Archive for the ‘theology’ Category

Catholic state and religious liberty, Michael Davies

Monday, July 4th, 2011

Given the existence of a Catholic state, there arises the question of the correct attitude of the civil authorities to minority religions. Writing in the September 1950 issue of the American Ecclesiastical Review, Mgr. George W. Shea explained:

Before another word is said on this subject, let it be noted at once that no Catholic holds or may hold that the state would be called upon to impose the Catholic faith on dissident citizens. Reverence for the invididual conscience forbids this, and the very nature of religion and of the act of faith. If these be not voluntary they are nought.

It is a fundamental principle of Catholic theology that no one must ever be forced to act against his conscience either in public or private (unfortunately this principle has not always been respected in the history of the Church). It is equally true that no one must be prevented from acting in accordance with his conscience in private (providing that no breach of the natural law is involved). Thus, for the most part, a policy of toleration towards the Jews was followed in the papal states. Jews were allowed to hold ceremonies in public or to proselytize among Catholics. (see the article “Toleration” in the Catholic Encyclopedia). This last point brings us to the crucial issue in this pamplet, i.e., that it has been the consistent teaching of the Popes that a Catholic state has the right to restrict the public expression of heresy. Thus, in a Catholic state, members of a Protestant sect could not be compelled to assist at Mass, but they could be prevented from holding outdoor services, putting up notices outside their places of worship designating them as such, or advertising their services. This was the case in Malta when I served there with the British Army. Protestant ministers were not so much as allowed to wear a Roman collar in the street– a ruling which even applied to military chaplains. Similarly, in a Catholic state, a Protestant could not be compelled to profess belief in transubstantiation but could be prevented from attacking the doctrine in public, either by the written or the spoken word. Thus Father Francis J. Connell, C.SS.R., explained in 1949:

Hence, just as the state can prohibit people from preaching the doctrine of free love, so it can prohibit them from preaching, to the detriment of Catholic citizens, the doctrine that Christ is not present in the Holy Eucharist.

Father Connell also pointed out that, although Catholic states had the right to repress heresy, this was not a duty. Where a large minority religion existed within a Catholic state more harm than good might result from attempting to limit the public expression of heresy. In such cases heresy would be tolerated as the lesser of two evils, e.g., to avoid the type of civil war which occurred in attempting to suppress Protestantism in France. However, the distinction between what is tolerated and what is a right is both obvious and important.

Archbishop Lefebvre and Religious Liberty, p. 4-5.

The End of the Church as a Perfect Society

Thursday, June 30th, 2011

Regarding the future, it seems likely that, in global terms, the influence of the Church over the world will constantly diminish. The numeric triumph of Catholicism over other religions, which today can still be admitted, probably will not continue. ….

In this state of things, one should no longer be concerned with the salvation of ‘the others,’ who for some time now have become ‘our brothers.’ Above all, the central question is to have an intuition of the Church’s position and mission in History under a positive new point-of-view. This new point-of-view should allow one to believe in the universal offer of the grace of salvation as well as the essential part that the Church plays in this. Therefore, in this sense the problem changed.

What concerns us is no longer how ‘the others’ will be saved. Certainly we know, by our faith in divine mercy, that they can be saved. How this happens, we leave to God. The point that does concern us is principally this: Why, despite the wider possibility of salvation, is the Church still necessary? Why should faith and life still continue to come through her? In other words, the present day Christians no longer question if their non-believer brothers can reach salvation. Overall, they desire to know what is the meaning of their union with the universal embrace of Christ and their union with the Church

(Joseph Ratzinger, “Necessita della missione della Chiesa nel mondo,” in La Fine della Chiesa come Societa Perfetta, Verona: Mondatori, 1968, pp 69-70).

The vision and knowledge of God

Saturday, June 25th, 2011

The vision and the knowledge of God are sufficient for the complete and perfect happiness of man; the knowledge he will have of contingent beings, and of visible, eternal nature is the accompaniment and accidental part of his happiness.

St. Thomas explains this truth to us with his incomparable vigor of reasoning:

All knowledge by which the created spirit is perfected is ordained to the knowledge of God as its end. Hence it follows that he who sees the essence of God has his spirit raised to the highest perfection, and does not become more perfect by seeing objects that are not God; unless, however, the objects contribute to make him see God more fully. On the same subject, St. Augustine says, in Book V of his Confessions, “Unhappy is the man who knows all created things and is ignorant of You, O Supreme Truth. Happy, on the other hand, is he who knows You, even if he should know nothing of any created thing. He who knows both You and every being in the universe is not thereby happier; but he is happy, solely because he knows You.”

Nevertheless, the sight of the divine essence will not absorb the saints so much as to make them forget the external marvels of the visible world, or prevent their relationship with the other elect. In this life, when we concentrate one of our faculties upon an object, our other faculties are left weak and inactive; but the vision of God, far from paralyzing the exercise of our intellectual and sensitive powers, will increase a hundredfold their energy and penetration. Thus God-made-man saw clearly the divine essence, and yet conversed familiarly with men, sat at their table and freely adopted all the habits of ordinary life. The angels, confirmed in grace, enjoy perfect bliss, and unceasingly see the face of their Father, who is in heaven. Nevertheless, they dispose and coordinate the material elements, preside over the movement of the stars, and are not distracted from the presence of God when they lend us their assistance during our pilgrimage, or when they enlighten us with their inspirations.

Father Charles Arminjon, The End of the Present World And The Mysteries of the Future Life, p. 223-224.

Father Connell Answers Moral Questions

Friday, June 24th, 2011

by Very Rev. Francis J. Connell, C.SS.R., S.T.D., LL.D., L.H.D.

Interpretation of the Eucharistic Fast Law

Question: May the three-hour (from solids), one-hour (from non-alcoholic beverages) law that is now the norm for the Eucharistic fast be taken morally? To give a concrete example, would it be permitted to a lay person to receive Holy Communion when his watch tells him that he finished breakfast two hours and fifty-eight minutes previously?

Answer: There is well-nigh unanimous agreement among theologians that the answer must be negative. “If one has not fulfilled the conditions of the fast and goes to Holy Communion, one sins mortally.” The concessions of 1957 gave no indications of any change in this matter.

Theologians and canonists agree that the “three-hour one-hour law” which now constitutes the norm for the Eucharistic fast must be observed exactly, to the very second. It is true, Father Regatillo has suggested that it may be permitted to interpret this law morally, but in view of the fact that all previous legislation regarding the Eucharistic fast demanded mathematical exactness in computing time and there is no evidence of any change in the documents emanating from the Holy See, it is difficult to see how this lenient view can have suffficent weight to be followed in practice. Hence, in explaining the law of the Eucharistic fast to their people, priests should insist that the period of fasting required before receiving Holy Communion is to be interpreted literally and exactly. It is true that some theologians admit parvitas (slight matter) in judging the time element, so that it would be only a venial sin to cut off a few minutes from the time required for fasting, but there seems to be no adequate intrinsic reason for this concession.

The concessions granted by the Holy See in the matter of the Eucharistic fast are very definite; out of these, the law continues unchanged. One of the chief characteristics of this law is its complete gravity. It admits of no parvity of matter in respect to the computation of time and the amount of food or drink that breaks the fast. Hence, it must be regarded as objectively a mortal sin to shorten by a single moment the hour between the taking of liquid nourishment and the beginning of Mass or the reception of Holy Communion, or to receive Holy Communion after the smallest amount of solid food. In the words of Father Ford in reference to the concession of 1953: “Suppose someone has fasted only fifty-five minutes from liquids; or suppose he has taken only a minute quality of forbidden solids along with the liquids. If such a one thereupon went to Communion, could he be said to be sinning only venially, because he has failed to observe the fasting conditions in such a small matter? The answer must be negative.”

Eucharistic Fast

Question: A priest has suffered a coronary thrombosis, but is again able to perform his sacred duties. He is assigned to say the 8 and the 10 o’clock Masses on Sunday. In view of his previous ailment may he take liquid nourishment up to the beginning of his first Mass?

Answer: It is a reasonable interpretation of the Apostolic Constitution Christus Dominus to hold that one who fears that he may be afflicted with sickness unless he takes some liquid nourishment or medicine before the celebration of Mass or the reception of Holy Communion is entitled to this privilege. Thus, Father John Ford, S.J., in his excellent commentary on the Constitution of 1953, says: “A person who is not sick at the moment but who foresees that he will be sick and will suffer grave inconvenience unless he takes medicine or liquid is entitled to the dispensation and may take the nourishment or medicine in order to forestall the sickness.”

Certainly, a priest in the circumstances described by the questioner has reason to fear a recurrence of the ailment he has previously experienced, and hence is entitled to medicine or liquid nourishment before either of the two Masses or both. Such medicine or liquid may be taken even immediately before the Masses.

The Novus Ordo: A Protestant Construct

Thursday, June 23rd, 2011

Father Paul L. Kramer

The Novus Ordo does not instruct the faithful in the truths of the faith, because it was constructed in the same manner as the heretical services of the Reformers, who adapted “existing Catholic rites, but removed from them everything which was not compatible with the particular heresies they favoured.” The pattern of adaption of the traditional rite in the making of the Novus Ordo has been shown to be substantially identical to that employed by Thomas Cranmer in the making of the Protestant Masse or Lord’s Supper of 1549.

Cranmer’s purpose for modifying the liturgy was doctrinal, as Belloc explains:

… to get rid of the Mass was the soul of the whole affair, because he hated it, especially… its central doctrine… the Real Presence of God upon the altar… But it would be impossible to effect so complete a revolution at one blow… it had to be done in two stages…

The first new service in the place of the Mass must be of a kind that men might mistake for something like a continuance of the Mass in another form.

When that pretence had done its work and the measure of popular resistance taken, they could proceed to the second step and produce a final Service Book in which no trace of the old sanctities should remain.

An Anglican scholar described Cranmer’s Masse as “…’an ingenious essay in ambiguity’, purposely worded in such a manner than the more conservative could place their own construction upon it and reconcile their consciences to using it, while the Reformers would interpret it in their own sense and would recognise it as an instrument for furthering the next stage of the religious revolution.

Luther’s liturgy also gave the appearance that nothing substantial had been changed, as Hartmann Grisar S.J. explains:

One who entered the parish church at Wittenberg after Luther’s victory discovered that the same vestments were used for divine service as of yore, and hear the same old Latin hymns. The Host was elevated and exhibited at the Consecration. In the eyes of the people it was the same Mass as before, despite the fact that Luther omitted all the prayers which represented the sacred functions of the Sacrifice. The people were intentionally kept in the dark on this point. “We cannot draw the common people away from the Sacrament, and it will probably be thus until the Gospel is well understood,” said Luther. The rite of celebration of the Mass, he explained, is a “purely external thing,” and said further that “the damnable words referring to the Sacrifice could be omitted all the more readily, since the ordinary Christian would not notice the omission and hence there was no danger of scandal.”

The structuring of the Novus Ordo has followed the same pattern as that of the Protestant liturgies, and its makers have confessed a similar doctrinal motive. Msgr. Bugnini declared, “The liturgical reform is a major conquest of the Catholic Churchand has its ecumenical dimensions, since the other churches and Christian denominations see in it not only something to be admired, but equally a sign of further progress to come.” What he meant by ‘ecumenical dimensions’ was more clearly elaborated in the above cited article of his Consilium collaborator, Fr. Lengeling, who explained that “an ecumenically-oriented sacramental theology for the celebration of the Mass emerged… it leads us… out of the dead end of the post-tridentine theories of sacrifice, and corresponds to the agreements signalled by many of last year’s interfaith documents.” Fr. Bugnini’s assistant in the Consilium, Fr. Carlo Braga admitted that the Novus Ordo had been given “an entirely new foundation of eucharistic theology” resulting from a revision affecting “not only form, but also doctrinal reality”, dictated by “ecumenical requirements… in harmony with the Church’s new positions.”

order book here

Father Connell Answers Moral Questions

Friday, April 15th, 2011

by Very Rev. Francis J. Connell, C.SS.R., S.T.D., LL.D., L.H.D.

Revival of Extreme Unction

Question: If a person who has received Extreme Unction afterwards commits a mortal sin, and then goes to confession, must he received Extreme Unction again (even in the same danger of death) in order to obtain the effects of this sacrament when the hour of death arrives?

Answer: According to the more common teaching, Extreme Unction cannot be validly repeated as long as the person remains in the same danger of death. (Cf. Aertnys-Damen, Theologia moralis[Turin, 1947], II, n. 549; Prummer, Manuale theologiae moralis[Friburg Brix., 1936], III, n. 582). At any rate, such a repetition is illicit, because of the explicit prohibition of the Church (Can. 940, 2). Hence, one who has sinned mortally after receiving Extreme Unction can receive its spiritual benefits again only through a revival of the sacrament after his return to sanctifying grace. It is the more common view that in the situation described by the questioner, Extreme Unction does revive (Cf. Kilker, Extreme Unction, {St. Louis, 1927}, p. 50).

Flour For Altar Breads

Question: Is it true that by government orders some extraneous matter is added to wheaten flour at the present day? If so, what is to be said of the use of altar breads made from such flour?

Answer: There are governmental prescriptions, emanating from the Food and Drug Administration, laying down detailed certain brands of flour and the proportion in which they may be added. Flour which is modified in this manner is supposed to be labeled (on the container) in such wise that it can be recognized as being a mixture of wheat and of other substances. Thus, we have “enriched flour”, “enriched bromated flour”, “self-rising flour”, etc. The substances which are added are mainly vitamins, riboflavin, thiamine, niacin, iron and calcium. The purpose of joining extra ingredients to the wheat is to increase the food-value of the flour.

However, the quantity of these extraneous elements is so small that there is no doubt about the use of bread made from such flours as valid matter of the Holy Eucharist. For example, in making the “enriched flour” the maximum quantity of calcium permitted to a pound is 625 milligrams– about one-seventh of one percent of the whole. The amount of iron, niacin, thiamine, etc., allowed by the Food and Drug Administration is much less. Accordingly, such insignificant additions would certainly not endanger the validity of the Eucharist Consecration, in the event that tha altar breads were made from such enriched flour.

It would not be lawful to use such brands of flour for altar breads, when unblended wheaten flour is easily available. Pure flour is still advertised as “white flour”, “wheat flour”, “plain flour”, or simply “flour”, and if it is purchased from a reliable firm, those who make altar breads need have no doubts or anxiety about using it. Indeed, even the use of an enriched flour for the making of altar breads would not seem to be gravely sinful, since the amount of extraneous matter is so small. Even in what is sold as plain flour there may be, according to governmental regulation, a quarter of one percent of malted barley flour, to make up for the natural deficiency of enzymes. One of the chemists in the Food and Drug Administration office informed me that in the near future it may become the regular procedure to enrich all wheaten flour placed on the market. In the event that it becomes very difficult to obtain flour that is entirely free from added ingredients, there would be no objection to the use of enriched flour, from the standpoint of theological principles. To such a case can be reasonably applied the words of Capello, speaking of the mixture of some extraneous element with the wine for the Holy Sacrifice: “Usus vini ita commixti cum alia substantia seu aqua in minimaquantitate vetatur sub levi. Porro, ex certa theologorum doctrina justa et rationabilis causa excusat a peccato veniali” (De Sacramentis, I, 289).

An exception must be made, however, in regard to any brand of “self-rising” flour, since bread made from this brand would be leavened, the use of which is gravely sinful in the Latin Church. Furthermore, there is about five percent of extraneous matter in such flour, which might be a serious illicit amount, even though there would not be much doubt about the validity of its consecration.

Father Connell Answers Moral Questions

Thursday, March 24th, 2011

by Very Rev. Francis J. Connell, C.SS.R., S.T.D., LL.D., L.H.D.

The Freezing of Sacred Species

Question: Chemists tell us that when wine freezes, a chemical change takes place. If that is true, it would seem that in the event that the consecrated species of wine freeze, the Real Presence ceases. If, then, an accident of this nature occurs when a priest is celebrating Mass, should he consider that Our Lord is no longer present under the frozen species and accordingly consecrate more wine or perhaps re-consecrate the contents of the chalice after the species have been thawed out?

Answer: The rubrics of the Missal are quite explicit on this matter: “If in the winter the Blood is frozen in the chalice, the chalice shall be wrapped in heated cloths; if that would not avail, it shall be placed in hot water near the altar, provided the water does not get into the chalice, until it thaws out” (De Defectibus, X, 11). Evidently the Church is convinced that the Real Presence abides even in the frozen species, since the Missal refers to them as “the Blood” and there is no provision made for a repetition of the consecration of the wine after the species have been thawed out.

To the difficulty adduced by the questioner, based on the findings of chemistry, the answer is that Our Lord instituted the sacraments in such wise that the norms for judging the requirements for their validity are to be sought in the judgment of the ordinary person rather than in the technical principles of science. Now, when wine is frozen, the ordinary person still refers to it as wine and considers that it has undergone no substantial change. Applying this concept to the Holy Eucharist, we conclude that, whatever the chemists may say, the freezing of the consecrated species is not to be regarded as a substantial change, and accordingly that it does not cause the cessation of the Real Presence. For this reason, when the species have been thawed out, the priest is to continue the Mass without consecrating a new quanity of wine or re-consecrating what was consecrated previously.

Jesus Christ did not assume a human person

Saturday, March 5th, 2011

The Council of Ephesus, 431

The heresy of Nestorius which posited a double personality, a divine and a human, in Christ, found its greatest opponent in St. Cyril of Alexandria. It was the latter’s dogmatic letter to the heresiarch Nestorius that the Council of Ephesus, the third ecumenical council, adopted as an expression of orthodox Catholic belief when it met in its first session on July 22, 431. Since the God-man was one Divine Person, his mother could rightly be called the Mother of God. This appellation of the Virgin Mary had become a focal point of the dispute between Nestorius’s followers and the Catholics.

For we do not say that the nature of the Word became man by undergoing change; nor that it was transformed into a complete man consisting of soul and body. What we say, rather, is that by uniting to himself in his own person a body animated by a rational soul, the Word has become man in an inexpressible and incomprehensible way and has been called the Son of man; not merely according to will or complacency, but not by merely assuming a person either. And we say that the natures that are brought together into true unity are different; still, from both there is one Christ and Son; not as though the difference between the natures were taken away by their union, but rather both divinity and humanity produce the perfection of our one Lord, Christ and Son, by their inexpressible and mysterious joining into unity…

Jesuit Fathers of St. Mary’s College, “The Church Teaches”: Documents of the Church in English Translation

New Rite of Ordination of Bishop mentions the power and grace of the high priesthood

Friday, February 25th, 2011

For those who argue against the validity of the new episcopal ordination promulgated by Paul VI in 1968, the question for them is ”does it unequivocally signify the power and grace of the episcopacy?” The affirmative answer is YES. Why wouldn’t it? The pre-Vatican II essential form doesn’t specify the power and the grace of the episcopacy in a thorough fashion as the new rite of Paul VI.

Litany of the Saints

21.  The bishop-elect prostrates himself and, except during the Easter season, the rest kneel at their places.  The cantors begin the litany…; they may add, at the proper place, names of other saints (for example, the patron saint, the titular of the church, the founder of the church, the patron saint of the one to be ordained) or petitions suitable to the occasion.

NEW RITE OF ORDINATION OF A BISHOP (1968)

 After the litany, the principal consecrator alone stands and, with hands joined, sings or says:  Lord, be moved by our prayers.  Anoint your servant with the fullness of priestly grace, and bless him with spiritual power in all its richness.  We ask this through Christ our Lord.  R.  Amen.

Prayer of Consecration

Next the principal consecrator, with his hands extended over the bishop-elect, sings the prayer of consecration or says it aloud:

God the Father of our Lord Jesus Christ, Father of mercies and God of all consolation, you dwell in heaven, yet look with compassion on all that is humble.  You know all things before they came to be; by your gracious word you have established the plan of your Church.

From the beginning you chose the descendants of Abraham to be your holy nation.  You established rulers and priests, and did not leave your sanctuary without ministers to serve you.  From the creation of the world you have been pleased to be glorified by those whom you have chosen.

    The following part of the prayer is recited by all the consecrating bishops, with hands joined:

So now pour out upon this chosen one the power that is from you, the governing Spirit whom you gave to your beloved Son, Jesus Christ, the Spirit given by him to his holy apostles, who founded the Church in every place to be your temple for the unceasing glory and praise of your name.

    Then the principal consecrator continues alone.

Father, you know all hearts.  You have chosen your servant for the office of bishop.  May he be a shepherd to your holy flock, and a high priest blameless in your sight, ministering to you night and day; may he always gain the blessing of your favor and offer the gifts of your holy Church.  Through the Spirit who gives the grace of high priesthood grant him the power to forgive sins as you have commanded, to assign ministries as you have decreed, and to loose every bond by the authority which you gave to your apostles.  May he be pleasing to you by his gentleness and purity of heart, presenting a fragrant offering to you, through Jesus Christ, your Son, through whom glory and power and honor are yours with the Holy Spirit in your holy Church, now and for ever.  R.  Amen.

see link

Father Connell Answers Moral Questions

Tuesday, February 22nd, 2011

by Very Rev. Francis J. Connell, C.SS.R., S.T.D., LL.D., L.H.D

The Pastor And Invalidly Married Parishioners

Question: What obligation has a pastor toward those parishioners who are living in an invalid marriage?

Answer: A pastor undoubtedly has grave obligations toward parishioners involved in an invalid marriage. He would be guilty of neglecting his duty if he failed to do anything for them or argued that he can wait until they come to him with their problems. Our Lord expects him to go in search of these strayed sheep, even if they themselves do not seek his assistance. When he finds out that a couple living in his parish, one of whom (at least) is a Catholic, are not validly married, he should visit them and see what can be done to rectify the situation. There are thousands of Catholics in our land today living in invalid unions that could be validated (either through the fulfillment of the prescribed form or through a sanatio) if some zealous priest interested himself in them. In many such cases the non-Catholic party could be induced to make an honest study of the Church’s claims, if the priest gave this person a kindly and straightforward talk. Of course, there are many other invalid unions that cannot be rectified, usually because of the impediment of a previous marriage bond. But even in such cases the pastor should not neglect the couple. He should not, indeed, make any compromise with the situation by treating the couple as a properly married pair, or by cloaking over the fact that they are living in sin and that as long as they continue to live as husband and wife their sin cannot be forgiven by God. But by fervent and kindly admonition he might be able to induce the couple to separate or (if the requisite conditions are present) to live as brother and sister. Even if he does not succeed to this extent he should urge the couple to pray for divine help and mercy, and let them know that as soon as they resolve to return to God, the way will be made as easy as possible.

Falsehoods By One in Authority

Question: What answer can be given by a man in public office, such as a senator, a governor, etc., to a question centering about some confidential matter, when any reply except a definite falsehood will probably result in at least a partial revelation of the secret?

Answer: The problem presented by our questioner in respect to a person in public life can occur also in the case of many others in posts of authority, such as the lawyer, the doctor, an ecclesiastical or religious superior, etc. Such a person often possesses information which he may not divulge. What answer should he give when he is questioned about the matter? Some theologians would answer that the only lawful ways in which the secret can be protected are silence or the use of a mental restriction. By a mental restriction is meant a statement that can be understood in the correct sense, though in the present circumstances it will probably be understood in some other sense. But it must be admitted that there are occasions when even the most clever mental restriction will be inadequate to prevent the revelation of the secret. The view of another school of theologians offers assistance in a case of this kind. They hold that when a person possesses a very important secret and someone is trying unjustly to discover it, this person is permitted to tell a direct falsehood as a means of protection. In such an event, they say, the falsehood is not to be classified as a lie, since the essential malice of a lie is the harm it does to society, and in the particular circumstances described, society is aided rather than harmed by a falsehood. I believe that the opinion of these latter theologians is sufficiently probable to be used in practice. Of course, only a very prudent and restricted use of this opinion is permissible.