Vol 12 Issue 3 ~ Editor: Rev. Fr. Courtney Edward Krier
January 19, 2019 ~ Saints Marius, Martha, Audifax and Abachum, opn!

1.      What is the Sacrament of Confirmation
2.      Second Sunday after Epiphany
3.      Saints Fabian and Sebastian
4.      Family and Marriage
5.      Articles and notices

Dear Reader:

At the Wedding Feast of Cana Christ confirms by His presence the blessing His Father pronounced upon the first man and woman and all who legitimately form a union between a man and a woman: And God blessed them, saying: Increase and multiply, and fill the earth (Gen. 1:28) And the Lord God . . . brought her (the woman) to Adam. . . . Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.Therefore now they are not two, but one flesh. What therefore God hath joined together, let no man put asunder. (Gen. 2:22, 24 and Matt. 19:4-6) and Himself instituting the Sacrament of Matrimony. He re-instates the original status of the relationship between the husband and wife from subject to companion–but from the beginning it was not so (cf. Matt. 19:8) where God declares it is not good for man to be alone: let us make him a help like unto himself (cf. Gen. 2:18) and Adam can call her the woman, whom thou gavest me to be my companionwhen speaking to God (cf. ibid. 3:12). Understanding Saint Paul’s words to the Ephesians, it cannot be forgotten he opens with:  Being subject one to another, in the fear of Christ. (5:21) And then he instructs the wife to be subject to her husband, that is, as faithful to her husband as the Church is to Christ (verses 22-24) but not without the understanding of verse 21 when he concludes, and let the wife fear her husband (verse 33), reminding her that she fear losing the love of the husband (as each one of us, members of the Church, should fear losing the love of Christ—reflecting on the consequences of the sin of Eve.)

The married state and family life is of primary concern for the Church. Scripture constantly speaks of husband and wife as understood principle of the relationship God desires to have with His people, the relationship that is between Christ and His Church, the workings between God and the soul.

The family is the pillar of society, and as long as that pillar is solid it can support society. Once it cracks and begins to crumble, so does society. The ancient serpent, the evil one, knows this and attacks the family structure at every opportunity, knowing that the fall of the family is the end of a moral society. Today many may believe that the stability of a nation is dependent only upon economics; but this turns society into a plantation, an enslavement of the populace for the state—a state of an oligarchy or tyrant with all working for the enrichment of a few. Economic States are stable only when they are as strong or stronger than the competitor states.

Families are not moved by economics but just laws that provide for the general welfare of the community in its basic needs (not handouts or entitlements, but security, order and liberty). In order to have a family a sacrificial attitude is required in a man and a woman, a man and woman who do not think of themselves, but of the family unit to which they pledge themselves and must be willing to do anything (moral) to sustain that family they initiate. For Catholics God added the Sacrament of Matrimony as a reward for this commitment and to assure the couple that He will be present as long as they invite Him and keep Him in their family.

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

Summary of Church Teaching Concerning Confirmation*

§ 2. The Outward Sign of Confirmation

1. Matter

There is no official dogmatic decision regarding the essential matter of the Sacrament of Confirmation. Theologians are divided in their opinions.

a) Some, invoking the testimony of Holy Scripture (Acts 8, 17; 19, 6; Hebr. 6, 2) hold that the imposition of the hands alone is the essential matter (Petrus Aureoli, Dionysius Petavius). Cf. D 424.

b) Others, appealing to the Decretum pro Armenis (D 697), the teaching of the Council of Trent (D 872), the Roman Catechism (II 3, 7). The tradition of the Greek Church and the teaching of St. Thomas (S. th. III 72, 2; De art fidei et sacr. Eccl), declare that the anointing with chrism alone is the essential matter (St. Bellarmine, St. Gregory of Valentia, Wilhelm Estius).

The testimony of Holy Writ is decisively against this view. The Decretum pro Armenis is not an infallible doctrinal decision. The Council of Trent simply speaks of the anointing with chrism without thereby giving any decision on the essential matter. It is true that in the Greek Church the anointing is prominent; but it appears that the anointing was accompanied by an imposition of the hands. Cf. Firmilian of Caesarea, who mentions only the imposition of the hands as the rite of the communication of the Spirit. (Ep. 75, 7 et seq., and 18 in St. Cyprian’s collection of letters; St. Cyril of Jerusalem, Cat. 16, 26; Apost. Const. II 32, 3; III 15, 3.) In any case the imposition of the hands may be regarded as being included in the physical contact, which is requisite for the anointing. St. Thomas names in other passages also the imposition of hands as a constituent part of the rite of Confirmation and ascribes to it as the effect the communication of the Holy Ghost. Cf. S. th. III 84, 4; S.c.G. IV 60.

The majority of modern Theologians, concurring with Church practice, see the essential matter in the imposition of the hands together with the anointing with chrism on the forehead. This doctrine is favoured by the profession of faith of Michael Palaeologus (1274), which mentions both the imposition of the hands and the anointing with chrism as constituent parts of the rite of Confirmation: aliud est sacramentum confirmationis, quod per manuum impositionem episcopi confer unt chrismando renatos (D 465). Similarly CIC 780. However, this does not constitute a formal decision regarding the essential matter.

That the imposition of hands belongs to the sacramental sign is evident from the clear testimony of Holy Writ and Tradition (Tertullian, St. Hippolytus, St. Cyprian, Firmilian of Caesarea, St. Jerome, St. Augustine). The Roman rite knows two impositions of the hands, one general (stretching out of the hands) and one individual. As the former is not found in the Greek rite, and as the Confirmation of the Greek Church is recognised as valid by the Catholic Church, only the latter can be regarded as an essential constituent part of the sacramental sign. Historically the Confirmation anointing can be traced back to the beginning of the third century (Origen In Lev. hom. 8, 11; St. Hippolytus of Rome, Traditio Apost.). While in the West, where since the time of St. Hippolytus a double anointing after Baptism was known, the baptismal anointing and the Confirmation anointing, the Confirmation anointing achieved only a slow recognition (Popes SS. Silvester and Innocent I), in the East, where only one anointing after Baptism was known, it became a dominant part of the rite of the communication of the Spirit (Serapion of Thmuis, St. Cyril of Jerusalem).

That the Confirmation anointing was current in apostolic times cannot be demonstrated. The passages 2 Cor. 1,21; 1 John 2, 20, 27 use the word anointing in the metaphorical sense. If one holds fast to the theory that the Sacraments were instituted by Christ in specie, then the anointing can only be regarded as an essential constituent part of the sacramental sign if Christ Himself ordained it. Of this, however, there is no proof. If, on the other hand, it is assumed that Christ laid down the sacramental sign of Confirmation in genere only, the possibility remains that tbe Church subsequently added to the original rite of the imposition of hands the rite of anointing. As the Tridentine declaration “salva illorum substantia” (D 931) favours specific institution by Christ it seems best to regard the anointing as a condition laid down by the Church for the valid administration of the Sacrament.

The materia remota of Confirmation is, according to the second and third views, the chrism which is prepared from olive oil and balsam and which is consecrated by the Bishop on Maundy Thursday. The addition of fragrant material is first attested by Ps.-Dionysius about 500 (De eccl. hier. IV 3 Par. 4). The consecration of the chrism, which is already early attested by the Fathers (Tertullian, St. Hippolytus; cf. the Consecration Prayer in the Enchologium of Serapion of Thmuis), is regarded by St. Thomas (S. th. III 72, 3) and by many modern Theologians as a condition for the validity of the Sacrament; on the other hand it is regarded by others merely as a condition for the liceity of the administration.

2. Form

The form of Confirmation consists in the words which the minister speaks when he imposes his hands on the recipient and anoints his forehead. (Sent. communis.)

Acts 8, 15 and many of the Fathers, for example, Tertullian, St. Cyprian, St. Ambrose, mention side by side with the imposition of the hands a prayer for the communication of the Holy Ghost. According to St. Hippolytus, the bishop, in association with the general imposition of the hands, first pronounces a prayer for the favour of God. On the subsequent anointing and individual imposition of the hands, he pronounces the indicative formula: Ungueo te sancto oleo in domino patre omnipotente et christo iesu et spiritu sancto (I anoint thee with holy oil in the Lord, the Father Omnipotent and in Christ Jesus and in the Holy Ghost).

The formula current to-day appears in the Latin Church since the end of the twelfth century (Sicard of Cremona, Huguccio): N. Signo te signo crucii et confirmo te chrismate salutis in nomine Patris et Filii et Spiritus Sancti (N. 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).

The Greek Church, at least since the fifth century, uses the formula: Σφραγὶς δωρεᾶς Πνεύματος Ἁγίου= “the seal of the gift of the Holy Ghost.” It is first attested as a constituent part of the reconciliation rite, in the spurious seventh canon of the First Council of Constantinople (381). It was first generally prescribed at the Trullan Synod (692), Canon. 95.

§ 3. The Effects of Confirmation

1. Confirmation Grace

a) As a Sacrament of the living, Confirmation effects (per se) an increase of Sanctifying Grace. (Sent. certa.)

The Decretum pro Armenis teaches: per confirmationem augemur in gratia et roboramur in fide. (By Confirmation we are increased in grace and strengthened in faith). D 695.

In Holy Writ and in ancient Christian tradition (see Par. 1) the chief effect of Confirmation is not, as a rule, called the communication of grace, but the communication of the Holy Ghost. However, the supernatural presence of the Holy Ghost implies the conferring of sanctifying grace; for the Holy Ghost, who, with the Father and the Son, is already substantially present in the soul in a natural manner as the cause of its natural being, takes up His abode in the soul of the just man in a new and supernatural manner and thereby joins the soul to God in a close supernatural union, by means of sanctifying grace, so that it shares in an intimate way in the Divine Life itself. S. th. III 72, 7: Missio seu datio Spiritus Sancti non est nisi cum gratia gratum faciente. Associated with Sanctifying Grace are the infused virtues and the gifts of the Holy

Ghost. Among the latter, the gift of strength best defines the purpose of Confirmation. By this gift the confirmed person is strengthened to do battle against the enemies of salvation, if necessary by suffering martyrdom.

With the grace of Confirmation the confirmed person receives also the claim to those actual graces, which enable him to achieve the special purpose of the Sacrament.

Assertions of the Fathers (for example, Tertullian, De Bapt. 6 and 8), ascribing to Baptism the effect of forgiveness of sins and to Confirmation the effect of the communication of the Holy Ghost, must not be understood in an exclusive sense. The forgiveness of sins is inseparable from the conferring of grace. For this reason the baptised person also receives sanctifying grace and with it, the Holy Ghost. Cf. St. Cyprian, Ep. 74, 5: “There cannot be Baptism without the (Holy) Ghost.” But the supernatural effect of the Holy Ghost in Baptism is different from that in Confirmation. In the former the Holy Ghost effects the rebirth into supernatural life, in the latter the perfection of the supernatural life.

b) The specific operation of Confirmation is the perfection of Baptismal Grace. (Sent, communis.)

The Roman Catechism (II 3, 19) says: illud proprie confirmationi tribuitur, quod baptismi gratiam perficit.

Corresponding to its particular purpose of strengthening the recipient to give testimony to Christ (Acts 1, 8) the sanctifying grace conferred in Confirmation bestows a heightened power for the inward strengthening and the courageous outward confession of faith. The Decretum pro Armenis teaches with St. Thomas: Effectus huius sacramenti est, quia in eo datur Spiritus Sanctus ad robur, sicut datus est Apostolis in die Pentecostes, ut videlicet Christianus audacter confiteatur Christi nomen. D 697.

The Fathers ascribe to Confirmation the perfection of that supernatural life which derives from Baptism. St. Ambrose says of the sealing with the Holy Ghost (spiritale signaculum) which occurs at Baptism: “After the Baptism there still remains that it be perfected” (post fontem superest, ut perfectio fiat: De sacr. III 2, 8). Cf. St. Cyprian, Ep. 73, 9; Synod of Elvira, can. 38 and 77 (D 52 d-e); St. Cyril of Alexandria, In Joelem 32.

2. The Character Imposed in Confirmation

Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated, (De fide.) D 852.

St. Cyril of Jerusalem says in regard to the communication of the Spirit in Confirmation: “May He (God) bestow on you the seal of the Holy Ghost which cannot be erased in all eternity” (Procat. 17). Some Fathers (Ps.—Fulgentius) (Sermo 45) and Synods (Toledo 653, Chalon-sur-Saône 813) prohibit the repetition of Confirmation just as they do the repetition of Baptism.

The Orthodox Church administers Confirmation a second time on “those who have denied Christ” — among these the Russians reckon those who have fallen-off to Judaism, Paganism and Islam, the Greeks those also who have gone over to Catholicism and to Protestantism (Confessio orthodoxa I 105) if they return. Thus the Orthodox Church denies the existence of the character in Confirmation. However, individual theologians declare that anointing with chrism of the returning ones is not a repetition of the Sacrament of Confirmation but a rite of reconciliation.

According to the teaching of St. Thomas, the Confirmation character gives the power and right to perform actions which are necessary in the spiritual battle against the enemies of the Faith. He asserts that the confirmed are made like to Christ, the Teacher of the Truth, the King of Justice and the High Priest (signum configurativum), he distinguishes the fighters of Christ (the confirmed) from the simple members of the Empire of Christ (the baptised) (signum distinctivum), he holds that Confirmation empowers and entitles those who receive it to an active, even if a limited participation in Christ’s threefold office (signum dispositivum), and that it imposes the obligation of making public confession of the Faith (signum obligativum). The Confirmation character imposes an obligation to undertake the lay apostolate and it confers a capacity to carry out this obligation. Cf. S. th. III 72, 5.

As Confirmation is a Sacrament which is distinct from and independent of Baptism, and which has a special purpose of its own, the Confirmation character is really distinct from the baptismal character. Hence it is not merely a modal completion of the baptismal character, but a quality of the soul distinct from the baptismal character. The Confirmation character necessarily presupposes the baptismal character; the Confirmation of an unbaptised person is therefore invalid. S. th. III 72, 6.

(To be continued)

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The Sunday Sermons of the Great Fathers

M. F. Toal

THE GOSPEL OF THE SUNDAY

JOHN ii. 1-11

At that time: there was a marriage in Cana of Galilee; and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to me and to thee? My hour is not yet come. His mother said to the waiters: Whatsoever he shall say to you, do ye. Now there were set there six water pots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the water pots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, and saith to him: every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee; and manifested his glory, and his disciples believed in him.

EXPOSITION FROM THE CATENA AUREA

CHRYSOSTOM, from Homily 20 in John: Since the Lord was known in Galilee, they invite Him to the wedding. Hence there follows And the third day there was a marriage in Cana.

ALCUIN: Galilee is a province, in which Cana is a village. CHRYSOSTOM: They invite the Lord to the wedding, not as someone famous, but as one known to them, and as one of many. Hence the Evangelist stating this, says: And the mother of Jesus was there: for as they invite the Mother, so do they invite the Son; hence, And Jesus also was invited, and His disciples: and He came; for He was not considering His own dignity, but our benefit. For He Who disdained not to take the form of a servant, did not disdain to come to the nuptials of simple people. AUGUSTINE, De Verb Dom. Serm. 41: Let every man therefore take shame to imagine himself superior, since God Himself became humble. For, with others, the Son of the Virgin came to the wedding, Who, with the Father, had instituted nuptials.

BEDE, Hom. Dom. I post Epiph.: That He condescended, according to the Gospels, to come to the wedding feast, truly confirms the faith of those who believe. Furthermore it shows how reprehensible is the false teaching of Tation, and of Marcion, and the others, who slander marriage. For if there were evil in the unstained bridal bed, and in nuptials chastely celebrated, the Lord would not have come to them. But because conjugal chastity is good, and better still the continence of the bereaved spouse, and virginal perfection best of all, and so that He may approve. the choosing of all three grades of life, and in order to distinguish the merit of each, He deigned to be born from the immaculate womb of the Virgin Mary; Newborn, to be blessed by the prophetic mouth of the Widow Anna; and now a young man, He is invited to the celebration of a wedding, and honours it by the presence of His holiness.

AUGUSTINE, Tr. 8, 4 in John: Why should we wonder if He comes to that house to a wedding feast, Who came into this world for His own nuptials? For He has here a Bride, whom He purchased with His Blood, to whom He has given the Holy Spirit as the pledge of His love; whom He joined to Himself in the womb of the Virgin Mary. For the Word is a Bridegroom, and our flesh is the Bride, and both together are the Only Son of God, and the Same is the Son of man. The womb of the virgin is the bridal chamber, whence He comes forth as a bridegroom coming Out of his nuptial chamber (Ps. xviii. 6).

BEDE: Nor is it lacking in mystical significance, that the nuptials are recorded as celebrated on the third day. For, first, previous to the Law, He came to us through the patriarchs; second, under the Law, in the writings of the prophets; third, under the Dispensation of grace, in the announcements of the Evangelists, when He shone forth as it were in the light of the third day, in which the Lord appeared, born in the flesh. But in this that these nuptials are declared to have been celebrated in Cana of Galilee, that is, in the zeal of transmigration (Cana signifies zeal, Galilee transmigration), He mystically conveys that they are especially worthy of the grace of Christ who burn with the fervour of religious dedication; and who learn to cross over from vice to the virtues, from earthly things to heavenly. The Lord however, sitting down to the feast, the wine runs short, so that by means of a better wine, made by Him, the hidden glory of God might be manifested. Hence: And the wine failing, the mother of Jesus saith to Him: They have no wine.

CHRYSOSTOM, as above: But it is fitting to inquire: whence came it to the mind of His Mother to expect something striking from her Son; for He had not previous to this performed wonders; for later it is said: This beginning of miracles did Jesus in Cana of Galilee. But He had begun to reveal Himself, through John, and likewise by other things He had said to His Disciples. But before all this there was the Conception, and the events that followed the Nativity, which had engraven in her heart a profound veneration for her Child. For which reason it was that Luke said: Mary kept all those words in her heart. Why then had she not before this time asked Him to perform a miracle? Before this time He lived as but one among many, so that His Mother did not presume to say such a thing. But now because she had heard that John had given testimony to Him, and that He had begun to have His own Disciples, she began from then to have confidence.

ALCUIN: Here she symbolizes the Synagogue, which challenged Christ to work a miracle: for it is characteristic of the Jews to seek signs.

And Jesus saith to her: Woman what is that to me and to thee? AUGUSTINE, Tr. 8 in Joannem: Some, contradicting the Gospels, and saying that Jesus was not borne of the Virgin Mary, have put forward from this text an argument for their error, saying: How could she be His Mother to whom He said: Woman, what is it to thee and to me? But who is it that tells us this, that we should believe that the Lord said it? John the Evangelist. For he said: And the mother of Jesus was there. Why did he say this unless that both incidents are true? Did He then come to the wedding feast to teach that mothers are to be despised?

CHRYSOSTOM, as above: That He greatly venerated His Mother hear Luke relating how He was subject to His parents. For where parents do not stand in the way of the ‘things of God it is their due that we be subject to them; but when they ask anything at an undue time, and keep us from spiritual things, be not by this led astray.

AUGUSTINE, On the Creed, 2: 4: That He might distinguish between God and man; because as man He was the inferior and subject, as God He was above everyone, He said: Woman, what is that to me and to thee? CHRYSOSTOM, Homs. 21, 22: He so answered for yet another reason: that the miracles He did might not be suspect (for they who were in need ought to have asked, not His Mother). He wished to show that all things have a due time, that all are not done at the same time, which would be confusion; so there follows: My hour is not yet come, that is: I am not yet known to those present: nor do they yet know the wine is failing. Let them first know this: for he that has not yet felt the sense of need, will neither have much sense of the benefit received.

AUGUSTINE, Tr. 8 in Joannem, 0, 10: Our Lord, as God, had not a mother. As man He had a Mother, the miracle He was about to perform, He would perform through His divinity, not through His human infirmity. His Mother sought a miracle, but He, not acknowledging human feelings, being about to do a divine work, said: Woman, what is that to me, and to thee? As if to say: That which in Me works wonders, My divinity, you have not brought forth. She is called Woman simply, according to the feminine sex, not according to the corruption of integrity. But because you have borne my humanity then shall I know thee, when this same humanity will be hanging from the Cross. Hence He adds: My hour is not yet come, as though to say: when this weak body, which thou hast brought forth, has begun to hang upon the Cross, there shall I acknowledge Thee. For when He was about to die, before she died, and rise again, before her death, He commended His Mother to His Disciple.See how just as the Manichaeans sought to find justification for their false doctrines from the fact that the Lord said, Woman what is it to thee and to me, so the astrologers find a pretext for their fallacies in His saying that My hour is not yet come. For they say: See how Christ was subject to the fates, since He said: My hour is not yet come.

But let them rather believe the Lord when He says: I have the power to lay down my life, and I have power to take it up again (Jn. x. 18), and let them seek to learn why it was that He said My hour is not yet come. Neither let them presume to subject the Creator of heaven under the rule of the stars as though His fate depended on them: for the Creator of the stars cannot be dependent upon the stars He has made. Furthermore, not alone has Christ no such destiny, but neither have you or any man. Why then does He say, My hour is not yet come? Because He had it within His power when He would die, but it did not yet seem opportune that He should use this power: The Disciples were to be called, the kingdom of heaven to be announced, miracles were yet to be wrought, the lowliness of the Lord was yet to be shown in the very suffering of this mortality. But as He wrought only what He judged expedient, His hour was to come, not of necessity, but of His own will; not because of circumstances, but through His power.

His mother saith to the waiters . . . CHRYSOSTOM,, Hom. 21: Although He had said My hour is not yet come, afterwards He did as she had asked, so that from this also He might show that He was not subject to the hour. For if He were, how could He do this when the hour had not yet come? Then also for the honour of His Mother, that He might not appear to deny her request and put her to shame in the presence of so many. For she had brought the waiters to Him, so that the request might be made by many. For there follows: Whatsoever He shall say to you, do ye.

BEDE: As though she said: although He seems to refuse, yet He will do this. For His Mother knew that He was kind and merciful.

Now there were six water pots of stone. ALCUIN: The vases for water were got ready according to the custom of purification of the Jews; for among other traditions they also observed this, that they frequently performed ablutions. CHRYSOSTOM, Hom. 22: Palestine is not plentiful in water, and there are not many wells or springs to be found in these places, and so that they will not have to run to the stream if they become soiled, and have not at hand the means of purification, they fill up jars with water. But lest someone, unbelieving, might think that the lees of wine remaining in the jars, and then water being poured in, a light wine would thus be made, the Evangelist for this reason records: Water pots of stone, according to the manner of purification of the Jews, showing that these vessels had never been the receptacles of wine.

Containing two or three measures apiece. AUGUSTINE, in Joan., Tr. 9, 7: That he says two or three does not mean that some held two measures, some three; but that the same would hold two, which held three. Jesus saith to them: Draw out now, and carry to the chief steward of the feast. But why was the miracle not wrought before the filling of the jars with water? This would have been more wonderful. For indeed it is one thing to give an actual substance another quality, and another to make a new substance out of nothing. This is indeed the more wonderful, but to many it will not seem so credible. It is for this reason that many times He seems to diminish the impressiveness of His miracles, wishing to make more credible that which He does.

In this way He has also overthrown certain perverted teachings. For since there are those (the Manichaeans) who say that the Maker of the world is another being (and that visible things are not His work, but those of a rival creator), He accordingly performs His miracles from the materials at hand. For if He were indeed contrary to the Being Who is the Creator of the world, He would not thus use the creations of His enemy to make known His own power. He did not Himself draw the water, and then reveal the wine: but ordered the servants to do this, so that they might be witnesses of what He had done. Then follows: And jesus saith to them: draw out now, and carry to the chief steward of the feast.

ALCUIN: The chief steward was the chief among the guests, who in the manner of the ancients reclined on couches. Some think that the chief steward was one of the Jewish priests who was present at the feast, so as to instruct them as to how the nuptials were to be conducted. CHRYSOS., Hom. 21: Or, lest some one might say that the guests were drunk and their judgement unreliable so that they would not know whether it was wine or water. But those to whom the entertainment of the guests was confided were extremely vigilant, this being their especial duty: that they conduct everything in an orderly and worthy manner. Accordingly, in view of their testimony who fulfilled this office He said: Carry to the chief steward; because of his necessary watchfulness; He did not say: pour out now to the guests.

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JANUARY 20

St. Fabian, Pope and Martyr St. Sebastian, Martyr

St. Fabian, a native of Rome, ruled the Church from 236 to 250. His pontificate enjoyed comparative peace under the Emperors Gordion and Philip the Arab. He divided the city of Rome into seven parishes and devoted considerable attention to the catacombs. Fabian was one of the first victims of persecution under the Emperor Decius and died a martyr’s death on January 20, in the year 250.

St. Sebastian, a Roman martyr in the persecution of Diocletian at the beginning of the fourth century, was held in honor by the early Christians, and his popularity has continued to the present time. According to an old legend, he was an officer in Diocletian’s army. When the Emperor learned that Sebastian was a Christian, he accused him of ingratitude, even declaring that, as a Christian, he was the Emperor’s enemy.

Sebastian was bound to a tree and pierced with arrows. Thinking him to be dead, the soldiers went away. During the night, Irene, a widow, came to take care of the corpse, but found that Sebastian was still alive. Under her care, Sebastian recovered. Sometime after, he happened to meet the Emperor, who believed him dead. Once again, Sebastian confessed fidelity to Christ and thereupon was flogged to death. Because the arrow was considered as a symbol of sudden sicknesses, and plagues were thought to be started by angels with arrows, this saint was, for centuries, invoked as a protector against epidemics.

2. “Theirs was the faith that subdued kingdoms, which saved the cause of right, which made promises come true … what courage they showed in battle. . . . And others experienced mockery and scourging, chains too, and imprisonment; they were stoned, they were cut in pieces, they were tortured, they were put to the sword . . . men whom the world was unworthy to contain, living a hunted life in deserts. . . . One and all gave proof of their faith” (Epistle). In such company we see the holy martyrs, Fabian and Sebastian, the Pope and the Officer, both heroes of the Faith, glorious witnesses of faith in Jesus Christ. The martyrs are the favorites of the Church. They are proof that she has become like the Great Witness, Christ, and is one with Him. Clothed in the blood of her martyrs, she can proclaim: “With Christ I hang upon the Cross” (Gal. 2:19). And what else can she desire than that she become conformed to Him and share in His destiny? “They will persecute you just as they have persecuted me. . . . And they will treat you thus because you bear my name; they have no knowledge of him who sent me” (John 15:20-21). In the martyrs, in oppressions and persecutions, she has a safe assurance that she belongs to Christ, that she is the true Church of Christ; she has a guarantee that in dying, she will find life.

“’A grain of wheat must fall into the ground and die, or else it remains nothing more than a grain of wheat; but if it dies, then it yields rich fruit” (John 12:24). This seed is our Lord Himself, and with Him, His Holy Church and every member of the Church, above all, the holy martyrs. Happy is he who has the firmness of faith which we admire today in Saints Fabian and Sebastian. Only the Faith, only a living faith in Christ, can beget heroism as we see it in the martyrs. Only faith enables us to understand the word of our Lord correctly: “Blessed are you when men hate you” (Luke 6:22). The fact that the Church suffers hatred from the world proves that she is the true Church of Christ. Yet, most of us feel oppressed and unhappy, when someone tries to harm or hinder us, or simply ignores us. How weak is our faith!

“A multitude of his disciples was there, and a great gathering of the people. . . . These had come to listen to him, and to be healed of their diseases” (Gospel). “A multitude of the sick . . . used to come to him, for power went out from him and healed them all” (Communion). In these words the liturgy is alluding particularly to St. Sebastian, as the healer of the sick, the heavenly protector against disease. Many churches and altars are dedicated to St. Sebastian, for power goes out from him, that is, from his relics and altars. “Glorious is God in his saints, marvelous in majesty, and wonder-working. How magnificent, Lord, is the strength of thy right hand” (Gradual); wonderful in the cures wrought through invocation of the saints. We come today, in spirit, to the grave of the holy Pope Fabian and to the church of St. Sebastian on the Appian Way and pray at their holy altars, firmly convinced of the power that goes out from them.

 3. In the Secret prayer, we ask: “Lord, graciously accept the sacrificial gifts that have been dedicated to thee, for the sake of thy blessed martyrs Fabian and Sebastian, and grant that we may find in them a never-failing source of help.” Against the persecutors and murderers of the saints, we cry out with the Church: “Let the groaning of the captive reach thy presence, Lord: Pour out sevenfold retribution . . . avenge the blood of thy holy ones that has been shed” (Introit). Is this a call for revenge? No, the martyrs leave revenge to God (cf. Deut., 32: 35; Rom. 12: 19). They do not demand that the persecutors be paid in their own coin. They ask only that the Lord may let his enemies learn that He, the holy One, hates and punishes sin; that He, Truth Itself, fulfills what He has promised to those who believe in Him. This is the cry of the Church: “Humble Thy enemies, and thus lead them to understanding and conversion.” Saints Fabian and Sebastian, pray for us!

Collect: Have regard to our weakness, almighty God, and since the burden of our deeds lies heavy upon us, let the intercession of Thy blessed martyrs Fabian and Sebastian, now in heaven, protect us. Amen.

(Benedict Baur)

__________________________

The Catholic Marriage Manual

Reverend George A. Kelly

Random House, New York 1958

12

The Menopause and Old Age

MIDDLE AGE—the mid-forties and early fifties—is often the critical period in marriage and in life. It is a time of physical and emotional stress. You are startled to realize that you can no longer do many things you have always taken for granted. You cannot eat rich foods as you used to, you cannot keep late hours, you must sit and recover your breath after running a few yards to catch the bus. As your physical powers wane, you also realize that many dreams you nourished in adolescence and early adulthood will not be realized.

When we were young, we were certain that we would somehow leave our mark upon the world. We would invent some machine that mankind needed. We would gain renown for our skill as a surgeon. We would be the great actor, write the great books, stir the masses with our great oratory. We would produce superior children who would lead their class in scholarship, win medals for athletic skill and excite admiration everywhere for their attractiveness and charm. When we reach middle age, however, we usually realize that we will not realize our early dreams. Even those of us who have attained our goals find that success does not produce all the happiness we had supposed it would.

In middle age, we face reality. We realize that, to a large extent, the pattern of our lives has been set. We must face the fact that death is approaching; we are drawn as by a magnet to the obituary pages to learn who among our acquaintances is the latest to succumb. Important changes occur in marriage itself. By now the physical attractions which drew man and woman together have become submerged; the marital act depends more than ever upon spiritual and emotional adjustments achieved over the years. If mutual affection and consideration have not been cultivated to make the act a true communion of spirit, one or both partners’ interest in sex may die entirely. Also at this time, the children usually leave home to set up their own households. For many years, husband and wife have occupied themselves with the problems of childbearing and child rearing. Now they are again alone together. How they adjust to this new situation will depend almost entirely upon how well they have come to know and to respect each other when they were busy with their responsibilities as parents. If there was affectionate companionship, the middle-aged couple will find unexpected pleasures in each other’s company. If the children have been their only interest, they may experience a painful period—almost a second courtship when they must learn to know each other anew.

Because of the many adjustments, stresses and strains of middle age, it is not surprising that researchers have found that this period coincides with a low point in happiness in the average person’s life cycle. Recent evidence indicates that your marital happiness may decline from a peak in your twenties and early thirties—when your family is being formed—to a low in the forties for women and the fifties for men, when physical and emotional facts of life must be faced squarely. Evidence also indicates, however, that the low point is temporary. Once you adjust to the new condition, your happiness rises—and usually continues to climb well into old age.

A spiritual life softens the blows. In middle age, the virtues of an active spiritual life become completely apparent. If you now hold the firm understanding that you received life to prepare for an eternity with God, you can face the prospects of illness and death with serenity. If you have acquired qualities of gentleness and charity through your active life in Christ, you can anticipate your remaining years with your mate with serene confidence. When you see your children leading wholesome lives as adults, you can feel satisfaction that you have been a good parent. You can also draw inner strength from the realization that by helping your mate achieve sanctity you have fulfilled well your vocation in life.

Changes in women in middle age: Husbands and wives pass through this critical period with fewer difficulties if they have an adequate knowledge of physical and emotional changes which take place. In women, the most pronounced change is the menopause, or “change of life.” This time has been described as “adolescence in reverse.” Instead of the changes in the body’s physical make-up which take place in the teens to enable the woman to conceive and bear children, the powers to conceive gradually wane and childbearing becomes no longer possible.

The menopause occurs when a woman stops menstruating. According to records of thousands of women compiled by Dr. Emil Novak of the Johns Hopkins Medical School, Baltimore, the average age at menopause is about forty-seven years. Fifty per cent of all women experience the menopause between the ages of forty-five and fifty. One woman in four stops menstruating before forty-five, and another one in four stops after the age of fifty. There is an apparent relationship between the mother’s menopause and that of her daughter: both usually experience this change at about the same age. The earlier a woman first menstruates, the longer her active childbearing life usually lasts. Childless women often reach their menopause earlier than mothers.

Menopause does not cease abruptly. Rather, it comes to a gradual stop. Perhaps a woman menstruated regularly every twenty-eight days. Now her cycle will lengthen-to thirty days, to six weeks, to several months. During her earlier years the flow of blood may have lasted four or five days. As the cycle lengthens, the quantity of discharge decreases-finally it lasts for less than a day, then stops entirely.

As menstruation tapers off, the ovaries, which discharge the egg necessary for human life, become less active. The body produces smaller quantities of hormones needed to bear and carry a child to term. Thus a woman’s ability to conceive coincides roughly with her ability to menstruate. In adolescence, increases in hormone production and other bodily changes often cause physical tensions and emotional upsets. During the change of life, there may also be periods of physical and emotional stress. Not long ago, most women dreaded the coming menopause. They believed old wives’ tales that they would suffer intense physical and mental disturbance and might even become insane. Medical knowledge has proved beyond doubt that these old fears are groundless. According to the…

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