Vol 11 Issue 47 ~ Editor: Rev. Fr. Courtney Edward Krier
November 24, 2018 ~ Saint John of the Cross
1. What is the Sacrament of Confirmation
2. Last Sunday after Pentecost
3. Saint Catherine of Alexandria
4. Family and Marriage
5. Articles and notices
Dear Reader:
Does God Will Evil? Is God responsible for evil? This is a common question as mankind suffers the consequences of its decisions.
One could simply state: No. But then who takes the blame. One could simply state yes, and then one would admit that God is evil and unjust. Both simple answers seem unacceptable to an inquiring mind and that is true. God cannot be evil because by nature He is absolute goodness. God cannot will evil because He that would make Him evil. But man does not want to accept responsibility, either.
Although man may not know the full consequences of his decisions, God does know. A Catholic already learned in Catechism class that this is why the angels, once they rebelled, could not turn back from their decision—because they clearly saw the consequences of their decision and still made it. But man is able to repent because he does not have such knowledge. God knows all things including all the possibilities, and in His wisdom He directs the decision I make, though it be a bad decision, to, in the end, bring about good.
Already, in creating man with freewill, He knows that man can choose evil, but He also knows that man can choose Him and that is why He gave freewill. In His Wisdom He knows He obtains more glory by allowing man this freedom than refusing to create man. In His wisdom He knows that even though most men will condemn themselves (just as the fallen angels), He cannot deprive them of their choice. He also knows that the acts of wicked men will test the virtue of good men and His justice and mercy will be made manifest. He has already established that man living here on earth would be as a means for increasing the union he has with God by choosing to do His will and making the earth a place where His Name is glorified. When Saint Thomas speaks of contingencies, he is addressing the realm of possibilities and God’s ability to bring good from the evil; and that God permits evil knowing that it must exist if free will is given to His creatures; He knows free will is necessary if there is to be a choice to choose Him. All creatures by their very nature give Him glory; only angels and humans can choose to give that glory.
The saying, God brings good out of evil, therefore, is because God, in His Wisdom, knows that in allowing these evils it can be the means of turning man back to Him, to purify those who seek Him but are still attached to earthly things, to provide an opportunity for man to grow closer to Him by suffering patiently in this life: And we know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints. (Rom. 8:28)
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 5
On recording and proving the conferral of confirmation
Canon 798
The pastor will inscribe the name of the minister, the ones confirmed, the parents and sponsors, and the day and place of the confirmation in a special book, beyond the annotation [he needs to make] in the book of the baptized mentioned in Canon 470, § 2.
The Canon Law Digest points out the obligation to record the sacraments in the Church Registry of the Parish Church even if exempt or invested right. This means one may retain the records, but the notation must be made in the baptismal register and, therefore, the notice of reception of the sacrament of Confirmation must be sent to the Church of baptism. The following is a case clarifying the question:
Confirmation Record: Claim of Vested Right to Keep Record (Case, S. C. Conc.)AAS 11-280.
Facts. A canon of a cathedral Chapter, who also acted as sacristan, claimed by immemorial custom the exclusive right to keep the confirmation record, and was allowed, according to diocesan regulations, to charge a small fee for certified copies of records. On the enactment of the Code, he was ordered (by the Vicar Capitular, sede vacante), to transmit the record of each confirmation to the pastor for entry in the baptismal record as required by c. 470, § 2. From this order the sacristan-canon appealed on the ground· that it deprived him of a vested right.
Decision. The decision was in substance as follows:
Strictly speaking, the right to keep the confirmation record may be recognized, for the following reasons: (1) it is a vested right, protected by c. 4; (2) it is an immemorial custom, protected by c. 5; (3) it is not revoked by the Code (cf. c. 6) since it is not contrary to the principal provision of c. 470.
However, the appellant can by no means claim exemption from the requirement of c. 470, § 2, which requires that the record be transmitted to the pastor for entry in the baptismal record. As appellant, under this condition, can derive no profit from his right, but rather will be put to considerable expense from its exercise, he has decided to renounce it in favor of the cathedral Chapter, which, however, has in turn decided that it would be preferable to conform simply to the Code, and let each pastor keep the confirmation record.
Under these circumstances, the recourse is denied, and it is ordered that the discipline of the Code be put into practice.
(AAS 11-280; S. C. Conc., Resolutio, Melphicten., 8 Feb., 1919. Periodica, 9-65; Irish E.R., 1919-156.)
When Russia fell to the Bolsheviks, the atheistic Marxists destroyed Churches and Church records. Priests had to secretly administer the sacraments. The Vatican set up a Commission to handle the activities of the clergy in Russia and it issued the following to ensure that records were noted and preserved:
Parish in Russia: Notice to Be Sent to Commission (Commission for Russia) AAS 20-260.
The Russian Commission issued the following Decree:
To prevent the dispersion of ecclesiastical documents which can easily occur, not without grave loss, while the present circumstances in Russia continue, the Pontifical Commission for Russia, with the approval of His Holiness, Pius XI, decrees:
Until otherwise provided, all notices which are to be given to the pastor of baptism according to canons 470, § 2, 576, § 2, 798, 1011, and 1103, § 2, shall he sent to this Pontifical Commission by those whose duty it is, if the parish of baptism is within the limits of the Russian jurisdiction.
AAS 20-260; Commission for Russia, 13 July, 1928. Periodica, 17-206.
This obligation to have available the Sacramental records should not be taken lightly as the faithful should be able to obtain a record of the reception of the Sacraments without any inconvenience—even the faithful who are not within an established quasi-parish. It is distressing when a young man or young woman wishes to receive the Sacrament of Confirmation or Matrimony and, because of the neglect of the priest, they cannot obtain the necessary certificates of reception of the required Sacraments. A priest, who, like missionaries, must travel from Mass Center to Mass Center must also keep careful records and have them deposited with at least a quasi-parish that is able to retain the records and send the certificates to those requesting. Vagabond priests should not be tolerated because even though they may validly say Mass, they are not living up to their obligation of being ministers of the Church (i. e., Bishop) and her laws, thereby bringing disorder and scandal.
Canon 799
If the proper pastor of the one confirmed was not present, the minister himself or through another shall inform the pastor about the conferral as soon as possible.
Canon 800
In order to prove the conferral of confirmation, if it is not prejudicial to anyone, it suffices that there be one witness above all exception, or the oath of the one confirmed [suffices], unless confirmation was received while an infant.
With Canon 798 in mind, this should not be the norm as many believe they were confirmed, but upon further investigation it is found out that they did not receive the Sacrament or that it was not valid.
In conclusion, the decision of the Church, especially under Popes Pius XI and Pius XII, to extend faculties to priests to confirm under certain circumstances was to put emphasis of its necessity, not to diminish its dignity.
(To be continued)
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Dr. Pius Parsch
The Church’s Year of Grace (1958)
LAST SUNDAY AFTER PENTECOST
The Son of Man shall come with great power and majesty!
Is it not masterly on the part of the Church to place before our spiritual eyes on this, the last Sunday of the ecclesiastical year, the final act in the drama of salvation, the Second Advent of Christ?
1. Text Analysis. It is not wholly clear why this Mass does not have its own proper. It appears that originally it was not the final Sunday Mass of the Pentecostal cycle, but rather a complete formulary for Advent; for in centuries past people did not regard the Church year as ending on the last Sunday after Pentecost and beginning with the first Sunday of Advent. Furthermore, it seems that in certain localities there were five weeks to Advent; accordingly today’s Mass text parallels that of the first Sunday of Advent. The Gospels of both Sundays treat of the end of the world, the Orations are Excite prayers, and the absence of a special proper likewise indicates the formulary’s anomalous character.
2. Holy Mass (Dicit Dominus). It is an impressive and elevating moment when, immediately after the Consecration, holy Church professes her faith in the great mystery of redemption: “Wherefore calling to mind the sacred passion, the resurrection from the dead, and the glorious ascension of Christ. . . .” By these words the Church wishes to say: Now Christ is present in His whole work of redemption. Therefore she lists its principal phases, the passion, resurrection, ascension. In early times, and even to the present among the Greeks, Christ’s Second Coming is also mentioned. The Lord who appears in the mystery of the most holy Eucharist is the Lord of the Second Advent, the Christ of “great power and majesty.” The holy Sacrifice is an anticipated realization of the Lord’s return. But if this be true of every Mass, it is especially true today when Mother Church commemorates the Second Advent liturgically. Today is accomplished in the sacred mysteries of the liturgy that for which we were waiting, desiring, and preparing during many weeks. Today the curtain falls on the holy drama of the Church’s year of grace.
In fear and trembling the soul approaches the house of God, which now provides the setting for the world-wide judgment. But at the very threshold our heavenly Father welcomes us and says comfortingly: “I am thinking thoughts of peace, not of punishment.” Instantly our journey churchward in fear is changed into a joyous return homeward to the heavenly Jerusalem (Psalm 84, a redemption hymn, should be prayed in its entirety). The Confiteor is especially appropriate today, for it is a judgment scene; we are standing before the eternal Judge, the saints are both our accusers and our defendants. The Kyrie is our song in exile, while the Alleluia is the hearth-song of God’s children in heaven. The Collect, already cast in an Advent mold (Excita), fittingly petitions for more zeal during the next ecclesiastical year.
Presently Mother Church steps to the fore and speaks to us in the moving words written by St. Paul when in chains (Epist.). She is no idle dreamer; she does not set us on the clouds of heaven, but by pleading and weeping endeavors to make us worthy to meet the returning Lord. As an anxious mother she begs and entreats. The Christian should resemble a fruitful tree; he should clothe himself with the virtues of patience and perseverance; in a spirit of joy and of gratitude he should long after the day of the Lord’s return.
For all its fearsomeness the thought of the judgment should not upset us. Rather ought we be thankful that God “has made us worthy to be partakers of the lot of the saints in light and has transferred us into the kingdom of His beloved Son.” Joyful over the year’s triumphs, we ought sing the Gradual, and with hearts aglow chant the Alleluia, which soon will be our song with the blessed in the streets of the heavenly Sion. In the Gospel our Lord Himself paints for us a magnificent panorama of the final day. But He does not wish to frighten us, He wills to gather us His chosen ones together “to share the lot of the saints in light.”
Now we move on to the sacrificial Banquet. With what gift to offer? Man can harbor two cravings, lust for the things of earth, or love for the things of heaven. It is the latter that we will lay upon the paten of sacrifice today while expressing our sentiments in the De Profundis. At the consecration Christ the King of majesty appears under the mantle of the Eucharistic species; nevertheless, it is the same God who one day will come in great power and majesty. In the sacrificial Banquet He stoops down to every soul; from the throne of His Father He speaks consolingly: “Whatever you ask for in prayer, ask with a heart of faith, and it shall be given you.” The guarantee of these words is the Eucharist itself.
3. Divine Office. In the breviary we read St. Basil’s fear-inspiring account of the Last Judgment:
“When the lust for sin takes hold of you, turn your thoughts toward that frightful and unbearable judgment when Christ shall sit as Judge on a highly elevated throne. Before Him shall all creation stand, trembling at His majestic appearance. Individually we will be led before Him to render an account of what we have done during life. Then they who have given themselves to sin shall be surrounded by dreadful and deformed spirits having fiery eyes and fearful faces because of their hardness of heart, black as night in appearance because of their despair and hate for men.
“Picture to yourself, furthermore, the deep abyss, the impenetrable darkness, the fire without brightness which indeed can burn but which is robbed of light. Meditate upon that poison-spitting, flesh-devouring brood of worms which eats insatiably, whose appetite is never appeased, whose bite causes unspeakable pains. Finally, consider the worst of all torments, eternal shame and disgrace. Fear these things, and chastened by this fear, keep your soul as with a bridle free from all sinful lust.”
4. Meditations upon the Sunday. A. The Second Advent of Christ. What should be our attitude regarding this great event which will involve us all, since all must witness it? How were people in past centuries impressed? It may help to answer the question more adequately if we give the positions of Christ, of Christian antiquity, and of the Middle Ages.
1) Quite often Christ spoke of His Second Advent. In His great eschatological discourse from which today’s Gospel is taken, He spoke about it in greatest detail. The major points at least in this discourse should be familiar to every Christian who aspires to live in and with the Church. Christ did not use the occasion to satisfy men’s curiosity. His purpose, rather, was to enlarge our vision of life by setting it in the perspective of eternity. He made it absolutely clear that the date of the parousia would remain unknown to men (true also of one’s death, which is Christ’s Second Advent for the individual soul), and He stressed the logical conclusion: be prepared always. To impress this conclusion upon His audience (including ourselves) Christ added four parables, all of which contain the same lesson, viz., the parables of the thief, of the steward, of the wise and foolish virgins, and of the talents.
2) What attitude did the early Christians have concerning Christ’s Second Advent? We know the answer. With intense desire and ardent love they expectantly awaited their returning Lord. With crowns of martyrdom and palms of victory they went forward joyously to meet their coming King. Maranatha, i.e., “Come, O Lord,” was a constant refrain in all their prayers.
3) That spirit changed during the Middle Ages. A holy fear accompanied every thought of the final day. The Dies Irae of the Requiem Mass is an excellent example of the terror and dread that filled men’s hearts: “Oh, how shall I that day endure? What patron’s friendly voice secure, when scarce the just themselves are sure? . . . I groan beneath the guilt which thou canst read upon my blushing brow. . . .”
4) And we? The early Christians desired their Lord, the Christians of the Middle Ages feared Him, while we do neither. We lack both the childlike enthusiasm of the ancient Church and the naive realism of the Middle Ages. What is left for us to do? Open our New Testaments and meditate upon the last things as set forth by our Savior: Be always prepared; live your days in the light of the Second Advent. I am sure that such is the spirit of the Church according to the liturgy. By directing our gaze toward Christ’s Second Coming, the Church reminds us how to become rich in the fruits of good works and in the increase of patience and perseverance (Epist.). We may never forget that she wants work to follow words. In the holy Sacrifice she brings the Lord in His Second Advent close to us mystically—yes, holy Mass is a Second Advent, though, of course, in its own way through grace. “I am thinking thoughts of peace, not of punishment.” Holy Mass is also a judgment, the judgment of punishment He took upon Himself in death and which He is re-actualizing now. The Cross He chose for Himself, but to us He says: “Come, blessed of my Father. . . . “
B. The Year’s End. The Church year is a very definite segment in the life of the mystical Christ. Our Savior lived an earthly life of some thirty-three years, but the mystical Christ will live, I know not how many millenia. He will live as the life of my soul, I know not how many decades of years. Such a year is something meaningful, something comprehensible, something real, a segment of life which our spiritual Mother, holy Church, utilizes as such; it is a term in the school of God. Ought we not then esteem the ecclesiastical year more highly than the civil?
But the Church proposes no special liturgy for the close of an ecclesiastical year. Why? Because already here on earth she lives an eternal life. One day follows another like the links of a chain; the end of one ecclesiastical year merges into the next like an endless circle. The feasts and seasons of the Church have no finale as they fade away into eternity. Therefore the Church does not celebrate the departure of an old ecclesiastical year.
As individuals, however, we may use the occasion to make a spiritual survey of the past and to plan for the future. During this week let us set aside three peaceful days for ourselves; the first, a day of sorrow and repentance “for our innumerable sins, offenses, and negligences” during the past Church year (see the prayer at the offering of the bread at Mass); the second, a day of thanksgiving for all benefits received; the third, a day on which to look into the future, a day of petition and dedication.
First Day. Let us open the “Book of Life” to the pages of the past Church year. What do we see there? Dark spots and blotches. We have been so lazy in the service of the Lord. Indeed, the divine Sower has strewn in our hearts the seed wheat of grace, but it often fell upon hardened soil, or upon a beaten road, or upon stony ground, or among thorns. And it did not sprout. Like leaden weights passions hung upon our souls and paralyzed their buoyancy, their flight heavenward. We have not remained true to our baptismal promises. Do you renounce Satan? and all his works? and all his pomps? We have not translated our words wholly into works. We swerved toward both sides, we wished to hobble along with the devil a bit and also to gladden ourselves with Christ. We drew no sharp line between the kingdom of God and the kingdom of the world.
Did the white garment which we received at baptism remain clean and unsullied throughout the entire year? Was the Easter candle we held so exultantly never extinguished? Did we always have the oil of God’s love ready to refill our spiritual lamps? Oh how small must we now feel standing before the Lord. Again during the past year He has given us five talents; today He comes and asks for an accounting. Am I able to answer with the faithful servant: “Here are five additional talents”? How slight indeed is the good which I have done, how great the evil I have committed.
In spirit I now stand before the eternal Judge. It is like a solemn Confiteor. The saints all stand before me; they are my accusers. How they pleaded for me; their merits they applied to me; their lives were a constant sermon for me. And yet I have produced so little fruit. An unfruitful tree in God’s garden. Through my fault, through my fault, through my most grievous fault! In this way I will often pray today. “Forgive us our trespasses.” I shall at least enter upon the new year without stain or fault.
Second Day. In what really did the past ecclesiastical year consist? It was a year of divine life, of the life of grace, of the life of Christ within us. Do you know what this means? Picture to yourself a tree in springtime. How the buds are swelling! The sap no longer can stay in the trunks and roots, it flows forward and very soon leaves and blossoms appear. In like manner a life of grace was pulsating in our souls. Oh could we but see with our eyes all the graces which were decreed, for us during this ecclesiastical year!
Yes, let us readily admit it, we are the true children of fortune. No, not they who rustle by in mink coats and Cadillacs, or they who make the headlines—no, not they but we. Even though our phraseology is faulty, even though illness or misfortune places insurmountable hurdles in our way to success, we are the true children of fortune because…
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