Vol 11 Issue 29 ~ Editor: Rev. Fr. Courtney Edward Krier
July 21, 2018 ~ Saint Praxedes, opn!

1. What is the Sacrament of Confirmation
2. Ninth Sunday after Pentecost
3. Saint Mary Magdalene
4. Family and Marriage
5. Articles and notices

Dear Reader:

As we continue through the month of July we are still reflecting on the Precious Blood of Jesus, In whom we have redemption through his blood, the remission of sins, according to the riches of his grace (Eph. 1:7). At the Last Supper Christ gave His Apostles His Body under the appearance of bread and His Blood, under the appearances of wine:

Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body. And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this. For this is my blood of the new testament, which shall be shed for many unto remission of sins. (Matt. 26:26-28)

Saint Paul writes that the Corinthians abused the Sacrifice of the Mass by indulgence in the Agape, but showing at that time everyone received both the Body of Christ and the Chalice of His Blood:

For as often as you shall eat this bread, and drink the chalice, you shall shew the death of the Lord, until he come. Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. (1 Cor. 11:26-27)

The Church, seemingly from Apostolic times, did not always permit everyone to drink from the Chalice. This was to reverence the Blood of Christ as Saint Paul indicates, not being able to have sufficient wine to consecrate so everyone could partake, the taking of the Body of Christ (the host) alone to those not able to be present, and when sickness was present. As the congregations grew, it was even more difficult to allow all the congregants to receive from the Chalice, the chances of sufficiency and the Chalice being spilled increasing. When Berengarius began to question the true presence in the Sacrament of the Altar, he resorted to Scripture and interpretations of the Fathers that seemingly proved his point. Even though the Church, through her bishops and popes showed him his error, it was a rejection of Church authority. But the Church began to stress that Christ is present, Body, Blood, Soul and Divinity—the same as when Mary held Him—that it was also clearly understood that when one received the Host, one received Christ wholly, Body, Blood, Soul and Divinity and therefore one was also partaking of the Blood of Christ. It became a sign of the rejection of Transubstantiation and the real Presence of Christ by those following Berengarius’ that they demanded to receive the Chalice since their authority became not the Church, but Scripture alone. It was confusing to the laity, because they would repeat the words: This is my Body…This is my Blood, but they claimed it was only a figure; yet they would say Christ said, unless you eat my flesh and drink my blood (cf. John 6:54), and then they would claim it was to be taken literally that one had to eat the host and drink from the chalice—though not believing it was the true Body and Blood of Christ. This error was adopted by the Protestants and now by the Conciliar Church, where those only accepting a signification can only accept doing as Christ commands by eating the host and drinking from the chalice, not believing in the Transubstantiation and the Real Presence. This is why women in the Conciliar Church can touch the host with their bare hands (cf. John 20:17) like the Protestants—though never found done in the early church.

May we have a deep reverence for the Body of Christ with which we also receive His most precious Blood: Christ died for us; much more therefore, being now justified by his blood, shall we be saved from wrath through him (Rom. 5:9).

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

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WHAT IS THE SACRAMENT OF CONFIRMATION?

by Rev. Courtney Edward Krier

XI 

Saint Thomas Aquinas and the Sacrament of Confirmation

Continuing to the next question, one learned from the Baltimore Catechism that A Sacrament is an outward sign, instituted by Christ to give grace. (Q. 304; cf. Council of Trent, Sess. VII, can. 1 and 6; Rom. Cat., II, 1; Saint Augustine, City of God, Bk. 10, chapt. 5: A Sacrament is a visible sign of an invisible grace, instituted for our justification.) As justification, or sanctifying grace, is given already through Baptism then a distinction must be made as to the grace given in Confirmation. Saint Thomas, in response, asks in his seventh article: Whether sanctifying grace is bestowed in this sacrament?

The objections concern more as to what is sanctifying grace, since the Church, even at the time of the Council of Trent, had not clearly defined the workings of grace. The first two objections consider sanctifying grace as simple justification, and that is obtained through forgiveness of sin: original and actual.

Objection 1. It seems that sanctifying grace is not bestowed in this sacrament. For sanctifying grace is ordained against sin. But this sacrament, as stated above (Article 6) is given only to the baptized, who are cleansed from sin. Therefore sanctifying grace is not bestowed in this sacrament.

Objection 2. Further, sinners especially need sanctifying grace, by which alone can they be justified. If, therefore, sanctifying grace is bestowed in this sacrament, it seems that it should be given to those who are in sin. And yet this is not true.

The third objection wants to limit sanctifying grace to only remitting sin, which, if true, would make the other sacraments useless.

Objection 3. Further, there can only be one species of sanctifying grace, since it is ordained to one effect. But two forms of the same species cannot be in the same subject. Since, therefore, man receives sanctifying grace in Baptism, it seems that sanctifying grace is not bestowed in Confirmation, which is given to none but the baptized.

Since, as has been said concerning both the Sacrament of Confirmation and Grace, the Church had not clearly defined Grace, actual or sanctifying, and therefore the Angelic Doctor resorts to the decisions of the Church by her Popes:

On the contrary, Pope Melchiades says (Ep. ad Episc. Hispan.): “The Holy Ghost bestows at the font the fulness of innocence; but in Confirmation He confers an increase of grace.”

I answer that, In this sacrament, as stated above (1 and 4), the Holy Ghost is given to the baptized for strength: just as He was given to the apostles on the day of Pentecost, as we read in Acts 2; and just as He was given to the baptized by the imposition of the apostles’ hands, as related in Acts 8:17. Now it has been proved in I:43:3 that the Holy Ghost is not sent or given except with sanctifying grace. Consequently it is evident that sanctifying grace is bestowed in this sacrament.

The reception of the Holy Ghost is the reception of Sanctifying Grace, the gift that makes one holy; and as holiness can increase, therefore the action of the Holy Ghost can increase in the soul confirming one in grace, which is also why this Sacrament was instituted. The wording, “sanctifying grace takes away sin” does not clearly point to the nature of sanctifying grace in its effects and why the Protestants retain the word “justification” but reject the word “sanctification”. Because sin is removed, one is justified, one is sanctified, that is, the Holy Ghost comes into one’s soul as that which inhibits the Holy Ghost’s coming, sin, is removed. But that one act, justification or sanctification is not stagnant, that is, the Holy Ghost just does not come to the soul as a sign of forgiven sin, rather He comes to vivify, to give life: I am come that they may have life, and may have it more abundantly. (John 10:10) Justification is the translation from that condition in which man is born as the son of the first Adam into the state of grace and adoption among the children of God through the second Adam, Jesus Christ, our Saviour (translatio ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae et adoptionis filiorum Dei per secundum Adam Jesus Christum Salvatorem nostrum; D 796) This definition from the Council of Trent was decreed during the Sixth Session on January 13, 1547. The Council took the words of Saint Paul to the Colossians: Who [The Father] hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the remission of sins (1:13-14); and also Saint Paul’s Epistle to the Romans: For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry: Abba, Father (8:15). Sanctification, therefore, is supposed to increase in the soul by living the life of grace; and the Sacrament of Confirmation is to strengthen that life by a further gift of sanctifying grace, i.e., the Holy Ghost coming with His graces in a special way to enable us to profess our faith as strong and perfect Christians and soldiers of Jesus Christ (Baltimore Catechism, q. 330.) The following replies by Saint Thomas develops this understanding of the Church:

Reply to Objection 1. Sanctifying grace does indeed take away sin; but it has other effects also, because it suffices to carry man through every step as far as eternal life. Hence to Paul was it said (2 Corinthians 12:9): “My grace is sufficient for thee”: and he says of himself (1 Corinthians 15:10): “By the grace of God I am what I am.” Therefore sanctifying grace is given not only for the remission of sin, but also for growth and stability in righteousness. And thus is it bestowed in this sacrament.

Reply to Objection 2. Further, as appears from its very name, this sacrament is given in order “to confirm” what it finds already there. And consequently it should not be given to those who are not in a state of grace. For this reason, just as it is not given to the unbaptized, so neither should it be given to the adult sinners, except they be restored by Penance. Wherefore was it decreed in the Council of Orleans (Can. iii) that “men should come to Confirmation fasting; and should be admonished to confess their sins first, so that being cleansed they may be able to receive the gift of the Holy Ghost.” And then this sacrament perfects the effects of Penance, as of Baptism: because by the grace which he has received in this sacrament, the penitent will obtain fuller remission of his sin. And if any adult approach, being in a state of sin of which he is not conscious or for which he is not perfectly contrite, he will receive the remission of his sins through the grace bestowed in this sacrament.

Reply to Objection 3. As stated above (III:62:2), the sacramental grace adds to the sanctifying grace taken in its wide sense, something that produces a special effect, and to which the sacrament is ordained. If, then, we consider, in its wide sense, the grace bestowed in this sacrament, it does not differ from that bestowed in Baptism, but increases what was already there. On the other hand, if we consider it as to that which is added over and above, then one differs in species from the other.

Though it is extremely neglected, the Church has always taught that everyone is to receive the Sacrament of Confirmation. In the early Church, when most converts were adults, the catechumen was baptized, then confirmed and received Holy Communion at the Mass following. Today, with baptism generally administered by parents, not even the greater majority of those baptized receive their First Holy Communion, let alone Confirmation. The apathy of parents toward the Catholic upbringing of their children has caused this Sacrament to be forgotten until the few who do want a Catholic marriage are reminded they were supposed to have already received the Sacrament of Confirmation. The insistence in the early Church in receiving the Sacrament of Baptism can be seen at the time of Pope Cornelius. Cornelius writes to Fabian, Bishop of Antioch of the unworthiness of Novatian, who attempted to claim the title of Bishop of Rome:

Being delivered by the exorcists, he fell into a severe sickness; and as he seemed about to die, he received baptism by affusion, on the bed where he lay; if indeed we can say that such a one did receive it. And when he was healed of his sickness he did not receive the other things which it is necessary to have according to the canon of the Church, even the being sealed by the bishop [Confirmation]. And as he did not receive this, how could he receive the Holy Spirit. . .? (Eusebius of Caesarea’s Ecclesiastical History 6:43)

(To be continued)

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Dr. Pius Parsch

The Church’s Year of Grace (1959)

NINTH SUNDAY AFTER PENTECOST 

Christ weeps over Jerusalem

Today’s liturgical scene is stark and threatening; it serves a needed warning on the real dangers in the dark sea ahead. There is a hell, and the chosen soul will be damned if it fails to practice its faith. That, in brief, is the liturgy’s main message today. The faithlessness and rejection of the Chosen People are the theme common to both the Epistle and Gospel. Try to keep in mind throughout the week that impressive picture of Jesus weeping before the gates of God’s chosen city. Gravity, seriousness, earnestness are not alien to the Christian spirit; allow them a position in the spectrum of virtues and awaken your spirit of penance; pray daily these words from the Canon of the Mass: “preserve us from eternal damnation.”

1. Holy Mass (Ecce Deus).The texts ofSunday Masses aim to instruct; in addition, today’s formulary gives grave admonition. The Entrance Chant, Psalm 53, mirrors the vicissitudes of Christian life. Even after Easter’s conversion life continues as a battle which, it is hoped, will end in victory (as in the psalm). The initial verse, the antiphon, glories over the paschal victory repeated each Sunday, while the middle verse, with which the psalm begins, is easily oriented to the approaching week of conflict. Like thoughtless children we often ask for hurtful things; therefore the Church places on our lips a prayer in which we ask for those things only that are pleasing to the will of God (Coll.).

Lifting an admonishing finger, Mother Church continues: Baptism, membership in the Church, the sacraments do not in themselves guarantee salvation. Jewish history stands as a dreadful warning because it is the story of how a chosen people became a disinherited, rejected people. Pertinent passages from the sojourn in the wilderness are cited by St. Paul. He speaks severely, though kindly: “If anyone thinks he stands, he should be careful for he is on the point of falling. No temptation comes your way except such as you can withstand. God can be trusted; He will not permit you to be tempted more than you are able to bear; but with the temptation He will open some avenue of escape that you may be able to meet it.”

Gradual and Alleluia chants have exchanged their proper roles so that the former heralds the enthroned Lord while the latter depicts hell’s fierce battle against the souls of men; aid is requested in a petition surrounded by joyous Alleluias. The Gospel narrates the touching story of Christ’s entrance into Jerusalem on Palm Sunday. Jerusalem symbolizes the baptized soul which casts God’s grace away from itself. What a warning! Jesus weeps, Jesus the Creator and Judge weeps over the sins and infidelities of His creatures. (Do not delay in cleansing the temple of your heart.)

For the Offertory the soul, reflecting upon the Lessons, sings the second strophe of Psalm 18. Yes, I have known the time of “Your visitation,” for “Your servant keeps Your justices.” This is my Offertory gift today. The Secret, a dogmatic prayer, helps me to understand what the holy Sacrifice is and to esteem it more highly, for “as often as the memorial of this Victim is celebrated, the work of our redemption is accomplished” (a wonderful statement, one that greatly clarifies the mysterium character of the Mass). It would be difficult to sing a more appropriate and beautiful hymn while at the Communion Banquet: “He who eats My Flesh . . . abides in Me . . . ” (note the contrast to the Gospel!). And may the fruits of the Sacrifice be purity and unity (Postc.).

2. Text Analysis.From the above observations let us make a summary with stress upon practical spirituality. The Introit will not permit us to adjudge the whole formulary in the somber light of the two Readings. Psalm 53 tells of battle, of cries for help, of fear; nevertheless, the antiphon senses a happy ending: “See, God is my helper; the Lord is a shield for my soul.” Approach the Mass with this briefing.

There is solemn gravity in her voice as the Church warns us in the Liturgy of the Word: “If anyone thinks he stands, he should be careful for he is on the point of falling. No temptation comes your way except such as you can withstand. God will not permit you to be tempted more than you are able to bear.” This is the Mass’s cardinal lesson. Everyone knows that there are occasions in life when the strongest motives are needed to overcome temptation. Such motives, not without the element of fear, come to the fore in the two Readings. Israel’s forefathers never entered the Promised Land but died in the desert. Christ weeps over Jerusalem, the holy City, because she would not accept that which would really bring her peace. Now what do these Readings tell me? My soul is in danger. In fear and trembling I am to work out my salvation. As a responsory to the Lessons, the Alleluia verse follows quite naturally—the whole of Psalm 58, of course. (The Gradual would not be too appropriate.)

Mother Church, however, does not send us away with nothing more than sobering verbal admonitions. The second and more important part of the Mass, the Liturgy of the Eucharist, brings grace and joyous confidence. The Foremass met our needs as catechumens, the Sacrifice proper as members of God’s family. The Church does not wish to threaten obedient children with hell fire, rather to show them the ways and means of salvation. Note this contrast-connection already in the Offertory. The Israelites in the desert and Jerusalem as a city did not accept God’s peace proposals. Jerusalem turned the house of God into a hangout for thieves. Temptation is not foreign to God’s people, but His chosen ones about the altar meet temptation humbly and with determination to obey God’s commandments. In fact, this spirit constitutes the oblation we bring to the altar at the Offertory today: “Your judgments are righteous, rejoicing the heart; Your commands are sweeter than honey and the honeycomb. That is why Your servant observes them.”

This is the first response to the admonitions of the Foremass. We, God’s children, know the things that spell peace for us. We obey God’s will. By our own strength, however, it would be impossible to withstand the dangers threatening our peace of soul. We need the graces of Calvary, the Eucharist. How well it is worded for us in the Secret: “As often as the memorial of this Victim is celebrated, the work of our redemption is accomplished.” As often as we offer Mass, we obtain the strength and grace that secure redemption.

Then as we approach the table of the Lord, when Christ indeed “visits” us, we chant His consoling words: “He who eats My Flesh and drinks My Blood abides in Me and I in him.” What a wholly different tone and message than that in the Gospel! A new understanding of the Mass has come to us. The Church surely is anxious over our salvation and we must realize the spiritual dangers surrounding us; nevertheless, the Mass of the Faithful points out still more clearly the blessedness of our state and its inherent strength, the upright human will and the spiritual vitality derived from the Cross and the Mass Sacrifice.

3. Divine Office.Excerpts from the Gospel account are used as antiphons at Lauds and Vespers. “When Jesus drew near to Jerusalem and saw the city, He wept over it, saying: If you only knew . . . days will come for you when your enemies will throw a trench around you and encircle you and harass you on every side and beat you flat to the ground because you would not learn from the occasions when God visited you, alleluia” (Ben. Ant.). “It is written: My house is a house of prayer. You, however, have made it a hangout for thieves. And He was teaching daily in the temple” (Magn. Ant.).Regard these antiphons as divine admonitions. The homily on the Gospel is taken from St. Jerome.
4. Meditation upon theSunday.A. Hell and the Liturgy. The question may be asked: What attention does the liturgy give to the topic of hell? To answer this, two periods in the history of the liturgy must be distinguished. (a) In ancient times the liturgy rarely mentioned hell. The Church of the martyrs, still in the glow of first fervor, longed for the Second Advent of the Lord; virginity and martyrdom were her ideals, while on all sides she was threatened with persecution. Under such conditions there was no need to use motives of fear as an incentive for religion, and therefore references to hell or damnation seldom occur in ancient liturgies.

(b) Later centuries, however, witnessed a great change. The Church became free and was protected by secular princes. Lukewarm and unworthy elements entered her fold; holy Mass and the sacraments no longer were esteemed so highly and the high morality of the age of martyrs began to wane. The Church, therefore, was obliged to strike harsher notes; she was forced to instill into her members the fear of punishment. During this period originated the liturgical texts treating more explicitly of judgment, damnation, and hell. From this period, too, dates today’s Mass formulary.

This change in liturgical mood is most evident in the Mass for the Dead. The oldest parts of the Requiem are permeated with joyous thoughts and sentiments on the resurrection, with petitions asking for “eternal light” and “peace” for the deceased. But the Libera after the Mass, which presents the judgment scene so dramatically, is the product of medieval spirituality. This latter epoch is also responsible for the prayers in the Ordinary of the Mass that are based on motives of fear, such as the Confiteor, pleas for deliverance from eternal damnation in the Canon and before the Communion, and the Domine, non sum dignus. Now what attitude should our piety take regarding the subject of hell? It would seem best to emulate the spirituality of the ancient Church. Most persons would rather act positively and consider Christianity from the brighter side. Sin and hell should hardly be our principal motivation. We want to be a holy people, a people who love their Father and are striving toward their Father’s house. Yet it is necessary, too, to blend joyful love of God with a due measure of fear, respect, and awe. From time to time the doctrine of hell must be adverted to and used as an incentive toward assuring our salvation. “If anyone thinks he stands, he should be careful for he is on the point of falling.”

1. Jesus Weeps over the City of Jerusalem. Let us first consider the setting of the Gospel account. It was the beginning of the last week of Jesus’ earthly ministry. The first PalmSundayhad come. Accompanied by an interested retinue, Jesus proceeded from Jericho to Jerusalem for the celebration of the Pasch. He did not, however, enter the Holy City at once but remained in a little village, Bethany, about an hour’s walk from Jerusalem. Here with the friendly family of Lazarus, Martha and Mary He stayed whenever He came to the City. Only a few weeks previously He had raised Lazarus from the dead, a miracle for which they naturally were very grateful. At the supper now prepared in honor of their divine Guest (a meal at which Lazarus too was present), Martha diligently did the serving while Mary anointed her Master’s head and feet.

The same day crowds came from Jerusalem over Mount Olivet to Bethany in order to greet Jesus and also to see Lazarus, who had lain three days in a grave. When these people returned, Jesus accompanied them, receiving their homage as King of the Jews. In the neighborhood of Bethany the foal of an ass was procured and upon it the disciples put their garments. Then Jesus seated Himself upon the animal and the triumphal journey into the royal City began. Upon the way the crowd spread out their garments, broke off palm branches and sang jubilantly: “Hosanna to the Son of David, blessed is He who comes in the Name of the Lord, the King of Israel!” Previously, as at the multiplication of the loaves of bread, Jesus always withdrew from such popular demonstrations; why did He now permit royal homage to be given Him? Because He was now going to His passion, and He willed to embrace death as a King, freely.

During that solemn entrance a noteworthy incident occurred; it is narrated by St. Luke in today’s Gospel. The royal procession was wending its way from Bethany over Mount Olivet, and as yet the Holy City could not be seen. Only when Jesus reached the summit of the Mount would Jerusalem with its temple lay suddenly before Him. Now the Jews loved their City with an intense love, and as often as pilgrims beheld it from a distance, they gave way to shouts of joy. Such, too, was the case in the present instance. The Jews were entering with the King of the Jews, with the true Messiah into the royal City, a new reason for unrestrained rejoicing. When Jesus had come to the top of the Mount and had glanced upon the City, He stopped indeed but did not cry out jubilantly. On the contrary, tears came to His eyes while He addressed the City sorrowfully: “If you only knew, particularly now, what really would bring you peace; but it is hidden from your sight.”

Mysterious words! For a thousand years the prophets had been foretelling the advent of a Messiah, of a Redeemer for the royal City. Here in this City the heavenly King would reign. And it is this very City that now meets Him in a hostile spirit, this very City that long since had resolved upon His death, that already had erected a bloody scaffold for His crucifixion. Such base ingratitude brings tears to Jesus’ eyes, although it is something else that makes Him weep so bitterly—His divine foreknowledge of the City’s destruction. He continues: “The days will come for you when your enemies will throw a trench around you . . . and beat you flat to the ground, and the children within your walls; they shall not leave for you a stone upon a stone, because you would not learn from the occasions when God visited you.”

These words of prophecy were fulfilled to the letter only forty years later when in the year 70 A.D. the Romans under the Emperor Titus besieged Jerusalem. The Jews resisted obstinately; the Romans became infuriated and retaliated with a frightful massacre when the City was taken. Temple and all were utterly destroyed, not a stone remaining upon a stone.

Thereupon Jesus descended the Mount into the City and entered the temple area. Here to His sorrow He must see how buyers and sellers were desecrating the holy place with goats and sheep, with screaming and bargaining. In righteous indignation He took a scourge and drove out those merchants, exclaiming: “It is written: My house is a house of prayer. You have made it a hangout for thieves.”

The question may be asked: What moral does the Church wish to inculcate by retelling this incident? It would not be truths or mysteries related to the passion, since it is not the Lenten season. No, the Church, looking deeply into the heart of Christ, knows that her Founder wept because of another reason. Jerusalem, the chosen City, the City that because of its temple became the dwelling-place of God Himself, was a type and image of the soul. Through baptism and holy Communion the soul has become the temple of God, the city of the divine King Christ, a city richly blessed but which through sin “does not know what really would bring it peace.”

The sanctified Christian soul that divorces itself from God through mortal sin resembles Jerusalem, the City that proceeded to crucify its Savior and King. St. Paul expressly says: Those who fall away crucify again to themselves the Son of God, making Him a mockery” (Hebr. 6:6). With this in mind we can understand the Church’s warning, an admonition given in all seriousness: Even the baptized soul, the soul blessed with sanctifying grace may perish eternally. Even the elect may go to hell! If the temple of your soul has become a “hangout for thieves” through sin, permit your Lord to drive out those intruders with the lash of His scourge!

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