Vol 11 Issue 35 ~ Editor: Rev. Fr. Courtney Edward Krier
September 1, 2018 ~ Saint Giles, opn!

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

Dear Reader:

I am sure that we have all heard of the letter from the Vatican Nuncio to the United States concerning McCarrick and that Bergoglio removed restrictions despite knowledge of his deeds. It is a warning to faithful Catholics that they must not expect their priests to be social creatures but mediators between the faithful and God. This means that they must be able to offer a sacrifice that is pleasing not simply because it is Mass, but because their lives are pleasing to God and an example to their flock.

The Conciliar Church has destroyed any possibility of reversing its perversity within its ranks because instead of teaching and providing the means of salvation—all bound to the striving for sanctification—it teaches humanism, ecumenism, socialism, progressivism, liberalism, climaticism, ecologism, homosexualism. Look at the list of events for the Archdiocese of Los Angeles and there is nothing about self-denial, taking up one’s cross, becoming a saint, rather the list is activism for illegal immigrants to receive government assistance, care for world climate, meeting with others for peace by erasing differences (why call yourself a Catholic if you are no different than a Jew or Mohammedan?). It is about embracing sodomites so they do not have to sin in the closet, but can do so in front of our children.

Office for Worship:  World Day of Prayer for Care of Creation, and Season of Creation; September and October

The Office for Worship offers the following resources for the World Day of Prayer for Care of Creation (Saturday, September 1); and the Season of Creation (from Saturday, September 1, through Thursday, October 4, the feast day of St. Francis of Assisi).  In 2015, Pope Francis declared September 1 as the World Day of Prayer for Care of Creation.  September 1 to October 4 (the Feast of St. Francis of Assisi) was also promulgated as the Season of Creation.  Below are links to some resources to help parishioners and parishes pray for the care of creation, and to take action in caring for the earth.

Prayer for Care of the Earth http://www.usccb.org/prayer-and-worship/prayers-and-devotions/prayers/prayer-to-care-for-our-common-home.cfm

Invitation by Pope Francis proclaiming the World Day of Prayerhttps://catholicclimatemovement.global/world-day-of-prayer/

September 1: World Day of Prayer for the Care of Creation

Document announcing the establishment of the World Day of Prayerhttp://w2.vatican.va/content/francesco/en/letters/2015/documents/papa-francesco_20150806_lettera-giornata-cura-creato.html

Suggested Ecumenical Prayer servicehttps://francis35.org/english/ecumenical-celebration/

Web link to sign the pledge to care for the Earthhttp://livelaudatosi.org/

and:

International Peace Day, “Our Faith Response to the Right to Peace,” Sunday, September 23, in Encino

The Office of Ecumenical and Interreligious Affairs, along with Pax Christi, All Saints Middle East Ministry, and other groups, is sponsoring a celebration of International Peace Day, “Our Faith Response to the Right to Peace.”  It will be held on Sunday, September 23, from 11:00 a.m. to 4:00 p.m., at Holy Spirit Retreat Center in Encino.  The event is meant to build understanding and respect between different faith traditions; education (sic!) people about the United Nations Declaration of Human Rights; and learn more about peace, human rights, conflict, and the role of faith or religion.  Speakers will include:  Ms. Hedab Tarifi, Rabbi Ron Stern, and the Rev. Sandra Olewine.  Cost is $10 per person, and includes lunch; however, no one will be turned away for lack of payment.  Reservations are requested to have the appropriate amount of food prepared for lunch.  For reservations, please contact: interfaithpeacegarden@gmail.com

Rejecting everything Catholic but the name; in fact, living worst than pagans and pagan priests and priestesses, the Conciliar Church has nothing to offer for bringing the world back to Christ. That is why unfortunately more people are willing to listen to Protestants, because they glory in their sins—they will tell you that they committed crimes, cheated on their wife or husband; but now they are saved because they have let Christ enter into their lives. They don’t tell people you cannot marry a second time after divorce, you can. They don’t tell people you cannot take contraceptives, you can. They don’t tell people you have to go to church, just maybe participate in a bible study at your own home. But the Conciliar Church tells people you cannot remarry after a divorce, but then grants annulments so they can remarry; that you cannot take contraceptives but teach you if your conscience tells you it is alright, your conscience is supreme and you may follow it; that you have to attend Mass, but if you don’t it isn’t a sin. So their laws become null and void. And, instead of demanding chastity, the Conciliar Church enrolls young men with perverse tendencies and dismisses men trying to live a virtuous life.

And the ten horns which thou sawest in the beast: these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her with fire. For God hath given into their hearts to do that which pleaseth him: that they give their kingdom to the beast, till the words of God be fulfilled. And the woman which thou sawest, is the great city, which hath kingdom over the kings of the earth. (17:16-18)

Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues. For her sins have reached unto heaven, and the Lord hath remembered her iniquities. (18:4-5)

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

WHAT IS THE SACRAMENT OF CONFIRMATION?

by Rev. Courtney Edward Krier

XIV

Catechism of the Council of Trent

On the Sacrament of Confirmation

Urgent necessity of the Sacrament of Confirmation

IF ever there was a time that demanded the assiduity of the pastor in explaining the Sacrament of Confirmation, it is doubtless the present, when there are found in the Church of God many by whom it is altogether omitted; whilst very few study to derive from it the fruit of divine grace, which its worthy reception imparts. That this divine blessing, therefore, may not these days seem through their fault, and to the serious injury of their immortal souls, to have been conferred in vain, the faithful are to be instructed, on Whitsunday, and on such other days as the pastor shall deem convenient, in the nature, efficacy, and dignity of this Sacrament; so as to make them sensible that not only is it not to be neglected, but that it is to be approached with the greatest reverence and devotion.

Why call confirmation

To begin therefore with its name, the pastor will inform the faithful that this Sacrament is called Confirmation, because, if no obstacle is opposed to its efficacy, the person who receives it, when anointed with the sacred chrism by the hand of the bishop, who accompanies the unction with these words: “I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost,” is confirmed in strength by receiving new virtue, and becomes a perfect soldier of Christ. (Conc. Aur. c. 3, item Flor.)

Confirmation a Sacrament

That confirmation has all the conditions of a true Sacrament has been at all times, the doctrine of the Catholic Church, as Pope Melchiades, (Epist. ad Episcop. Hispan. c 2. ep. 4, ante finem) and many other very holy and ancient pontiffs expressly declare. The truth of this doctrine St. Clement could not have confirmed in stronger terms than when he says, “All should hasten, without delay to be born again to God, and then to be sealed by the bishop, that is, to receive the seven-fold gift of the Holy Ghost; for, as we have learned from St. Peter, and as the other Apostles taught in obedience to the command of our Lord, he who contumeliously and not from necessity, but voluntarily neglects to receive this Sacrament, cannot possibly become a perfect Christian.” (Habes decreta horum Pontificum de consecrat dist. 5.)  This same doctrine has been confirmed, as may be seen in their decrees, by the Urbans, the Fabians, the Eusebius’s, pontiffs who, animated with the same spirit, shed their blood for the name of Christ. It is also fortified by the unanimous testimony of the Fathers, amongst whom Denis the Areopagite, bishop of Athens, teaching how to consecrate and make use of the holy ointment, says: “The priest clothes the person baptized with a garment emblematic of his purity, in order to conduct him to the bishop; and the bishop signing him with the holy and divine ointment, makes him partaker of the most holy communion.” (S. Dionysius de Eccles. Hierar. c. 2.) Of such importance does Eusebius of Cæsarea deem this Sacrament, that he hesitates not to say, that the heretic Novatus could not receive the Holy Ghost, because, having received baptism, he was not, when visited by severe illness, sealed with the sign of chrism. (Lib. 6. histor. cap. 43.) On this subject we might adduce testimonies the most conclusive from St. Ambrose in his book on the Initiated, (Lib. de iis qui myst. initiantur. c. 7, lib. 2, c. 104.) and from St. Augustine in his works against the epistles of the Donatist Petilian: so convinced were they, that no doubt could exist as to the reality of this Sacrament, that they not only taught the doctrine, but confirmed its truth by many passages of Scripture, the one applying to it these words of the Apostle: “Grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption,” (Eph. iv. 30.) the other, these words of the Psalmist: “like the precious ointment on the head, that ran down upon the beard of Aaron,” (Psalm cxxxii. 2.) and also these words of the same Apostle, “The charity of God is poured forth in our hearts by the Holy Ghost who is given to us.” (Rom. v. 5. Confirmationem esse sacramentum habes insuper ex Ambros. de Sacr. lib. 3, c. 2, lib. de Spiritu Sancto, c. 6 et 7, item Aug. de Trinit lib. 15, c. 26, et in epist. Joan tract 3 et 6, et in Psalmis 26, et ante hos omnes. Tertul. lib. de Resurr. car. Cypr. epist 7. Origen, horn. 9, in Levit Hieron. contr. Lucif. Cyril Hieros. Catech. 3.)

Confirmation entirely different from baptism

I Confirmation, although said by Melchiades to have a most intimate connexion with baptism, (Epist ad Episc. Hisp. in med.) is yet an entirely different Sacrament: the diversity of the grace which each Sacrament confers, and the diversity of the external sign employed to signify that grace, obviously constitute them different Sacraments. As by the grace of baptism we are begotten to newness of life, and by that of confirmation grow to full maturity, “having put away the things of a child,” (1 Cor. xii. 11.) we can hence sufficiently comprehend that the same difference which exists in the natural order between birth and growth, exists also in the supernatural, between baptism which regenerates, and confirmation which imparts full growth and perfect spiritual strength.

II Again, if the new difficulties which the soul has to encounter, demand the aid of a new and distinct Sacrament, it is obvious that as we have occasion for the grace of baptism to stamp upon the soul the impress of the true faith, so it is of the utmost advantage that a new grace fortify us with such intrepidity of soul, that no danger, no dread of pains, tortures, death, have power to deter us from the profession of the true faith. Hence, Pope Melchiades marks the difference between them with minute accuracy in these terms: “In baptism,” says he, “the Christian is enlisted into the service, in confirmation he is equipped for battle; at the baptismal font the Holy Ghost imparts the plenitude of innocence, in confirmation the perfection of grace; in baptism we are regenerated to life, after baptism we are fortified for the combat; in baptism we are cleansed, in confirmation we are strengthened; regeneration saves by its own efficacy those who receive baptism in peace, confirmation arms and prepares for the conflict.” (Loco citato.) These are truths not only recorded by other Councils, but specially defined by the Council of Trent, and we are therefore no longer at liberty not only to dissent from, but even to entertain the least doubt regarding them. (Laod. can. 48, Meld. c. 6. Florent. et Constant. Trid. sess. 7.)

Instituted by Christ.

But, to impress the faithful with a deeper sense of the sanctity of this Sacrament, the pastor will make known to them by whom it was instituted; a knowledge the importance of which with regard to all the Sacraments, we have already pointed out. He will, accordingly, inform them that not only was it instituted by our Lord Jesus Christ, but as St. Fabian Bishop of Rome testifies, the chrism and the words used in its administration were also appointed by him: a fact of easy proof to those who believe confirmation to be a Sacrament, for all the sacred mysteries are beyond the power of man, and could have been instituted by God alone. (Epist. 2, initio.)

Its matter, Chrism.

Of the component parts of the Sacrament, and, first, of its matter, we now come to treat. The matter of confirmation is chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated, by ecclesiastical usage, to signify ointment composed of oil and balsam, and solemnly consecrated by the episcopal benediction. A mixture of oil and balsam, therefore, constitutes the matter of confirmation; and this mixture of different elements at once expresses the manifold graces of the Holy Ghost, and the excellence of this sacrament. That such is its matter the Church and her councils have uniformly taught; and the same doctrine has been handed down to us by St. Denis, and by many other fathers of authority too great to be questioned, particularly by Pope Fabian, (Epist. 3. ad Episc. Orient.) who testifies that the Apostles received the composition of chrism from our Lord, and transmitted it to us. (Vid. Aug. in Ps. 44. vers. 9. et lib. 13. de Trinit. cap. 26. Greg, in 1. cap. can. Conc. Laod. cap, 48. et Carth. 2 c. 2. et3. c. 39. Dionys. de Eccl. Hierar. c. 2. et 4. De oleo vide Ambr. in Ps. 118 et lib. de Spiritu Sancto, cap. 3. Cyprian Epist 70.)

Propriety of Chrism as its matter To declare the effects of Confirmation, no sacramental matter could have been more appropriate than chrism: oil, by its nature unctuous and fluid, expresses the plenitude of divine grace which flows from Christ the head, through the Holy Ghost, and is poured out, “like the precious ointment on the head, that ran down upon the beard of Aaron, to the skirt of his garment;” (Ps. cxxxii. 2.) for “God anointed him with the oil of gladness, above his fellows,” (Ps. xliv. 8.) and “of his fulness we all have received.” (John i. 16) Balsam, too, the odour of which is most grateful, signifies that the faithful, made perfect by the grace of Confirmation, diffuse around them, by reason of their many virtues, such a sweet odour that they may truly say with the Apostle; “We are the good odour of Christ unto God.” (2 Cor. ii. 15.) Balsam has also the quality of preserving incorrupt whatever it embalms; a quality well adapted to express the virtue of this Sacrament; prepared by the heavenly grace infused in Confirmation, the souls of the faithful may be easily preserved from the corruption of sin.

Chrism, why consecrated, and by bishops only.

The chrism is consecrated with solemn ceremonies, by the bishop. That this its solemn consecration is in accordance with the instructions of our Lord, when at his last supper he committed to his Apostles the manner of making chrism, we learn from Pope Fabian, a man eminently distinguished by his sanctity, and by the glory of martyrdom. (S. Fab. papa, uti supra.) Indeed, reason alone demonstrates the propriety of this consecration; for in most of the other sacraments, Christ so instituted the matter as to impart to it holiness; it was not only his will that water should constitute the matter of the Sacrament of Baptism, when he said: “Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God;” (John iii. 5.) but he also, at his own baptism, imparted to it the power of sanctifying; “The water of baptism,” says St. Chrysostome, “had it not been sanctified by contact with the body of our Lord, could not cleanse the sins of believers.” (Hom. 4. oper. imperf. et habetur de consec. Dist. 4. c. Nunquid.) As, therefore, our Lord did not consecrate by using the matter of confirmation, it becomes necessary to consecrate it by holy and devout prayer, which is the exclusive prerogative of bishops, who are constituted the ordinary ministers of this Sacrament.

Form of the Sacrament of Confirmation.

The other component part of this Sacrament, that is to say, its form, comes next to be explained. The faithful are to be admonished that when receiving Confirmation, they are, on hearing the words pronounced by the bishop, earnestly to excite themselves to sentiments of piety, faith, and devotion, that on their part no obstacle may be opposed to the heavenly grace of the Sacrament. The form of Confirmation consists of these words: “I SIGN THEE WITH THE SIGN OF THE CROSS, AND I CONFIRM THEE WITH THE CHRISM OF SALVATION, IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST.” Were we to acknowledge the incompetency of reason to establish the truth and strict propriety of this form, the authority of the Catholic Church, by which it has been at all times taught and recognised, would alone be sufficient to dispel all doubt on the subject: judging of it, however, by the standard of reason, we arrive at the same conclusion. The form of the Sacrament should embrace whatever is necessary to explain its nature and substance; with regard to the nature and substance of Confirmation, there are three things that demand particular attention, the divine power, which, as a primary cause, operates in the Sacrament; the spiritual strength which it imparts to the faithful unto salvation; and lastly, the sign impressed on him who is to engage in the warfare of Christ. The words “in the name of the Father, and of the Son, and of the Holy Ghost,” with which the form closes, sufficiently declare the first; the second is comprised in the words, “I confirm thee with the chrism of salvation”; and the words, “I sign thee with the sign of the cross,” with which the form opens, convey the third.

The bishop, its ordinary minister.

To whom principally, is intrusted the administration of this Sacrament, is a matter to which the pastor will also call the attention of the faithful. There are many, according to the prophet, who run and yet are not sent; and hence the necessity of informing the faithful who are its true and legitimate ministers, in order that they may really receive the Sacrament and grace of Confirmation. (Trid. Sess. 23. c. 4. et can. 7.) That bishops alone are the ordinary ministers of this sacrament, is the doctrine of Scripture; we read in the Acts of the Apostles, that when Samaria had received the Gospel, Peter and John were sent to them and prayed for them, that they might receive the Holy Ghost; “for he was not yet come upon any of them, but they were only baptized, in the name of the Lord Jesus.” (Acts viii, 14. 16.) Here we find that he who administered baptism, having only attained the degree of deacon, had no power to administer confirmation; its administration was reserved to a more elevated order of the ministry, that is, to the Apostles alone. Whenever the sacred Scriptures speak of this Sacrament, they convey to us the same truth. We have also the clearest testimony of the Fathers, and, as may be seen in the decrees of their Popes, of Urban, of Eusebius, of Damasus, of Innocent, and of Leo. In confirmation of the same doctrine, we may also add that St. Augustine loudly complains of the corrupt practice which prevailed in the Churches of Egypt and Alexandria in his day, a practice according to which priests presumed to administer the Sacrament of Confirmation.” (Episcopum ministrum esse ordinarium Confirmationis tradunt Urbanus Papa Epist. ad omnes Christianos in fine; Eusebius Papa Epist. 3. ad Episcop. Tusciee et Campaniee Damasus Papa, Epist, 4. ad Pros, et easterns Episc. Orthod. circa med. Innocentius Papa Epist. 1. ad Veren. c. 3. Leo Papa Epist. 88. ad Germanæ et Gallic. Episc. Melchiades Papa, Epist, ad Episc. Hispaniae. Clemens item Papa, Epist 4. Concil Wormaciense, c. 8. et Florent de Sacram. Horum summorum Pontificum Epist. habentur in tomis Conciliorum fere omnes in primo juxta cujusque ætatem. Vide insuper August, in quæst. novi Testam. quæst. 42.)

Propriety of restricting Confirmation to bishops.

To illustrate the propriety of restricting the exercise of this function to the episcopal office, the following comparison may be found not inappropriate. As in the construction of an edifice, the artisans, who are inferior agents, prepare and dispose mortar, lime, timber, and the other materials; whilst, however, the completion of the work belongs to the architect; so in like manner should Confirmation, which is as it were the completion of the spiritual edifice, be administered by no other than episcopal hands.

                                                                                                (To be continued)

————————–

Dr. Pius Parsch

The Church’s Year of Grace (1959)

FIFTEENTH SUNDAY AFTER PENTECOST

I am the Resurrection and the Life

A wonderful Sunday Mass! It could be entitled: “Easter and the Parousia.” In two ways Christ raises men from death to life: spiritually through grace at baptism, bodily through glory at the parousia. Every Sunday brings Easter and the parousia together in the Eucharistic sacrifice (a) by renewing the graces of baptism; (b) by effecting beforehand the meeting with Christ proper to the Second Advent; and (c) by bestowing through the Bread of Life the pledge of bodily resurrection. These various truths receive excellent attention in today’s holy Mass.

1. Transition to “The Church’s Harvest Time.”Since Pentecost Sunday our spiritual sights have been fixed upon two principal areas, Easter, namely, and our present circumstances of life. The memory of Easter kept us busy renewing and perfecting our baptismal graces, while the impact of the moment called for continual struggle against the forces of hell. Therefore the subject matter typical of past Sundays was either a miracle cure presented as a sign of spiritual renewal, or an account concerning the two kingdoms, God’s kingdom versus Satan’s. As has often been observed, Mother Church did not leave us choose our line of action, for that choice was already made at baptism; rather she sought to conduct a spiritual analysis by shining her light into our hearts to show that contrary wills are still operative. With today’s liturgy a new turn in the post-Pentecostal liturgy may be noted, with emphasis on the parousia, Christ’s Second Advent. We are entering the final phase of the Church’s year of grace, the period devoted to preparation for the Lord’s return. It may be named “the Church’s Harvest Time.”
2. Structure Analysis.Does our Mass formulary today possess a unifying theme? Definitely. It is that of death and life. The key texts are the following: “If we live by the spirit, by the spirit let us also walk” (Epist.). “Young man, I say to thee, arise” (Gosp.). “The Bread that I will give is My flesh for the life of the world” (Comm.). Applying these passages to ourselves, we may say: The divine life of grace we received from Christ at baptism; through the Eucharist it is maintained and brought to maturity. Our external activity must bear witness to our internal transformation. This spiritual reality is dramatically visualized in the Gospel episode. At the Entrance Chant and Collect our prayer rises as if from the bier of the dead youth of Naim; but the Epistle, Gradual and Alleluia presuppose the resurrection loudly proclaimed in the Gospel and effected in the Sacrifice proper. The Offertory antiphon comes from hearts grateful for spiritual resurrection.

The relation of the Gospel to the Epistle is analogous to that between dogma and moral. Accordingly the Epistle takes second place from the viewpoint of content; you have been raised up from death to life; if now you live by the spirit (i.e., possess sanctifying grace), you must act accordingly (i.e., show the fruits of the spirit). It is a categorical imperative that finds an echo in the Secret and Postcommunion. Try to discover further applications of this unifying theme.

1. Holy Mass (Inclina, Domine).Today the child of God enters the sanctuary not with a face beaming and transfigured, but rather as an exile, care-worn, struggling, oppressed by the week’s heavy burdens. Here in the sanctuary he seeks “joy,” here he “lifts up his soul” to God (pray the entire psalm, for by employing the first verse of a psalm as the antiphon, the liturgy wishes to include the whole psalm in the thought pattern). Men stand in continual need of God’s great mercy to “cleanse and defend” them, otherwise no one would be saved (Coll.).

In the Epistle, which has links to that of last Sunday, St. Paul discourses on life in the spirit in opposition to actions of the flesh. He gives practical advice summarized succinctly in the words: “Let us also walk in the spirit.” The Epistle represents a fine synthesis of excellent norms for daily life and instils in our hearts certain lessons on community spirit: no vainglory, no envy among Christians; meekness and compassion toward those who fail; “bear one another’s burdens in order to fulfill the law of Christ”; “do good to all men but especially to those who have the faith.” Mother Church is ever keeping before our eyes the ideal: a parish community united in the love of God!

With the Gradual, and more so with the Alleluia, Easter sunshine breaks through the clouds; and presently Christ, “the great Lord and great King over all the earth,” Christ who raises men from the dead, stands before us in the Gospel. We may note a definite climactic development in the texts from the “Lord, have mercy” of the Introit, to the Church’s anxious and solicitous pastoral prayer for her children in peril (Coll.), to the sincere pleas of St. Paul (Epist.). In the Gradual the clouds part, permitting the sun to cast its bright Easter light in the Gospel. Finally in the Sacrifice proper, Christ implants the divine seed wheat in our souls to bear the fruit of eternal life.

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