Vol 11 Issue 43 ~ Editor: Rev. Fr. Courtney Edward Krier
October 27, 2018 ~ Our Lady on Saturday

1.      What is the Sacrament of Confirmation
2.      Feast of Christ the King
3.      St. Faro
4.      Family and Marriage
5.      Articles and notices

Dear Reader:

With the Feast of Christ the King we are reminded of our civic duties to promote the reign of Christ in society.

This is not by a false notion some promote that Catholics are supposed to establish a monarchy, but rather to encourage them to support the governing principles that are according to the Gospel. If a Catholic is not living a practical Catholic life, those principles are unknown. A dinner is not cooked by wanting it to be cooked; rather the dinner takes someone a long time to prepare. The person must be familiar with the different foods, must be familiar with the different flavors, must be familiar with how they must be prepared, what goes together, and what ingredients and spices should be more and what should be less. Someone does not go into the kitchen and just put things in a pot. Experience tells one that putting salt in the coffee is not the same as putting sugar. One who is a cook knows that following a recipe not always produces the desired results. The cake that should rise doesn’t because of unknown variables. The meat is tough instead of being tender. One with experience knows and adjusts. It is the same with our lives. If we are not directing them to live a spiritual life where Christ is reigning in our hearts, he cannot reign in our family and he certainly will not reign in society. This means that our own life must be according to the Gospel, and with that experience it allows us to guide our family according to the Gospel, and families will be able to move society to go in the direction of the Gospel because of the fruits that are visible. Imagine a man who takes is family to Mass every Sunday, who prays the Rosary every evening, who partakes of dinner and discussions with his family and in whom the children find an example of Catholic life. He wants every family to enjoy the same benefits his family has. Imagine other families doing the same, but also helping one another in each other’s needs. All this is spoiled when one is selfish and immoral as conflict emerges.

If the father is selfish and immoral then the family is selfish and immoral because there is no experience of the sacrifice that is needed to live a selfless and moral life. It is not that one does not know it takes selflessness and sacrifice—it’s that the peace and joy of such a selfless and sacrificial life was not experienced, only the gratification of the senses and the ego (pride). It leads to a blindness to the good that should be desired and perceives only what pleases the senses and ego as the experience of normalcy—and rejects what opposes that normalcy by reacting in anger.

The only way to overcome selfishness and immorality is to establish Christ as Ruler in one’s life—by renewing one’s baptismal promises, by perfectly observing the commandments of God and the precepts of the Church, by receiving the Sacraments. If this happens, one will see the good that becomes apparent in the family and one will clearly see how this should be observed in all of society. He will want Christ in society and will direct society to the good for which it was established: the common welfare of its citizens.

To believe that our elected officials of themselves will change society is to forget they are a mere reflection of their citizens—citizens who see in them what they want in their hearts. Is this not what the gods and goddesses of the ancient world were, reflections of the desires and passions of the people?

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

1917 Code of Canon Law Concerning Confirmation

TITLE 2

On Confirmation

CHAPTER 2

On the subject of confirmation¹⁰

Canon 786

One not washed by the water of baptism cannot be validly confirmed; moreover, in order that one be fruitfully and licitly confirmed, he must be constituted in the state of grace and, if he has obtained the use of reason, be sufficiently instructed.

Canon Law Digest (Vol. II, p. 189) adds the decrees that include decent and modest appearance and sufficient instruction (cf. AAS 27-11, Section II.)

Canon 787

Although this sacrament is not necessary as a means of salvation, it is not permitted for anyone, when occasion arises, to neglect it; indeed, pastors shall take care that the faithful approach it at an opportune time.

Canon 788

Although the administration of the sacrament of confirmation in the Latin Church is conveniently deferred until about the age of seven years, nevertheless, it can be conferred earlier if an infant is constituted in danger of death or there appear to the minister grave and just causes to expedite it.

The Canon Law Digest I includes this answer from the Code Commission regarding the Age for Confirmation (Cod. Com.) AAS 23-353.

The Code Commission was asked:

Whether c. 788 is to be understood in the sense that in the Latin Church the sacrament of confirmation cannot be conferred before the age of about seven years, except in the cases mentioned in that canon.

Reply. In the affirmative.

AAS 23-353; Cod. Com., 16 June, 1931.

Periodica, 21-38 (Vermeersch); J.P., 1931-254.

Later the Canon Law Digest II again has this reply from the Sacred Council of the Sacraments: Age for Confirmation (Reply, S. C. Sacr.) AAS 24-271.

The Sacred Congregation of the Sacraments, on 30 June, 1932, issued the following:

Many petitions have been sent to the Pontifical Commission for the Authentic Interpretation of the Code of Canon Law respecting the question of the age for confirmation as stated in c. 788, and the question whether the canon referred to is only a directive regulation or rather in fact mandatory.

Wherefore, the Eminent Fathers of this Pontifical Commission in plenary session on 7 June, 1931, considered the question: “Whether c. 788 is to be understood in the sense that the sacrament of confirmation cannot be conferred in the Latin Church before the age of about seven years, except in the cases mentioned in that canon.” To which question they responded: “In the affirmative.”

Since, however, in Spain and other places, especially in South America, the custom has flourished of administering the sacrament of confirmation to children before the age of reason, and even immediately after baptism, a further question was provoked by this response, requesting the S. C. Sacr. to state whether such a custom could still be followed.

Therefore, in plenary session the Eminent Fathers of this Sacred Congregation on 27 Feb., 1932, after mature deliberation, considered this proposition:

Question. Whether the custom, very old in Spain and obtaining in other places, of administering the sacrament of confirmation to infants before the use of reason, can be followed.

Reply. The illustrious Fathers responded: In the affirmative, according to the mind of the Church; et ad mentem: the mind of the Church is that unless grave and just causes interfere, the administration of the sacrament of confirmation should be deferred until about the age of seven. According to c. 788, where a contrary custom prevails the faithful should be diligently taught the law of the Latin Church respecting the administration of the sacrament of confirmation after proper catechetical instruction, which, as experience teaches, helps to refine the minds of youth, and strengthens them in Catholic doctrine.

In the audience of 2 March, 1932, the undersigned Secretary of the Sacred Congregation received from His Holiness, Pius XI, the ratification and confirmation of this response.

Lest, however, from this decision any error should creep in or there should be any misunderstanding concerning the intention of the sacred canons and the precept about the age of those admitted for first Holy Communion, the same Sacred Congregation declared it was truly opportune and even more conformable to the nature and effects of the sacrament of confirmation, that children should not approach the sacred table for the first time unless after the reception of the sacrament of confirmation, which is, as it were, the complement of baptism and in which is given the fullness of the Holy Spirit ( St. Thomas, III, q. 72, art. 2). They did not intend, however, to keep from the sacred table those who heretofore have been admitted when they had reached the age of discretion, even though they had no opportunity of receiving the sacrament of confirmation previously.

AAS 24-271; S. C. Sacr., Reply, 30 June, 1932.

Periodica, 21-276 (Fabregas).

The Canon Law Digest II then adds: In danger of death or for other grave cause, Confirmation may and should be administered before the age of seven. See c. 782; AAS 27-11, Section I, at end.

It has been the custom to administer the Sacrament of Confirmation in the United States at the age of 11 and older. The Canon Law Digest III brings out a decision by the Code Commission that one cannot forbid one under the age of 10. At the same time, there is the requirement of instruction prior to Confirmation which does not begin until one is at least 10. One just read that Canon Law gives the age of seven. Prior to Pope Saint Pius X encouraging that children who have reached the age of reason (about 7 years of age) to receive their First Holy Communion, First Holy Communion was normally administered when children were 11 years of age. With the decree Quam Singulari (Sacred Congregation for the Sacraments, August 8, 1910), most Catholic Schools and parishes changed the system of preparation for the Sacraments for the children now to receive First Communion in second grade and Confirmation in sixth grade. With the course of study being provided at that grade level, it meant that children were not instructionally-wise prepared according to the new plan of instructions, though more was required than when the Sacrament of Confirmation was administered to children when in second grade. Those who still wanted their children to be confirmed according to a temporal tradition, just as we saw above regarding Spain and Latin America, obtained this reply:

Ordinary Cannot Forbid That Confirmation Be Administered to Children Under Ten (Code Com., 26 March, 1952) AAS 44-496.

The Code Commission was asked:

Whether, considering canon 788, a mandate of the local Ordinary forbidding that the Sacrament of Confirmation be administered to children who have not reached the age of ten years, should be sustained.

Reply. In the negative.

Given at Rome, from Vatican City, 26 March, 1952.

AAS 44-496; Code Com., 26 March, 1952. Annotations, Monitor Ecclesiasticus, 1952, p. 408 (Bidagor).

The next canon addresses the presence and respect of the confirmandi during administration of the Sacrament of Confirmation.

Canon 789

If there are many to be confirmed, they should be present for the first imposition or extension of the hands and should not leave until the rite has been completed.

                                    (To be continued)

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Dr. Pius Parsch

The Church’s Year of Grace (1958)

FEAST OF CHRIST THE KING

Tu Rex gloriae, Christe!

1. “The feast of our Lord Jesus Christ, the King”—in these words the Roman Martyrology announces today’s solemnity. Instituted by Pope Pius XI on December 11, 1925, it is the most recent of feasts in honor of our Lord. The purpose of the feast is to renew in the minds and hearts of the faithful the ancient concept of Christ as divine King who, enthroned at the right hand of the Father, will return at the end of time in might and majesty. It is true that in the liturgy’s sacred sanctuary this concept of Christ and His kingship has never lost lustre. It accompanies us throughout the Church’s year of grace; daily we are brought face to face with it in missal and breviary; but the faithful to a great extent have forgotten it. The stern truth of divine kingship will give something meaty and strengthening to popular piety so strongly inclined toward sentimentalism. Furthermore, the faithful will be led to visualize Christ as He is presented in the liturgy. Therefore we lovers of liturgy see in this feast a wonderful help to our efforts in behalf of objective or sacramental piety.

2. Because translations of the texts proper to this feast are easily found in missals and English breviaries, everyone can celebrate the festivity in its entirety along with and in the spirit of the Church. Already on days previous we will acquaint ourselves with the jubilant prayers of first Vespers. Well-chosen antiphons put before us the picture of Christ, the King of peace, whose kingdom is eternal, to whom all rulers pay homage. During the leisure of the evening hours we will pray the feast’s prayer-drama, Matins, in spiritual union with the universal Church. The psalms, selected because of their rich allusions to royalty and kingship, are adorned by antiphons which clearly and beautifully set forth the mystery of the feast. The Lessons are appropriate. Those of the first nocturn (as also the Epistle) are culled from St. Paul’s Christological letter to the Colossians; in a masterly way they describe Christ’s royal sway over the Church and the world.

Taken from Pius the Eleventh’s encyclical, the Lessons of the second nocturn in direct and solemn words authentically teach the import and meaning of our feast. The most important Lesson of the third nocturn, the Gospel pericope, is excellently commented upon by that great Father of the Church, St. Augustine. Since the texts of all these Readings can so easily be had, we will give them no further consideration here. The responsories to the Lessons are a blossoming orchard of inspirational Biblical quotations dealing with the kingship of Christ (the first four from the Old Testament, the last four from the New Testament). In the rising sun (a type of Christ) on the morning of the feast, we greet the divine King over all suns, “who delivered us from the power of darkness and made us worthy to be partakers of the lot of the saints in light” (Col. 1: 12-13). Thus prepared, we go to Mass.

3. Holy Mass (Dignus est Agnus). The words of the Introit antiphon, taken from the apocalyptic vision of the apostle John, place us in the presence of our King’s heavenly throne; as the immolated Lamb of God He stands resplendent with royal majesty even in these our times, and therefore is worthy to receive royal homage from all. With lively enthusiasm Christ’s kingdom of peace is appraised in the Introit psalm (71). After a Prayer of thanksgiving for our incorporation into the family and kingdom of God, the Apostle of the Gentiles describes the exalted, all-powerful Head of this family and of this kingdom (Epistle). Christ is “the image of the invisible God; in Him were all things created; He is before all and in Him all things consist; He is the head of the Church, that in all things He may hold the primacy.” What a magnificent portrayal of our God-Man King!

In spirit and in content the chant that follows is consonant with the Lessons—an echo to the Epistle, a harbinger of the Gospel. The Gradual is an act of royal homage (Ps. 71); theAlleluia verse is culled from Daniel’s prophecies concerning the Messianic kingdom. In the Gospel we see Christ standing as a prisoner before Pilate. The official representative of Caesar, seated in judgment, asks: “Are You a king?” “I am a king.” A more clear, precise and absolutely true reply could not have been given. It came from the lips of One soon to be crowned with thorns, of One soon to be exposed to the greatest ignominy in royal mantle and sceptre, but One who ever rules as King of time and eternity on heaven’s high throne. Prior to the institution of our feast, this passage from the Gospel of the beloved apostle John was read only during the Passion on Good Friday. Throughout the Catholic world it now is sung as the Gospel on the great feast of the kingship of our Lord Jesus Christ. It serves well as a towering climax to the day’s liturgy. The two remaining processions are graced with psalms of kingly content, Psalm 2 (Off.) and Psalm 28 (Comm.). During the holy Sacrifice Christ appears in our midst: “The Lord will sit enthroned forever; the Lord will bless His people with peace” (Comm.). The sacrificial Banquet is a royal banquet today.

4. Meditation. (a) Christ as represented during past centuries. We may ask, how did Christians picture Christ to themselves in times past? Of course, there has never been any substantial change in truths regarding the personality of Christ, but there have been accidental modifications in consequence of greater emphasis being placed either upon His divinity or upon His humanity. This was true already in apostolic times. The synoptic Gospels (Matthew, Mark, Luke) stress Christ’s human nature and depict Him as the Son of Man journeying through Judea preaching and doing good. St. John, however, sees Christ in a more divine light; and in his mystical apocalypse on Patmos the divinely radiant King of the heavens stood before him as “the King over all the kings of earth.”

This majestic conception of Christ the infant Church adopted for use in her cemeteries and churches. From the apses of ancient Christian basilicas mosaics of the majestas Dominishone in rich and golden colors. It was the artistic expression of their belief in the truth that the glorified God-King appeared on the throne of the altar during Mass, a sign of His Second Advent. This conception of Christ remained in the minds of the faithful until the Middle Ages. Crucifixes were royal ensigns before which the Conqueror was enthroned….

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