Vol 10 Issue 9 ~ Editor: Rev. Fr. Courtney Edward Krier
March 4, 2017 ~ Saint Casimir, opn!
1. Is the Chair of Peter Vacant? An Argument for Sedevacantism
2. First Sunday in Lent
3. Saints Adrian and Eubulus
4. Family and Marriage
5. Articles and notices
Dear Reader:
This week, not only are faithful Catholics observing the Lenten Fast, but they will also be joining Holy Mother the Church in her prayers for the seminarians who are preparing for the priesthood. Ember Saturday is the day normally set aside to bestow Holy Orders. For faithful Catholics, one is familiar that the young man enters the preparation required for proper priestly formation with the ceremony of Tonsure, reminding him (though not outwardly preserved) that he is to follow Christ suffering and thereby receives the sign of wearing the Crown of Thorns and renunciation of the world. This initial rite has not only been removed from the introduction of a young man to the theological studies and preparation within the Conciliar Church, it is impossible to imagine them possessing one when one sees that their young men are asked to embrace the life of the world—supposedly to test their vocation, but actually reminding them that their foundation, Vatican II, tells them that the spirit of this world is a good thing and should not be condemned (though Our Lord condemned it). The tonsure ceremony instills into the seminarian, to receive, as the Catholic Church intends, the spirit of sacrifice and to dedicate his life to the service of Holy Mother Church as Christ gave His life for the Church. Since the Church is guided by the Holy Ghost, she has determined that there should be seven steps to the Priesthood. Though only the deaconate and the priesthood are sacraments (with the episcopal consecration being the fulness of the priesthood), the other five are not without their merit and necessity in the path to the priesthood as so easily able to be set aside. The porter takes on responsibility to maintain the physical church in an orderly and respectful presentation so nothing unbecoming is present in the house of God. The Lector takes on the responsibility to catechize the children and read the lessons so he learns to bring understanding to the knowledge he receives. The Exorcist accompanies the priest in blessings and visitations and learns the proper manner of administering these sacred rites. The Alcolyte takes care of the sanctuary and assists the priest in responses and presenting the water and wine for the sacrifice. The Subdeacon assumes the obligations of the priesthood, offering him the opportunity to experience a priestly life and its subservience before actually receiving the Sacrament and bound for life. Since the priesthood holds such an exalted yet responsible position that will allow a priest to bring souls to salvation or be the cause of their perdition, the Church sets it as a major order—from which one may withdraw if one feels he may not be able to fulfill such a responsibility and find himself a Judas. The young man who is willing to sacrifice all and follow Christ moves to that of the Deaconate, receiving a participation in the priesthood as immediate assistant to the august Holy Sacrifice of the Mass and in giving the Bread of Life, the Body of Christ, to the faithful. The Deacon also assists the priest or bishop in preaching and baptizing when requested (as Deacon means assist, a deacon cannot assume to do anything, but only what he is requested). Finally, the Priesthood is bestowed—under the episcopal power—to offer the holy Sacrifice of the Mass, to administer the sacraments to the faithful, and to preach the Gospel. Pray for the Seminarians that they made be found worthy to receive the Sacrament of Holy Orders and provide the faithful with the Sacraments and example that leads them to Christ and salvation.
As always, enjoy the readings and commentaries provided for your benefit. —The Editor
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Is the Chair of Peter Vacant?
An Argument for Sedevacantism
by Rev. Courtney Edward Krier
2.The Catholic Church is One, Holy, Catholic, Apostolic
(Continued)
c. The Catholicity of the Church is seen in that of her presence always and everywhere throughout the world, being that the Church is for the salvation of all. She is not confined to a certain people, or place or time. Possessing the unity of faith and the means of sanctity as Christ founded the Church, all men who seek the Church can find her and be received within her bosom. Our Lord gave the command to His Apostles: Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matt 28:19-20; cf. Mark 16:15-16) Moral catholicity suffices for the concept of Catholicity.Nevertheless it is Christ’s will that the Church constantly endeavor to extend—the ideal is physical Catholicity. The prophetic Scriptures of the Old Testament point to this catholicity as for example the following: In thee shall all the kindred of the earth be blessed (Gen. 12:3); and,Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession (Ps. 2: 8). Further, And in the last days the mountains of the house of the Lord shall be prepared on the top of mountains, and it shall be exalted above the hills, and all nations shall flow unto it (Isai. 2:2). Finally, For from the rising if the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts (Mal. 1:11).
It is substantiated in the New Testament not only by the quote already provided from Matthew, but also from the following examples:
And they sang a new canticle, saying, ‘Worthy art Thou to take the scroll and to open its seals; For Thou wast slain, and hast redeemed us for God with Thy Blood, out of every tribe and tongue and people and nation, and hast made them for our God a kingdom and priests, and they shall reign over the earth’ (Apoc. 5:9-10).
And this Gospel of the kingdom shall be preached in the whole world, for a witness to all nations; and then will come the end (Matt. 14:14).
And you shall be witnesses for Me in Jerusalem and in all Judea and Samaria and even to the very ends of the earth (Acts 1:8).
Saint Augustine instructs Vincentius, a member of a Donatist sect, as to the concept of Catholic in these words (Letter 93, 7, 23):
You think that you make a very acute remark when you affirm the name Catholic to mean universal, not in respect to the communion as embracing the whole world, but in respect to the observance of all Divine precepts and of all the sacraments, as if we (even accepting the position that the Church is called Catholic because it honestly holds the whole truth, of which fragments here and there are found in some heresies) rested upon the testimony of this word’s signification, and not upon the promises of God, and so many indisputable testimonies of the truth itself, our demonstration of the existence of the Church of God in all nations. In fact, however, this is the whole which you attempt to make us believe, that the Rogatistsalone remain worthy of the name Catholics, on the ground of their observing all the Divine precepts and all the sacraments; and that you are the only persons in whom the Son of man when He comes shall find faith. [Luke 17:8] You must excuse me for saying we do not believe a word of this. For although, in order to make it possible for that faith to be found in you which the Lord said that He would not find on the earth, you may perhaps presume even to say that you are to be regarded as in heaven, not on earth, we at least have profited by the apostle’s warning, wherein he has taught us that even an angel from heaven must be regarded as accursed if he were to preach to us any other gospel than that which we have received. [Galatians 1:8] But how can we be sure that we have indisputable testimony to Christ in the Divine Word, if we do not accept as indisputable the testimony of the same Word to the Church? For as, however ingenious the complex subtleties which one may contrive against the simple truth, and however great the mist of artful fallacies with which he may obscure it, any one who shall proclaim that Christ has not suffered, and has not risen from the dead on the third day, must be accursed— because we have learned in the truth of the gospel, that it behooved Christ to suffer, and to rise from the dead on the third day; [Luke 24:46] — on the very same grounds must that man be accursed who shall proclaim that the Church is outside of the communion which embraces all nations: for in the next words of the same passage we learn also that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem; [Luke 24:47] and we are bound to hold firmly this rule, If any preach any other gospel unto you than that you have received, let him be accursed. [Galatians 1:9]
And he continues elsewhere (Letter 185, 1, 5) : . . . [T]he evidence of all the several scriptures with one accord proclaims the Church spread abroad throughout the world, with which the faction of Donatus does not hold communion. The law of God declared, “In your seed shall all the nations of the earth be blessed. [Gen. 26:4] After which, in Sermon 46 (23) he references still other passages (Gen 22, 18.; Ps 2, 8.; Ps 21, 28-29.; Ps 95, 1.; Ps 71, 11.) and concludes:
Nearly every page is nothing than Christ’s voice, that the Church is to be diffused in all the world. It strikes me as a voice for the Donatists: What is this wonderful thing I seek? That the Church is to be diffused in all the world was not said to be lost. Is there so many testimonies remaining that predict its loss? Not one voice is there throughout the Law, the Prophets, the Songs, of the pastor—not that they were able to speak the truth without the Word of God, which is Christ—listen to the voice of the Word, and from the mouth of the Word.
Saint Thomas fully agrees with Saint Augustine in these words:
The Church is Catholic, that is, universal. Firstly, it is universal in place, because it is worldwide. This is contrary to the error of the Donatists. For the Church is a congregation of the faithful; and since the faithful are in every part of the world, so also is the Church: “Your faith is spoken of in the whole world” [Rom 1:8]. . . Secondly, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: “Neither bond nor free; there is neither male nor female” [Gal 3:28]. Thirdly, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world. . . even after the end of the world, it will continue to exist in heaven. (Apostle’s Creed, art. ix.)
The Roman Catechism imparts this instruction:
The third mark of the Church is, that she is Catholic, that is, universal; and justly is she called Catholic, because, as S. Augustine says: “She is diffused by the splendour of one faith from the rising to the setting sun.” [S. Aug. serm. 131 & 181. de temp.] Unlike republics of human institution, or the conventicles of heretics, she is not circumscribed within the limits of any one kingdom, nor confined to the members of any one society of men; but embraces, within the amplitude of her love, all mankind, whether barbarians or Scythians, slaves or freemen, male or female. Therefore it is written, “Thou hast redeemed us to God in thy blood, out of every tribe, and tongue, and people, and nation, and hast made us to our God, a kingdom.” [Apoc. v. 9, 10.] Speaking of the Church, David says: “Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession:” [Ps. ii. 8.] and also, “I will be mindful of Rahab and of Babylon knowing me:” [Ps. lxxxvi 4.] and “This man and that man is born in her:” [Ps. lxxxvi. 5.] To this Church, “built on the foundation of the Apostles and Prophets,” [Eph. ii. 20.]belong all the faithful who have existed from Adam to the present day, or who shall exist, in the profession of the true faith, to the end of time; all of whom are founded and raised upon the one corner stone, Christ, who made both one, and announced peace to them that are near, and to them that are afar. She is, also, called universal, because all who desire eternal salvation must cling to and embrace her, like those who entered the ark, to escape perishing in the flood. [Gen. vii.7.]
This, therefore, is to be taught as a most just criterion, to distinguish the true from a false Church.
In Satis Cognitum, Leo XIII provides this quality of Catholicism
[T]he mission of Christ is to save that which had perished: that is to say, not some nations or peoples, but the whole human race, without distinction of time or place. “The Son of Man came that the world might be saved by Him” (John iii., 17). “For there is no other name under Heaven given to men whereby we must be saved” (Acts iv., 12). The Church, therefore, is bound to communicate without stint to all men, and to transmit through all ages, the salvation effected by Jesus Christ, and the blessings flowing there from. Wherefore, by the will of its Founder, it is necessary that this Church should be one in all lands and at all times. To justify the existence of more than one Church it would be necessary to go outside this world, and to create a new and unheard-of race of men. That the one Church should embrace all men everywhere and at all times was seen and foretold by Isaias, when looking into the future he saw the appearance of a mountain conspicuous by its all surpassing altitude, which set forth the image of “The House of the Lord” –that is, of the Church, “And in the last days the mountain of the House of the Lord shall be prepared on the top of the mountains” (Isa. ii., 2).
Drawing from these sources, all theologians present the same understanding of the meaning Catholic.
d. The Last mark of the Church is that of Apostolicity. Van Noort explains it as follows: According to Catholic teaching, Christ’s Church essentially and necessarily enjoys a triple sort of apostolicity:apostolicity of doctrine, government, and membership. (Noort, 151) He then goes on to explain each:
Apostolicity of doctrine means the Church always retains and teaches the very same doctrine which it received from the apostles. Doctrine, as the term is used at this point, includes also the sacraments. . .
Apostolicity of government—or mission, or authority—means the Church is always ruled by pastors who form one same juridical person with the apostles. In other words it is always ruled by pastors who are the apostles’ legitimate successors.
It has already been proved that Christ Himself founded a living organization, a visible Church. Granted that fact, it should be obvious that an essential part of that Church’s structure is apostolicity of government. For on no one but the apostolic college, under the headship of Peter, did Christ confer the power of teaching, sanctifying, and ruling the faithful until the end of the world.” This triple power, therefore, necessarily belongs, and can only belong, to those who form one moral person with the apostles: their legitimate successors.
Apostolicity of membership means that the Church in any given age is and remains numerically the same society as that planted by the apostles.
. . . Here it is asserted that the entire membership of the Church is likewise apostolic. Apostolicity of membership follows as an inescapable consequence of apostolicity of government. A moral body, despite the fact that it constantly undergoes change and renovation in its personnel, remains numerically the same moral body so long as it retains the same social structure and the same authority. . .(ibid. 150-51, 154)
Further, Tanqueray points out:
By divine right the Apostles’ successors are the Bishops collectively taken, as far as the powers to teach, to rule, and to sanctify the faithful are concerned.
This thesis is historically certain; it is theologically de fide since it has been proposed to faith through the ordinary magisterium of the Church.
The words by divine right are used because Jesus wished the office of the Apostles to be a perpetual one in the Church. Therefore, we should not use the term by ecclesiastical right only as the Protestants and Modernists do.
We say Bishops collectively taken, because only the college of Bishops was made the heir of the Apostolic College. (Vol. II., 111)
That the Church is built upon the foundation of the Apostle’s is clear in Scripture. In speaking to the Apostles, Christ expresses it in the following quotes:
He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. (John 20, 21)
Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matt 28:19-20; cf. Mark 16:15-16)
He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me. (Matt.10:40)
He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. (Luke 10:16)
Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven. (Mt. 18:18)
The Catechism of the Council of Trent expresses the apostolicity of the Church in this way:
Vol 10 Issue 9 ~ Editor: Rev. Fr. Courtney Edward Krier