram de baptismi Sacramento doctrinam (If anyone says that the Roman Church does not teach the true doctrine concerning the sacrament of Baptism) A.S. D 859. Cf. D 435; CIC 758.
In Christian antiquity and in mediaeval times up to the 13th century, Baptism was usually administered in the form of immersion, and indeed, by a threefold immersion (Tertullian, De cor. mil. 3). That Baptism by infusion was also recognised as valid, is attested by the Didache, c. 7, and the practice of clinical Baptism approved of by St. Cyprian (Ep. 69, 12) (=* Baptism of the sick). Cf. S. th. III 66, 7.
The threefold immersion is interpreted by the Fathers as a symbol of the Three Divine Persons (Tertullian, Adv. Prax. 26; D 229) and of Christ’s three days in the grave (St. Cyril of Jer., Cat. myst. 2, 4). In the Spanish Church, with the consent of Pope Gregory the Great (Ep. I 43), a single immersion was used, in order to symbolise against the Arians the unity of Substance of the Three Divine Persons.
2. Form
The form of Baptism consists in the words of the minister which accompany it and more closely determine it.
For the validity of the form, the invocation of the Three Divine Persons, and, according to the teaching of most Theologians, also the designation of the actual baptismal action is requisite. The Decretum pro Armenis teaches: Si exprimitur actus, qui per ipsum exercetur ministrum, cum Sanctae Trinitatis invocatione, perficitur sacramentum (If the act which the minister effects is expressed (in words) together with the invocation of the Holy Trinity, the sacrament is perfected) D 696. The Latin Church baptises with the formula: N. Ego te baptiso in nomine Patris et Filii et Spiritus Sancti (N, I Baptise thee in the name of the Father and of the Son and of the Holy Ghost).
The baptismal formula of the Greek Church is: Greek. (The servant of God (N) is Baptised in the name of the Father and of the Son and of the Holy Ghost).
a) Invocation of the Trinity
The Trinitarian form of Baptism is biblically founded in Mt. 28, 19. In the oldest Patristic literature this is attested by the Didache, St. Justin (Apol. 1 61), St. Irenaeus (Adv. haer. III 17, 1; Epideixis 3 and 7), Tertullian (De bapt. 13).
The Baptism mentioned in Holy Writ “in the name of Jesus Christ” (Acts 22, 38; 8, 12 [Vulg.]; 10, 48) or “in the name of the Lord Jesus” Acts 8, 16; 19, 5) or “in Christ Jesus” (Rom. 6, 3) or “in Christ” (Gal. 3, 27) is, contrary to the conception of Scholastic theology, not to be understood in the sense that Baptism was administered in the name of Jesus instead of in the name of the
Trinity. Very probably it means that Christian Baptism was administered by the mandate and through the power of Christ as distinct from the Johannine baptism or from the Jewish proselytic baptism. That no permanent formula of Baptism is available is suggested by the change in current language. According to the Didache 9, 5, Baptism “in the name of the Lord” in view of the preceding Baptism instruction in c. 7, designates the Trinitarian Baptism instituted by Our Lord. Acts 19, 2-5 also suggest that in the Baptism “in the name of the Lord Jesus” the Holy Ghost was named. The Church has pronounced no final decision on the question. Pope Nicholas I affirmed (866), appealing to St. Ambrose (De Spiritu S. I 3, 42) the validity of Baptism administered ” in the name of Christ,” that is, under invocation of Christ. D 335; cf. D 229.
St. Thomas puts forward the opinion that the Apostles, on the ground of special revelation by Christ, baptised in the name of Christ (not in the name of Jesus.) For the post-apostolic era he holds as invalid, on the ground of Christ’s ordinance in Mt. 28, 19, Baptism administered in the name of Christ, unless a special privilege of God grants an exception. S. Th. III 66, 6.
b) Designation of the act of Baptism
By a decision of Alexander III (1159-81), rejecting a proposition of the Belgian theologian F. Farvacques, by a decision of Alexander VIII (1690), and by the declaration of the Decretum pro Armenis (1439), the designation of the actual act of Baptism by the words: (Ego) te baptizo, D 398, 1317, 696, is also required for the validity of Baptism.
However, many theologians of the period of early scholasticism (for example, Hugo of St. Victor, Stephen of Tournai) affirmed the validity of Baptism administered with the omission of the words named. St. Thomas and most of the theologians of the peak period of scholasticism, pointing to the Decretal of Alexander III, declare such a Baptism invalid. Cf. S. th. III 66, 5 ad 2.
But a serious difficulty in regard to this view is the historical fact that in ancient Christian times, according to the testimony of Tertullian (De cor. mil. 3; Adv. Prax. 26; De bapt. 2, 1), St. Hippolytus of Rome (Traditio Apost.), St. Ambrose (De sacr. II 7, 20), of the Sacramentarium Gelasianum and others, Baptism was administered in such a manner that the person baptising, in
association with the apostolic confession of faith, proposed the threefold question of faith to the person being baptised, and immersed him on each confession. In this no designation of the baptismal act was made by the person baptizing; the intention of the minister sufficed. In view of this the express designation of the baptismal act can hardly be considered an essential part of the sacramental form. It seems more proper to see in it a condition strictly imposed by the Church for the valid administration of the Sacrament.
§ 3. The Effects of Baptism
1. Justification
Baptism confers the grace of justification. (De fide.)
As justification consists, negatively, in the remission of sin, positively, in the sanctification and renewal of the inner man (D 799), so Baptism, provided that the proper dispositions (Faith and sorrow for sin) are present, effects: a) the eradication of sins, both original sin and, in the case of adults, also all personal, mortal or venial sins; b) inner sanctification by the infusion of sanctifying grace, with which the infused theological and moral virtues and the gifts of the Holy Ghost are always joined. Together with sanctifying grace the justified person also receives a claim to those actual graces which are necessary for the fulfilment of the obligations assumed in Baptism.
In the Decree on Original Sin, the Council of Trent declared: “If any one denies that by the grace of our Lord Jesus Christ which is conferred in Baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away. . . let him be anathema.” D 792, cf. 696, 742, 895.
According to the testimony of Holy Writ, Baptism has the power both of eradicating sin and of effecting inner sanctification. Acts 2, 38: “Do penance: and be baptised every one of you in the name of Jesus Christ for the remission of your sins. And you shall receive the gift of the Holy Ghost/’ 1 Cor. 6, 11: “But you are washed: but you arc sanctified: but you are justified: in the name of our Lord Jesus Christ and the Spirit of our God” Acts, cf. 22, 16; Rom. 6, 3 et seq.; Tit. 3, 5; John 3, 5; 1 John 3, 9; 5, 18.
From the very beginning Tradition ascribes to Baptism the same effects. The author of the Barnabas Letter says: ” We descend into the water full of sins and filth and we arise from it bearing fruit as we have in our hearts the fear of God, and in our spirit hope in Jesus” (11, 11). Cf. Pastor Hermae. Sim. IX 16; St. Justin, Apol. I 61; Tertullian, De bapt. 1,1; St. Cyprian, Ad donatum 4.
2. Remission of the Punishments of Sin
Baptism effects the remission of all punishments of sin, both the eternal and the temporal. (De fide.)
The Council of Trent teaches that in the spiritually reborn nothing remains behind that is hateful to God, and that keeps them from entering Heaven; in renatis nihil odit Deus, . . . ita ut nihil prorsus eos ab ingressu coeli remoretur. D 792. Cf. D 696. It is presupposed that the recipient of Baptism innerly renounces all sins, including venial sins. The remission of all punishment of sin is indicated in the Pauline teaching that in Baptism the old man dies and is buried and a new man arises (Rom. 6, 3 et seq.).
The same doctrine is taught by the Fathers generally. Tertullian says: ” When the guilt is taken away the punishment is also taken away ” (De bapt. 5). St. Augustine teaches that the baptised person who dies immediately after Baptism goes direct to Heaven (De peccatorum meritis et remissione II 28, 46).
The evils remaining after Baptism, such as concupiscence, suffering and death (poenalitates), have for the baptised person no longer the character of punishment, but are a means of testing and proving him (D 792: ad agonem) and of assimilation with Christ. In the Resurrection they will be removed from the just by the power of the Sacrament of Baptism (cf. S. th. III 69, 3).
3. Baptismal Character
Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.(De fide.) D 852, 867.
As the sacramental character is an assimilation to the High Priest Jesus Christ, and a participation in His priesthood (signum configurativum), so the baptised person is incorporated, by the baptismal character, into the Mystical Body of Christ. From the unity of the Mystical Body, it follows that every validly baptised person, even one baptised outside the Catholic Church, becomes a member of the One, Holy, Catholic and Apostolic Church founded by Christ if he does not voluntarily and at the same time declare himself a member of a heretic or schismatic community. Every baptised person is subject to the jurisdiction of the Church.
The baptismal character distinguishes the baptised from the unbaptised, invisibly indeed to the bodily eye, but not to the spiritual (signum distinctivum). By the baptismal character the baptised person is empowered and entitled to passive participation in the priesthood of Christ, that is, to receive the other Sacraments (sacramentorum ianua ac fundamentum; CIC 737, Par. 1), and to receive all treasures of grace and truth, which Christ has transmitted to His Church (signum dispositivum). The baptismal character is a consecration of the baptised to Christ, and therefore imposes the obligation on the recipient to live a Christian mode of life (signum obligativum). This can never be remitted.
(To be continued)
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Benedict Baur, O.S.B.
“Understanding what is the will of God”
1. “Redeeming the time, because the days are evil. Wherefore, become not unwise, but understanding what is the will of God” (Epistle). The wisdom of the Christian life consists in understanding what is the will of God. God and His holy will must be respected under all circumstances. We shall redeem the time in the measure in which we are accustomed to regard all things in the light of God’s holy will and good pleasure, and to suffer and accept all things in conformity with His will.
2. “Understanding what is the will of God.” The Lord had but one concern: to do the will of His Father in all things. At all times He saw and understood the will of the Father with perfect clarity and certainty. When He came into this world as the incarnate Son of God, He had from the very beginning the clear vision of God. “For I do always the things that please Him” (John 8:29). “My meat is to do the will of Him that sent Me” John 4:34). He knows only the will of the Father. His life is completely absorbed in God.
We share the life of Christ, for we are incorporated in Him. For us, too, everything must depend on the will of the Father. Our progress and our perfection depend on our “conforming ourselves with our whole heart to the will of God, never seeking anything for ourselves, either great or small, either for time or for eternity” (Imitation of Christ, III, chap. 25). Perfection consists in love; and love consists in our conforming ourselves to the will of God. “Thy will be done.” We can fulfill the will of God, however, only in so far as we know and recognize it. We shall have made the first step in the Christian life and in the life of perfection when we begin to see the provident hand of God in all the situations and happenings of our life. We should not allow ourselves to become absorbed by these events and happenings, but we should look beyond them to the ultimate reality, almighty God Himself, “who worketh all in all” (1 Cor. 12:6).
We can know and recognize the will of God by certain signs by which He makes known to us what He wills and desires. These signs are, first of all, the express word of God, as made known to us in the revelations of the Old and the New Testament, which tell us what God commands and forbids, what He advises and expects of us beyond His express commandments. Another sign of the will of God is manifested in His providence and His creation. Every creature proclaims the power and wisdom and love of God, and urges us to show the greatest respect for Him and to love and serve Him. God’s providence is made manifest in everything that happens, from the greatest to the least. Every event of our lives, no matter how insignificant it may seem to us, is directed by the wisdom of God and ordained for our best interests. Our spiritual duties, nature, the social obligations arising from our membership in society, the duties of our state of life, are but so many manifestations of the will of God in our regard.
A third indication of the will of God may be found in the inspirations which He gives to us, which are not as easily recognized as the openly manifested will of God. If we achieve and maintain a close union with God, these inspirations will become increasingly clear and certain. A fourth sign of the will of God will be found in the enlightenment of our understanding. It is the will of God that we turn to Him in the spirit of faith and allow our intellect to be enlightened by His divine intellect. In many circumstances this is the only source from which we may seek enlightenment. As we grow in grace and increase in charity, our intellect becomes so enlightened by the Holy Spirit that we come to know instinctively what is the will of God. This is the gift of counsel.
3. “Understanding what is the will of God.” There can be no more blessed knowledge than knowing what is the will of God. In the light of such knowledge we say: It is His will; He has ordained it so; He has allowed this to come to pass. Thus all our duties become light and sweet. Whatever befalls us we offer to Him as a prayer, saying: I accept this out of love for thee; or in the words of the Introit: “Blessed are the undefiled in the way, who walk in the law of the Lord.”
“Understanding what is the will of God,” we confess: “All that Thou hast done to us, O Lord, Thou hast done in true judgment; because we have sinned against Thee, and we have not obeyed Thy commandments” (Introit). In all the sufferings that God imposes on us we must recognize the hand of the just, merciful, and loving Father. We should humble ourselves beneath the hand of God, and with unshakable confidence in His justice and mercy cry out, “Give glory to Thy name, and deal with us according to the multitude of Thy mercy.” Thus we should consider and accept the sufferings of this life in the spirit of our Holy Mother the Church.
PRAYER
Graciously grant to Thy faithful, we beseech Thee, O Lord, forgiveness and peace, that they may be cleansed from all offenses and serve Thee with a quiet mind. Through Christ our Lord. Amen.
“Be ye filled with the Holy Spirit”
1. The liturgy is concerned today with the approaching end of all things, and particularly with the proximity of our own death. Holy Mother the Church is filled with sorrow to see so many of her baptized children living worldly lives, totally absorbed by worldly cares and interests, and devoting themselves so completely to temporal goods and pursuits. They are totally lacking in “understanding what is the will of God; and be not drunk with wine, wherein is luxury; but be ye filled with the Holy Spirit” (Epistle).
2. “Be ye filled with the Holy Spirit,” as Mary was and as the apostles were after the descent of the Holy Ghost. Be filled with the Holy Spirit, who inspired awe and reverence in all who saw them who had been transformed by His coming. Instinctively men recognized that some divine power was operating in them. The very purpose of our receiving baptism and confirmation is to be filled with this same Holy Spirit. Before our baptism the priest breathed upon us and said: “Depart, thou unclean spirit, and give place to the Holy Ghost, the Paraclete.” Then the priest traced the sign of the cross on our forehead. After putting blessed salt on our tongue, he prayed: “I command thee, thou impure spirit, in the name of the Father, and of the Son, and of the Holy Ghost, to depart from this servant of God. May He who walked upon the waters and extended His right hand to the sinking Peter, command thee to go forth, thou accursed and damned spirit.” The Holy Spirit entered our soul at the moment of our baptism and filled it with His light and sanctity.
When we were led to the sacrament of confirmation, the bishop received us with the words: “May the Holy Spirit descend upon thee, and may the power of the Most High defend thee from sin. Amen.” What was accomplished in the apostles at Pentecost, was repeated again in us at confirmation. We received the Holy Ghost as a protection in our fight with the devil, as a means of coming to the full knowledge of Christ and His doctrine, as a means of developing and perfecting ourselves in Christian virtue and holiness. The bishop extended his hand over us and called down upon us the Spirit of truth and understanding, the Spirit of wisdom and strength, the Spirit of knowledge and piety, and the Spirit of the fear of the Lord, which is the foundation of all true spiritual life. Then the bishop anointed us with chrism and prayed: “Establish and confirm what Thou hast wrought in Thy holy temple.” We have become temples of the Holy Ghost; we should daily increase in perfection.
“Be ye filled with the Holy Spirit.” The evil spirit no longer has any claim over us. The spirit of worldliness and our purely natural outlook on life must also be put aside. We may no longer act from purely natural motives and for purely selfish ends, or for the satisfaction of our purely natural feelings, ambitions, and desires. Our guiding principle must now be the Holy Spirit, who dwells within us and rules us. Our purely natural way of thinking and living must now be replaced by a deeper and more vital faith. Our hope now rests on a joyful and unshakable trust in the love of God our Savior, and on our childlike trust in the powerful and all-embracing providence of our heavenly Father. Our will becomes so absorbed by the divine will that the latter becomes the mainspring of all our thoughts, desires, and actions. Filled with the Holy Spirit, we live continually in the fear of the Lord. We fear sin and flee from it and from the slightest negligence and unfaithfulness; we know that we belong entirely to God and that we must save and sanctify our soul at any cost. Filled with the Holy Spirit, we live in the love of Christ. We maintain a tender and vital communion with God, our Father and friend. We live always in His presence and devote ourselves completely to His praise in thanksgiving and complete surrender. We forget ourselves entirely and devote ourselves with burning zeal to Him and His interests. We believe that our highest good and our most precious possession is to be pleasing to Him and to live according to His will and good pleasure. We cling to Christ with a tender and childlike love, considering His incarnation and the mysteries of His life on earth. We are devoted to Holy Mother the Church and all that the Holy Spirit works through her in her sacraments, her life, and her prayer.
Filled with the Holy Spirit, we are contented. In spite of external and internal sufferings and trials, a deep and unshakable peace and sense of security reside in our hearts. Even temptation does not confuse or dishearten us. In our contacts with the world about us we preserve our peace of soul, even when others intrude on our rights. Filled with the Holy Spirit, we lift ourselves above the purely natural manner of thinking and acting. Instinctively and without great difficulty we free ourselves from our indolence and uncertainty, and tend naturally (we ourselves hardly know how) to seek what is right. We feel ourselves strengthened to avoid all mediocrity and routine, and are enabled to perform acts that are heroic. A more than human principle is at work in us, and this is the Holy Spirit. Filled with the Holy Spirit, we sing and rejoice in our hearts to the Lord (Epistle). We are united with the universal praying Churc
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