Vol 9 Issue 48 ~Editor: Rev. Fr. Courtney Edward Krier
October 29, 2016 ~ Our Lady on Saturday
1. Baptism: Means of Salvation (92)
2. Twenty-fourth Sunday after Pentecost
3. Feast of Christ the King
4. Family and Marriage
5. Articles and notices
Dear Reader:
October 31 is the vigil of All Saints. As a day of fast and abstinence it prepares us for the importance of understanding the meaning of the Feast of All Saints and that of the day following, the Commemoration of All the Faithful Departed. It stresses the Communion of Saints, that all the Faithful (possessing sanctifying grace—for the Church tells us that one in mortal sin cannot gain merit or indulgences) are united as the Church Triumphant, Militant and Suffering. It is a reminder that one must live in the State of Grace (possess sanctifying grace) and it is a reminder that one must die in the State of Grace or one is excluded from the Kingdom of God. It reminds the Catholic that all Catholics are united in a fraternity that charity (love of God) impels to assist one another: The Saints pray for the faithful on Earth, the faithful on earth implore the assistance of the Saints in heaven. The faithful pray for one another and support one another in works of mercy, corporal and spiritual. The faithful also pray for the Suffering souls in Purgatory because charity, again, extracts such loving concern for their sufferings and knowing that the faithful can alleviate and free them from their sufferings they remember the words of John the Evangelist: He that hath the substance of this world, and shall see his brother in need, and shall shut up his bowels from him: how doth the charity of God abide in him? (1 John 3:17) The gathering of alms and promises of prayers for the beloved members of one’s family, one’s friends and one’s benefactors begins on October 31, just in time for the Church inviting all her faithful to pray and in the priests offering, on November 2, three Masses. The various remnants of the universality of this triduum can be seen in the Halloween and Dia de los Muertos among many other customs that have changed from the intercession of prayers to digression of players. As children receive treats on October 31 they should be reminded to pray for their families. If they dress, the should be reminded that the custom was to represent the saints to whom they ask for prayers. If one is told it is a celebration from the devil, one should be reminded that it was the devil who hated this triduum so much that he inspired Martin Luther to cause the Protestant revolt to end it. That in modern society the devil can still show his hatred by perverting the intent of the Triduum only goes to show how much the devil still hates this time of prayer and intercession and should encourage Catholics all the more to observe this triduum.
As always, enjoy the readings and commentaries provided for your benefit. —The Editor
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Baptism
Means of Salvation
Sacrament of Baptism
Baptism in the Conciliar Church
In this section the New Rite of Baptism, as now practiced in the Conciliar Church, will be addressed. There are many who will argue, and with seeming justification, the invalidity of the Baptism. This author does not come to the same conclusion. Remember, one can be baptized and still lose the relationship through actual sin; therefore, Baptism is no guarantee of salvation. In truth, it seems more to challenge God with depriving Him of His adopted children than to retain those who were never His children. Because of the necessity of Baptism, Christ—as it has been shown—simply requires that one be baptized because He instituted it as the means of salvation, i.e., that Christ gave the command to baptize, one is being baptized. To encumber one with having to have a certain intention beyond that would throw all baptisms into doubt. But to simply baptize because this is what Christ said to do (cf. Matt. 28:19; Mark 16:16) and because, as Augustine teaches, Christ baptizes, guarantees that one is baptized (if proper matter and form are also employed):
For when we say, Christ baptizes, we do not mean by a visible ministry, as Petilianus believes, or would have men think that he believes, to be our meaning, but by a hidden grace, by a hidden power in the Holy Spirit as it is said of Him by John the Baptist, “The same is He which baptizes with the Holy Ghost.” John 1:33 Nor has He, as Petilianus says, now ceased to baptize; but He still does it, not by any ministry of the body, but by the invisible working of His majesty. For in that we say, He Himself baptizes, we do not mean, He Himself holds and dips in the water the bodies of the believers; but He Himself invisibly cleanses, and that He does to the whole Church without exception. Nor, indeed, may we refuse to believe the words of the Apostle Paul who says concerning Him, “Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word.” Eph. 5:25-26 Here you see that Christ sanctifies; here you see that Christ also Himself washes, Himself purifies with the self-same washing of water by the word, wherein the ministers are seen to do their work in the body. . . (Answer to Petilian the Donatist I, 49, 59.)
The Vatican II theologians and liturgists, to clearly distinguish their Conciliar Church as disassociated from the pre-Vatican II Roman Catholic Church which had rejected their heretical teachings and ideas, inserted sufficient wording into the documents to allow the Fathers of the Council to believe nothing was changing regarding the Church, or her teachings and Sacramental system, while yet giving them—the neo-Modernists—the authority to change the Church and her teachings and Sacramental system. This can be seen in paragraph 4 of The Constitution on the Sacred Liturgy, where it states: Lastly, in faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way. But then inserts: The Council also desires that, where necessary, the rites be revised carefully in the light of sound tradition, and that they be given new vigor to meet the circumstances and needs of modern times.
What did the Conciliar Church change in the Sacrament of Baptism? First, the emphasis. Second, the concept. Third, the necessity.
In the General Introduction to the Rite of Christian Initiation of Adults(February 19, 1988 edition), there is taught the following:
1. In the sacraments of Christian initiation we are freed from the power of darkness and joined to Christ’s death, burial, and resurrection. We receive the Spirit of filial adoption and are part of the entire people of God in the celebration of the memorial of the Lord’s death and resurrection. [See Vatican Council II, Decree on the Church’s Missionary Activity Ad gentes, no. 14.]
2. Baptism incorporates us into Christ and forms us into God’s people. This first sacrament pardons all our sins, rescues us from the power of darkness, and brings us to the dignity of adopted children, [See Colossians 1:13; Romans 8:15, Galations 4:5. See also Council of Trent, sess. 6, Decre. de iustificatione, cap. 4: Denz.-Schon. 1524.] a new creation through water and the Holy Spirit. Hence we are called and are indeed the children of God. [See 1 John 3:1.]
Providing these effects of Baptism, one must question what is meant by the words, [we] are part of the entire people of God in the celebration of the memorial of the Lord’s death and resurrection? Such ambiguity is expected of the Conciliar Church that allows interpretation and later incorporation of that interpretation into accepted teaching even though it was never understood or taught previous by the Roman Catholic Church: Universal salvation (entire people of God) and theNovus Ordo Missae being a memorial and meal. The emphasis of the unity of humanity and the invitation to participate in the unity expresses the concept of sin in the Teilhard-neo Moderrnist theology, which defines sin as offenses—not against God—but against humanity. Their sacraments of confirmation and holy eucharist are expected to be administered in this initiation rite and why reference is given as the introduction continues:
By signing us with the gift of the Spirit, confirmation makes us more completely the image of the Lord and fills us with the Holy Spirit, so that we may bear witness to him before all the world and work to bring the Body of Christ to its fullness as soon as possible. [See Vatican Council II, Decree on the Church’s Missionary Activity Ad gentes, no. 36.]
Finally, coming to the table of the eucharist, we eat the flesh and drink the blood of the Son of Man so that we may have eternal life [See John6:55.] and show forth the unity of God’s people. By offering ourselves with Christ, we share in the universal sacrifice, that is, the entire community of the redeemed offered to God by their High Priest, [See Augustine, De citivate Dei 10, 6: PL 41, 284. Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 11; Decree on the Ministry and Life of Priests Presbyterorum Ordinis, no. 2.] and we pray for a greater outpouring of the Holy Spirit, so that the whole human race may be brought into the unity of God’s family. [See Vatican Council II, Dogmatic Constitution on the Church Lumen gentium, no. 28.]
Thus the three sacraments of Christian initiation closely combine to bring us, the faithful of Christ, to his full stature and to enable us to carry out the mission of the entire people of God in the Church and in the world. [See ibid., no. 31]
Having looked at entering into joining a universal (not Catholic in the Catholic sense) movement to unite all men toward a common cause (fraternity, equality and liberty), this rite is to symbolically wash away the past and make one now see one’s life as actively participating in the renewal of the earth which is what the Christ wanted. One may say that is not what is meant here; but one cannot say this is how one may understand what is written here. The Introduction continues, in part II., instructing the reader on the Dignity of Baptism:
3. Baptism, the door to life and to the kingdom of God, is the first sacrament of the New Law, which Christ offered to all, that they might have eternal life. [See John 3:5.] He later entrusted this sacrament and the Gospel to his Church, when he told his apostles: “Go, make disciples of all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Spirit.” [Matthew 28:19.] Baptism is therefore, above all, the sacrament of that faith by which, enlightened by the grace of the Holy Spirit, we respond to the Gospel of Christ. That is why the Church believes that it is its most basic and necessary duty to inspire all, catechumens, parents of children still to be baptized, and godparents, to that true and living faith by which they hold fast to Christ and enter into or confirm their commitment to the New Covenant. In order to enliven such faith, the Church prescribes the pastoral instruction of catechumens, the preparation of the children’s parents, the celebration of God’s word, and the profession of faith at the celebration of baptism.
4. Further, baptism is the sacrament by which its recipients are incorporated into the Church and are built up together in the Spirit into a house where God lives, [See Ephesians 2:22.] into a holy nation and a royal priesthood. [See 1 Peter 2:9.] Baptism is a sacramental bond of unity linking all who have been signed by it. [See Vatican II, Decree on Ecumenism Unitatis redintegratio, no. 22.] Because of that unchangeable effect (given expression in the Latin liturgy by the anointing of the baptized person with chrism in the presence of God’s people), the rite of baptism is held in highest honor by all Christians. Once it has been validly celebrated, even if by Christians with whom we are not in full communion, it may never lawfully be repeated.
5. Baptism, the cleansing with water by the power of the living word, [See Ephesians 5:26.] washes away every stain of sin, original and personal, makes us sharers in God’s own life [See 2 Peter 1:4.] and his adopted children. [See Romans 8:15; Galatians 4:5.] As proclaimed in the prayers for the blessing of water, baptism is a cleansing water of rebirth [See Titus 3:5.] that makes us God’s children born from on high. The blessed Trinity is invoked over those who are to be baptized, so that all who are signed in this name are consecrated to the Trinity and enter into communion with the Father, the Son, and the Holy Spirit. They are prepared for this high dignity and led to it by the scriptural readings, the prayer of the community, and their own profession of belief in the Father, the Son, and the Holy Spirit.
6. Far superior to the purifications of the Old Law, baptism produces these effects by the power of the mystery of the Lord’s passion and resurrection. Those who are baptized are united to Christ in a death like his; [See Romans 6:4-5.] buried with him in death, they are given life again with him, and with him they rise again. [See Ephesians 2:5-6.] For baptism recalls and makes present the paschal mystery itself, because in baptism we pass from the death of sin into life. The celebration of baptism should therefore reflect the joy of the resurrection especially when the celebration takes place during the Easter Vigil or on a Sunday.
(To be continued)
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Benedict Baur, O.S.B.
Complete confidence in God
1. The Gospel gives a full account of the Lord’s intervention during the storm which was threatening to sink the boat in which He and His disciples were crossing the Lake of Genesareth. A word from Him, and a great calm comes over the sea. Amazed like the apostles, we now stand waiting for the appearance of this same Lord. who is about to return to us in the Holy Sacrifice of the Mass. “The right hand of the Lord hath wrought strength. . . . I shall not die but live” (Offertory).
2. “Without Me you can do nothing.” “As the branch cannot bear fruit of itself, unless it abide in the vine. so neither can you unless you abide in Me. I am the vine, you the branches; he that abideth in Me. and I in him. the same beareth much fruit; for without Me you can do nothing” (John 15:4 f.). Of ourselves we can accomplish nothing, but with God we can live His life, know with His divine knowledge, see with His eyes. He stirs up in us the desire to make our wills conform to His divine will. By His holiness we are purified, and in His strength we become strong. This transformation can be accomplished, however, only if we are prepared to abandon our own will and subject ourselves completely to Him. If we seek our own will, we shall find only ourselves. As long as we rely on our own strength. we shall be too weak to raise ourselves to God. But by means of His graces He makes it possible for us to participate in His life and to live supported by His strength. If we fail to make use of this opportunity, we are left to our own devices and accomplish nothing. We are like the dry branches of a vine which receive no nourishment from the vine.
No branch can hope to produce fruit if it is separated from the vine of which it is a part. Neither can we make any progress in the spiritual life or bring forth fruit of good works unless we are united to the source of all good, Christ our Savior.
The first principle of the spiritual life is the realization that of ourselves we are unable to accomplish anything. Until the soul has learned to mistrust itself and place its complete reliance on God, it will make no progress. “God resisteth the proud. but to the humble He giveth grace” (1 Pet. 5:5). The man who relies on his own strength is like him of whom Isaias says, “Lo, thou trustest upon this broken staff of a reed, upon Egypt: upon which if a man lean it will go into his hand and pierce it” (Isa. 36:6).
“The right hand of the Lord hath wrought strength; the right hand of the Lord hath exalted me; I shall not die, but live” (Offertory). “He that abideth in Me, and I in him, the same beareth much fruit” (John 15:5). Distrust of ourselves leads us naturally to trust in God, who then supplies us with life-giving strength, as the vine supplies its branches with nourishment. “I can do all things in Him who strengtheneth me” (Phil. 4:13). Our true strength lies in our confidence in His mercy and in our reliance on His divine providence. His power is infinite, His will to help us is constant and unchangeable, and we never ask in vain for that which is conductive to our salvation and sanctification. By sanctifying grace He has made us members of His mystical body, and what He has so propitiously begun, He will bring to perfection.
In creating us, God gave us an unmistakable proof of His love, and an even more unmistakable proof by redeeming us. Are we not justified then, in depending completely upon Him for the salvation of our souls?
Even when we have sinned we may yet place our trust in God. His love and His mercy are inexhaustible. “The right hand of the Lord hath wrought strength,” wonders of love and mercy in the souls of His creatures. God lives in our souls, and we may submit ourselves to Him with full confidence.
3. The most fatal mistake that we can make in the spiritual life is to delude ourselves by thinking that we can accomplish good by ourselves. Such an illusion is born of pride and a misplaced confidence in our own powers. Only when we come to understand fully the truth of our Lord’s assurance, “without Me you can do nothing,” can we begin to make spiritual progress. Reliance on ourselves is our greatest weakness; complete dependence on God is our strength. “When I am weak, then I am powerful” (II Cor. 12:10).
“The right hand of the Lord hath wrought strength.” We approach the altar today with the hope that our disposition may invite Him to work His wonders in our soul. Our very nothingness draws down upon us the stream of life-giving grace. “The right hand of the Lord hath exalted me” and given me the privilege of participating in the life of Christ. “I shall not die, but live”; I shall live the life of Christ on earth and eternally in heaven, where I shall fully understand that all credit is due to the power of the right hand of God, and I shall announce the works of the Lord forever.
PRAYER
O God, who knowest that we are beset by perils such as our human frailty cannot withstand: grant us health of mind and body, that by Thy help we may overcome the things which we suffer for our sins. Through Christ our Lord. Amen.
Detachment from earthly pleasures
1. “The right hand of the Lord hath wrought strength” (Offertory). God works wonders in the order of grace as well as in the order of nature. Therefore in the Postcommunion we pray: “May Thy gifts, O God, detach us from earthly pleasures and ever strengthen us with heavenly nourishment.” Detachment from earthly pleasures and spiritual nourishment and strength are the fruit of the devout assistance at Mass and frequent Communion.
2. “May Thy gifts detach us from earthly pleasures.” The world offers many pleasures: sinful pleasures, about which we shall say nothing here, and necessary, legitimate pleasures, with which we are here principally concerned. The organs of pleasure are the senses, which are refreshed and delighted by the ever-recurrent beauties of nature, by the fragrance of flowers, by the beauty of great works of art, by the subtle charms of fine literature, by the grace and movement of good music, and even by the enjoyment of delicate foods and beverages. Noble and worthwhile pleasure may be found in the enjoyment of family life, in the attachment of true friends, and in the devotion of those who love us. We experience pleasure in the service of others, in our work, in the feeling of accomplishment, in the advancement of science, and in the pursuit of truth. These pleasures were created by an all-wise Providence, and man needs them; they refresh his energy and strength and keep the human organism working smoothly just as oil does in a machine. And yet in the Mass today we pray that we may be detached from earthly pleasures. Are we to suppose that these legitimate pleasures are no longer permitted to us? Surely that is not the mind of the liturgy.
God has strewn these pleasures abundantly through life, but we should not rest satisfied in them or cling to them obstinately, or seek them exclusively and inordinately. They should serve the purpose which God had in mind in creating them; they should lead us more surely and more sweetly to God, their author. The fruit, then, of our prayer and of the Mass and Communion should be this, that we do not become attached to these pleasures after they have served their purpose. The delight we find in legitimate pleasures should arouse in us the desire to pass on from them to God, who is their source.
“May Thy gifts. . . ever strengthen us with heavenly nourishment.” We pray here for the countless gifts of God, the gifts designed by Hi
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