Vol 10 Issue 30 ~ Editor: Rev. Fr. Courtney Edward KrierJuly 29, 2017 ~ Saint Martha
1. Is the Chair of Peter Vacant? An Argument for Sedevacantism
2. Eighth Sunday after Pentecost
3. Saints Abdon and Sennen
4. Family and Marriage
5. Articles and notices
Dear Reader:
The events of the last week show that the liberal progressives in government are too well entrenched to be able to reverse the course of evil promoted by anti-Christ forces. It is known that McCain only voted yes to hold a discussion on health care to be able to mock the social conservatives. It would have been better if he stayed in Hotel Hanoi, since he insists on singing the tune of Jane Fonda, rather than be superficially claimed a hero instead of the traitor he is. Yes, the Heath Care Bill is renaming an unsustainable burden in attempting to provide heaven on earth, but it was a measure of whether there could be at least some reversal of the forced extortion from those who believe in God to support laws meant to deny God and make the state supreme. It was to end the support of the murder of children by PP; to stop delivering little children into the hands of sodomites; end indoctrinating the children that they should be something they are not, then perform expensive surgery and chemical therapy to change the body God gave into some monster that is unnatural; to provide contraceptives to our young girls after telling them it is expected for them to be toilets for the perverts and then sterilize them through expensive surgery because they contracted cancer from the contraceptives with this eugenic cleansing of undesirables; and, to euthanize the weak and elderly. Now, this is what our hard-working fathers are paying for—not the health of their family. Because individual choice would cover only what a family man wanted for his family it meant that these baby killers, perverts, sodomites and frankensteins with their diabolically inspired cohorts would not be subsidized because a normal father would not elect to pay for these coverages. Ask yourself: What father would want his daughter to turn into a Frankenstein? Or son? What father would want his wife to kill their baby? What father would want their daughter to be a toilet for perverts? What father would treat his child or wife like an animal and kill the child, wife or himself merely to put them or himself out of their momentary misery? No normal father, and therefore there would be a quick end to the Jekyll and Hyde experimentations and death squads feeding off the working man’s attempt to keep his family healthy.
But with this defeat will come the laws forcing Catholic and moral business owners to cater to the immorality of these psychopaths. I pray that Catholics will understand that they will have to accept the persecution—those who don’t will see the consequences as they lose their spouses and children to the dominion of the prince of this world—or suffer the loss of their soul. These are harsh words, but cannot be silenced—even though the world does not want to hear them.
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
Third Contradiction: One Church or Many?
It was the same with presenting the Church as a “Mystery”., i.e., Sacrament. Cardinal Ruffini, in the very beginning of the Second Session:
. . . Criticiz[ed] especially the inappropriateness of certain biblical quotations and remarking apropos of the statement that “the Church is a sacrament”: “For a long time the term sacrament has been reserved to the seven sacraments; because its use with reference to the Church is obscure today and needs long explanations, it is contrary to the pastoral orientation of the Council. This term was often used heretically by George Tyrrell, apostate priest and leader of the Modernists.” (Rynne, 50)
The New Modernists again interposed Rahnerian novelties as balzo in avanti by taking the request of not forgetting the deaconate as part of the Holy Orders and making mention in the Schema to making the deaconate a permanent rite—and not just a permanent rite, but open to married men—that is a participation in the priesthood by married men within the Latin rite. Surprisingly, but financially conscious, Francis Spellman was first to object. Beyond the practical, he also mentioned:
The proposal to revive permanent deacons stems mostly from liturgists who wish to restore ancient ways without taking into account present conditions. Le Monde quotes the cardinal as having said here: “Let us not indulge in archeology.” [Oct. 6-7, 1963] Pius XII in “Mediator Dei” warned against considering something as good simply because it was old. . . Seminarians obviously want to become priests. This is a sign of their divine vocation and nothing should be done to interfere with this. “God exercises his Providence over the Church according to present conditions” the cardinal concluded. “It must be decided whether it is better to by-pass the divine will and have fewer priests along with permanent deacons, or more priests without them.” (Rynne, 100)
And Rynne continues: It was obvious that practical considerations dominated the cardinal’s thought throughout and that he, or his advisers, had little sympathy for the pastoral-theological side of the question developed by modern theologians such as Karl Rahner. (Ibid.)
Of course the New Modernists Moderators had a response. Both Cardinal Döpfner and Cardinal Suenens defended Rahner on exactly the same lines of “sacrament”. For Cardinal Döpfner:
. . . [I]t was a question of “sacramentalizing functions that already exist,” not introducing new ones. Those who were already trained for these functions, or were exercising them, he said, like married catechists in mission lands, should receive the corresponding sacramental grace to help them carry them out more perfectly. In conclusion, he pointed out that the purpose of the text was “simply to give a dogmatic basis for a permanent diaconate and to open the door to a further examination of the question.” (Wiltgen, 97)
And Cardinal Suenens:
. . . Because the diaconate was sacramental, it pertained to the very constitution of the Church and must be treated on a supernatural level, he said. Certain functions in the Church should be entrusted only to those with the necessary supernatural grace. God had established certain ministries and graces, and these ought not to be neglected in building up a Christian community; the community had a right to them. The Cardinal rejected the contention that a married diaconate would undermine priestly celibacy or result in a decline in vocations. The diaconate itself was a gift of divine grace and would strengthen Christian communities, thereby aiding the growth of the Church. . . (Ibid.)
Cardinal Bacci, as defending the position Pius XII maintained against the innovators, countered that it was dangerous to propose a married deaconate, harming the priesthood both through vocations as also the “finestrella” would become a “finestra“, that is a small window would soon become a normal window: priests would want to be married. (Cf. Rynne, 101; Wiltgen, 98)
The Rahnerian Schema on the Church, therefore, includes this:
At a lower level of the hierarchy are deacons, upon whom hands are imposed “not unto the priesthood, but unto a ministry of service.”(Constitutiones Ecclesiac aegyptiacae, III, 2: ed. Funk, Didascalia, II, p. 103. Statuta Eccl. Ant. 371: Mansi 3, 954.) For strengthened by sacramental grace, in communion with the bishop and his group of priests they serve in the diaconate of the liturgy, of the word, and of charity to the people of God. It is the duty of the deacon, according as it shall have been assigned to him by competent authority, to administer baptism solemnly, to be custodian and dispenser of the Eucharist, to assist at and bless marriages in the name of the Church, to bring Viaticum to the dying, to read the Sacred Scripture to the faithful, to instruct and exhort the people, to preside over the worship and prayer of the faithful, to administer sacramentals, to officiate at funeral and burial services. Dedicated to duties of charity and of administration, let deacons be mindful of the admonition of Blessed Polycarp: “Be merciful, diligent, walking according to the truth of the Lord, who became the servant of all.”(S. Polycarpus, Ad Phil. 5, 2)
Since these duties, so very necessary to the life of the Church, can be fulfilled only with difficulty in many regions in accordance with the discipline of the Latin Church as it exists today, the diaconate can in the future be restored as a proper and permanent rank of the hierarchy. It pertains to the competent territorial bodies of bishops, of one kind or another, with the approval of the Supreme Pontiff, to decide whether and where it is opportune for such deacons to be established for the care of souls. With the consent of the Roman Pontiff, this diaconate can, in the future, be conferred upon men of more mature age, even upon those living in the married state. It may also be conferred upon suitable young men, for whom the law of celibacy must remain intact.
Of course it goes from bad to worse, from tolerable to intolerable, from rejection of tradition to rejection of dogma. The final discussion on the Church was that of ecumenism, that of the place of non-Catholics in relationship to the Church. It has to be repeated that those who are baptized are baptized because of Christ, not by any Church. Those who are validly baptized, that is, with proper matter and form, become members of the Mystical Body of Christ, which is the Catholic Church. They remain members of the Church so long as they do not leave, as Pius XII formulates it:
Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. “For in one spirit” says the Apostle, “were we all baptized into one Body, whether Jews or Gentiles, whether bond or free.” [I Cor., XII, 13.] As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. [Cf. Eph., IV, 5.] And therefore, if a man refuse to hear the Church, let him be considered—so the Lord commands—as a heathen and a publican. [Cf. Matth., XVIII, 17.] It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit.
Nor must one imagine that the Body of the Church, just because it bears the name of Christ, is made up during the days of its earthly pilgrimage only of members conspicuous for their holiness, or that it consists only of those whom God has predestined to eternal happiness. It is owing to the Savior’s infinite mercy that place is allowed in His Mystical Body here below for those whom, of old, He did not exclude from the banquet. [Cf. Matth., IX, 11; Mark, II, 16; Luke, XV, 2.] For not every sin, however grave it may be, is such as of its own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy. Men may lose charity and divine grace through sin, thus becoming incapable of supernatural merit, and yet not be deprived of all life if they hold fast to faith and Christian hope, and if, illumined from above, they are spurred on by the interior promptings of the Holy Spirit to salutary fear and are moved to prayer and penance for their sins. (Mystici Corporis, par. 22-23; cf. DB 2286.)
Therefore, if one professes to be of another faith than the one true Catholic Faith, they cease to be members of the Mystical Body, members of the Church. But the teaching of the Church was to be sidestepped.
Cardinal Suenens succeeded in having the Coordinating Commission partially alter its orders of January, and call for an additional chapter on “The People of God.” This chapter, which carefully avoided the word “member,” was to be so phrased as to include not only Catholics, but everyone who in any way might be called a Christian. (Wiltgen, 101)
The following is therefore contained in the Schema on the Church:
The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. (Cfr. Leo XIII, Epist. Apost. Praeclara gratulationis, 20 iun. 1894; AAS 26 (1893-94) p. 707.) For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. (Cfr. Leo XIII, Epist. Encycl. Satis cognitum, 29 iun. 1896: ASS 28 (1895-96) p. 738. Epist. Encycl. Caritatis studium, 25 iul. 1898: ASS 31 (1898-99) p. 11. Pius XII, Nuntius radioph. Nell’alba, 24 dec. 1941: AAS 34 (1942) p. 21.) They are consecrated by baptism, in which they are united with Christ. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God. (Cfr. Pius XI, Litt. Encycl. Rerum Orientalium, 8 sept. 1928: AAS 20 (1928) p. 287. Pius XII, Litt. Encycl Orientalis Ecclesiae, 9 apr. 1944: AAS 36 (1944) p. 137) They also share with us in prayer and other spiritual benefits. Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power. Some indeed He has strengthened to the extent of the shedding of their blood. In all of Christ’s disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd, and He prompts them to pursue this end. (Cfr. Inst. S.S.C.S. Officii 20 dec. 1949: AAS 42 (1950) p.142.) Mother Church never ceases to pray, hope and work that this may come about. She exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the earth.
16. Finally, those who have not yet received the Gospel are related in various ways to the people of God. (Cfr. S. Thomas, Summa Theol. III, q. 8, a. 3, ad 1.) In the first place we must recall the people to whom the testament and the promises were given and from whom Christ was born according to the flesh. (Cf. Rom. 9:4-5) On account of their fathers this people remains most dear to God, for God does not repent of the gifts He makes nor of the calls He issues. (Cf. Rom. 11:28-29) But the plan of salvation also includes those who acknowledge the Creator. In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind. Nor is God far distant from those who in shadows and images seek the unknown God, for it is He who gives to all men life and breath and all things, ( Cf. Acts 17:25-28.) and as Saviour wills that all men be saved. (Cf. 1 Tim. 2:4.) Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. (Cfr. Epist. S.S.C.S. Officii ad Archiep. Boston.: Denz. 3869-72.) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. (Cfr. Eusebius Caes., Praeparatio Evangelica, 1, 1: PG 2128 AB.) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. (Cf Rom. 1:21, 25.) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature,” (Mk. 16:16.) the Church fosters the missions with care and attention.
(To be continued)
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The Ecclesiastical Year (1880)
INSTRUCTION ON THE EIGHTH SUNDAY AFTER PENTECOST
The Introit of the Mass reads: We have received thy mercy, O God, in the midst of thy temple: According to thy name, O God, so also is thy praise unto the ends of the earth: thy right hand is full of justice. Great is the Lord, and exceedingly to be praised in the city of our God, in his mountain. (Ps. xlvii.) Glory be to the Father, etc.
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