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Showing posts with label Catholic Devotions. Show all posts
Showing posts with label Catholic Devotions. Show all posts

Saturday, November 25, 2017

Encyclical of Pope Pius XI Quas Primas (On The Feast Of Christ The King)

Pope Pius XI - PD-1923
Pope Pius XI

Quas Primas

Introducing the Feast of Christ the King

Pope Pius XI - December 11, 1925

ON THE FEAST OF CHRIST THE KING

To Our Venerable Brethren the Patriarchs, Primates, Archbishops, Bishops, and other Ordinaries in Peace and Communion with the Apostolic See.

Venerable Brethren, Greeting and the Apostolic Benediction.

In the first Encyclical Letter which We addressed at the beginning of Our Pontificate to the Bishops of the universal Church, We referred to the chief causes of the difficulties under which mankind was laboring. And We remember saying that these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives; that these had no place either in private affairs or in politics: and we said further, that as long as individuals and states refused to submit to the rule of our Savior, there would be no really hopeful prospect of a lasting peace among nations. Men must look for the peace of Christ in the Kingdom of Christ; and that We promised to do as far as lay in Our power. In the Kingdom of Christ, that is, it seemed to Us that peace could not be more effectually restored nor fixed upon a firmer basis than through the restoration of the Empire of Our Lord. We were led in the meantime to indulge the hope of a brighter future at the sight of a more widespread and keener interest evinced in Christ and his Church, the one Source of Salvation, a sign that men who had formerly spurned the rule of our Redeemer and had exiled themselves from his kingdom were preparing, and even hastening, to return to the duty of obedience.

2. The many notable and memorable events which have occurred during this Holy Year have given great honor and glory to Our Lord and King, the Founder of the Church.

3. At the Missionary Exhibition men have been deeply impressed in seeing the increasing zeal of the Church for the spread of the kingdom of her Spouse to the most far distant regions of the earth. They have seen how many countries have been won to the Catholic name through the unremitting labor and self-sacrifice of missionaries, and the vastness of the regions which have yet to be subjected to the sweet and saving yoke of our King. All those who in the course of the Holy Year have thronged to this city under the leadership of their Bishops or priests had but one aim — namely, to expiate their sins — and at the tombs of the Apostles and in Our Presence to promise loyalty to the rule of Christ.

4. A still further light of glory was shed upon his kingdom, when after due proof of their heroic virtue, We raised to the honors of the altar six confessors and virgins. It was a great joy, a great consolation, that filled Our heart when in the majestic basilica of St. Peter Our decree was acclaimed by an immense multitude with the hymn of thanksgiving, Tu Rex gloriae Christe. We saw men and nations cut off from God, stirring up strife and discord and hurrying along the road to ruin and death, while the Church of God carries on her work of providing food for the spiritual life of men, nurturing and fostering generation after generation of men and women dedicated to Christ, faithful and subject to him in his earthly kingdom, called by him to eternal bliss in the kingdom of heaven.

5. Moreover, since this jubilee Year marks the sixteenth centenary of the Council of Nicaea, We commanded that event to be celebrated, and We have done so in the Vatican basilica. There is a special reason for this in that the Nicene Synod defined and proposed for Catholic belief the dogma of the Consubstantiality of the Onlybegotten with the Father, and added to the Creed the words “of whose kingdom there shall be no end,” thereby affirming the kingly dignity of Christ.

6. Since this Holy Year therefore has provided more than one opportunity to enhance the glory of the kingdom of Christ, we deem it in keeping with our Apostolic office to accede to the desire of many of the Cardinals, Bishops, and faithful, made known to Us both individually and collectively, by closing this Holy Year with the insertion into the Sacred Liturgy of a special feast of the Kingship of Our Lord Jesus Christ. This matter is so dear to Our heart, Venerable Brethren, that I would wish to address to you a few words concerning it. It will be for you later to explain in a manner suited to the understanding of the faithful what We are about to say concerning the Kingship of Christ, so that the annual feast which We shall decree may be attended with much fruit and produce beneficial results in the future.

7. It has long been a common custom to give to Christ the metaphorical title of “King,” because of the high degree of perfection whereby he excels all creatures. So he is said to reign “in the hearts of men,” both by reason of the keenness of his intellect and the extent of his knowledge, and also because he is very truth, and it is from him that truth must be obediently received by all mankind. He reigns, too, in the wills of men, for in him the human will was perfectly and entirely obedient to the Holy Will of God, and further by his grace and inspiration he so subjects our free-will as to incite us to the most noble endeavors. He is King of hearts, too, by reason of his “charity which exceedeth all knowledge.” And his mercy and kindness[1] which draw all men to him, for never has it been known, nor will it ever be, that man be loved so much and so universally as Jesus Christ. But if we ponder this matter more deeply, we cannot but see that the title and the power of King belongs to Christ as man in the strict and proper sense too. For it is only as man that he may be said to have received from the Father “power and glory and a kingdom,”[2] since the Word of God, as consubstantial with the Father, has all things in common with him, and therefore has necessarily supreme and absolute dominion over all things created.

8. Do we not read throughout the Scriptures that Christ is the King? He it is that shall come out of Jacob to rule,[3] who has been set by the Father as king over Sion, his holy mount, and shall have the Gentiles for his inheritance, and the utmost parts of the earth for his possession.[4] In the nuptial hymn, where the future King of Israel is hailed as a most rich and powerful monarch, we read: “Thy throne, O God, is for ever and ever; the scepter of thy kingdom is a scepter of righteousness.”[5] There are many similar passages, but there is one in which Christ is even more clearly indicated. Here it is foretold that his kingdom will have no limits, and will be enriched with justice and peace: “in his days shall justice spring up, and abundance of peace…And he shall rule from sea to sea, and from the river unto the ends of the earth.”[6]

9. The testimony of the Prophets is even more abundant. That of Isaias is well known: “For a child is born to us and a son is given to us, and the government is upon his shoulder, and his name shall be called Wonderful, Counselor, God the mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace. He shall sit upon the throne of David and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever.”[7] With Isaias the other Prophets are in agreement. So Jeremias foretells the “just seed” that shall rest from the house of David — the Son of David that shall reign as king, “and shall be wise, and shall execute judgment and justice in the earth.”[8] So, too, Daniel, who announces the kingdom that the God of heaven shall found, “that shall never be destroyed, and shall stand for ever.”[9] And again he says: “I beheld, therefore, in the vision of the night, and, lo! one like the son of man came with the clouds of heaven. And he came even to the Ancient of days: and they presented him before him. And he gave him power and glory and a kingdom: and all peoples, tribes, and tongues shall serve him. His power is an everlasting power that shall not be taken away, and his kingdom shall not be destroyed.”[10] The prophecy of Zachary concerning the merciful King “riding upon an ass and upon a colt the foal of an ass” entering Jerusalem as “the just and savior,” amid the acclamations of the multitude,[11] was recognized as fulfilled by the holy evangelists themselves.

10. This same doctrine of the Kingship of Christ which we have found in the Old Testament is even more clearly taught and confirmed in the New. The Archangel, announcing to the Virgin that she should bear a Son, says that “the Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob for ever; and of his kingdom there shall be no end.”[12]

11. Moreover, Christ himself speaks of his own kingly authority: in his last discourse, speaking of the rewards and punishments that will be the eternal lot of the just and the damned; in his reply to the Roman magistrate, who asked him publicly whether he were a king or not; after his resurrection, when giving to his Apostles the mission of teaching and baptizing all nations, he took the opportunity to call himself king,[13] confirming the title publicly,[14] and solemnly proclaimed that all power was given him in heaven and on earth.[15] These words can only be taken to indicate the greatness of his power, the infinite extent of his kingdom. What wonder, then, that he whom St. John calls the “prince of the kings of the earth”[16] appears in the Apostle’s vision of the future as he who “hath on his garment and on his thigh written ‘King of kings and Lord of lords!’.”[17] It is Christ whom the Father “hath appointed heir of all things”;[18] “for he must reign until at the end of the world he hath put all his enemies under the feet of God and the Father.”[19]

12. It was surely right, then, in view of the common teaching of the sacred books, that the Catholic Church, which is the kingdom of Christ on earth, destined to be spread among all men and all nations, should with every token of veneration salute her Author and Founder in her annual liturgy as King and Lord, and as King of Kings. And, in fact, she used these titles, giving expression with wonderful variety of language to one and the same concept, both in ancient psalmody and in the Sacramentaries. She uses them daily now in the prayers publicly offered to God, and in offering the Immaculate Victim. The perfect harmony of the Eastern liturgies with our own in this continual praise of Christ the King shows once more the truth of the axiom: Legem credendi lex statuit supplicandi. The rule of faith is indicated by the law of our worship.

13. The foundation of this power and dignity of Our Lord is rightly indicated by Cyril of Alexandria. “Christ,” he says, “has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature.”[20] His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this; that Christ is our King by acquired, as well as by natural right, for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: “You were not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb unspotted and undefiled.”[21] We are no longer our own property, for Christ has purchased us “with a great price”;[22] our very bodies are the “members of Christ.”[23]

14. Let Us explain briefly the nature and meaning of this lordship of Christ. It consists, We need scarcely say, in a threefold power which is essential to lordship. This is sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a law-giver, to whom obedience is due.[24] Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their Divine Master, and he promises that they shall remain in his love.[25] He claimed judicial power as received from his Father, when the Jews accused him of breaking the Sabbath by the miraculous cure of a sick man. “For neither doth the Father judge any man; but hath given all judgment to the Son.”[26] In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed.

15. This kingdom is spiritual and is concerned with spiritual things. That this is so the above quotations from Scripture amply prove, and Christ by his own action confirms it. On many occasions, when the Jews and even the Apostles wrongly supposed that the Messiah would restore the liberties and the kingdom of Israel, he repelled and denied such a suggestion. When the populace thronged around him in admiration and would have acclaimed him King, he shrank from the honor and sought safety in flight. Before the Roman magistrate he declared that his kingdom was not of this world. The gospels present this kingdom as one which men prepare to enter by penance, and cannot actually enter except by faith and by baptism, which, though an external rite, signifies and produces an interior regeneration. This kingdom is opposed to none other than to that of Satan and to the power of darkness. It demands of its subjects a spirit of detachment from riches and earthly things, and a spirit of gentleness. They must hunger and thirst after justice, and more than this, they must deny themselves and carry the cross.

16. Christ as our Redeemer purchased the Church at the price of his own blood; as priest he offered himself, and continues to offer himself as a victim for our sins. Is it not evident, then, that his kingly dignity partakes in a manner of both these offices?

17. It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since, by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. Nevertheless, during his life on earth he refrained from the exercise of such authority, and although he himself disdained to possess or to care for earthly goods, he did not, nor does he today, interfere with those who possess them. Non eripit mortalia qui regna dat caelestia.[27]

18. Thus the empire of our Redeemer embraces all men. To use the words of Our immortal predecessor, Pope Leo XIII: “His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ.”[28] Nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. “Neither is there salvation in any other, for there is no other name under heaven given to men whereby we must be saved.”[29] He is the author of happiness and true prosperity for every man and for every nation. “For a nation is happy when its citizens are happy. What else is a nation but a number of men living in concord?”[30] If, therefore, the rulers of nations wish to preserve their authority, to promote and increase the prosperity of their countries, they will not neglect the public duty of reverence and obedience to the rule of Christ. What We said at the beginning of Our Pontificate concerning the decline of public authority, and the lack of respect for the same, is equally true at the present day. “With God and Jesus Christ,” we said, “excluded from political life, with authority derived not from God but from man, the very basis of that authority has been taken away, because the chief reason of the distinction between ruler and subject has been eliminated. The result is that human society is tottering to its fall, because it has no longer a secure and solid foundation.”[31]

19. When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony. Our Lord’s regal office invests the human authority of princes and rulers with a religious significance; it ennobles the citizen’s duty of obedience. It is for this reason that St. Paul, while bidding wives revere Christ in their husbands, and slaves respect Christ in their masters, warns them to give obedience to them not as men, but as the vicegerents of Christ; for it is not meet that men redeemed by Christ should serve their fellow-men. “You are bought with a price; be not made the bond-slaves of men.”[32] If princes and magistrates duly elected are filled with the persuasion that they rule, not by their own right, but by the mandate and in the place of the Divine King, they will exercise their authority piously and wisely, and they will make laws and administer them, having in view the common good and also the human dignity of their subjects. The result will be a stable peace and tranquillity, for there will be no longer any cause of discontent. Men will see in their king or in their rulers men like themselves, perhaps unworthy or open to criticism, but they will not on that account refuse obedience if they see reflected in them the authority of Christ God and Man. Peace and harmony, too, will result; for with the spread and the universal extent of the kingdom of Christ men will become more and more conscious of the link that binds them together, and thus many conflicts will be either prevented entirely or at least their bitterness will be diminished.

20. If the kingdom of Christ, then, receives, as it should, all nations under its way, there seems no reason why we should despair of seeing that peace which the King of Peace came to bring on earth — he who came to reconcile all things, who came not to be ministered unto but to minister, who, though Lord of all, gave himself to us as a model of humility, and with his principal law united the precept of charity; who said also: “My yoke is sweet and my burden light.” Oh, what happiness would be Ours if all men, individuals, families, and nations, would but let themselves be governed by Christ! “Then at length,” to use the words addressed by our predecessor, Pope Leo XIII, twenty-five years ago to the bishops of the Universal Church, “then at length will many evils be cured; then will the law regain its former authority; peace with all its blessings be restored. Men will sheathe their swords and lay down their arms when all freely acknowledge and obey the authority of Christ, and every tongue confesses that the Lord Jesus Christ is in the glory of God the Father.”[33]

21. That these blessings may be abundant and lasting in Christian society, it is necessary that the kingship of our Savior should be as widely as possible recognized and understood, and to the end nothing would serve better than the institution of a special feast in honor of the Kingship of Christ. For people are instructed in the truths of faith, and brought to appreciate the inner joys of religion far more effectually by the annual celebration of our sacred mysteries than by any official pronouncement of the teaching of the Church. Such pronouncements usually reach only a few and the more learned among the faithful; feasts reach them all; the former speak but once, the latter speak every year — in fact, forever. The church’s teaching affects the mind primarily; her feasts affect both mind and heart, and have a salutary effect upon the whole of man’s nature. Man is composed of body and soul, and he needs these external festivities so that the sacred rites, in all their beauty and variety, may stimulate him to drink more deeply of the fountain of God’s teaching, that he may make it a part of himself, and use it with profit for his spiritual life.

22. History, in fact, tells us that in the course of ages these festivals have been instituted one after another according as the needs or the advantage of the people of Christ seemed to demand: as when they needed strength to face a common danger, when they were attacked by insidious heresies, when they needed to be urged to the pious consideration of some mystery of faith or of some divine blessing. Thus in the earliest days of the Christian era, when the people of Christ were suffering cruel persecution, the cult of the martyrs was begun in order, says St. Augustine, “that the feasts of the martyrs might incite men to martyrdom.”[34] The liturgical honors paid to confessors, virgins and widows produced wonderful results in an increased zest for virtue, necessary even in times of peace. But more fruitful still were the feasts instituted in honor of the Blessed Virgin. As a result of these men grew not only in their devotion to the Mother of God as an ever-present advocate, but also in their love of her as a mother bequeathed to them by their Redeemer. Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. We may well admire in this the admirable wisdom of the Providence of God, who, ever bringing good out of evil, has from time to time suffered the faith and piety of men to grow weak, and allowed Catholic truth to be attacked by false doctrines, but always with the result that truth has afterwards shone out with greater splendor, and that men’s faith, aroused from its lethargy, has shown itself more vigorous than before.

23. The festivals that have been introduced into the liturgy in more recent years have had a similar origin, and have been attended with similar results. When reverence and devotion to the Blessed Sacrament had grown cold, the feast of Corpus Christi was instituted, so that by means of solemn processions and prayer of eight days’ duration, men might be brought once more to render public homage to Christ. So, too, the feast of the Sacred Heart of Jesus was instituted at a time when men were oppressed by the sad and gloomy severity of Jansenism, which had made their hearts grow cold, and shut them out from the love of God and the hope of salvation.

24. If We ordain that the whole Catholic world shall revere Christ as King, We shall minister to the need of the present day, and at the same time provide an excellent remedy for the plague which now infects society. We refer to the plague of anti-clericalism, its errors and impious activities. This evil spirit, as you are well aware, Venerable Brethren, has not come into being in one day; it has long lurked beneath the surface. The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God’s religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences. We lamented these in the Encyclical Ubi arcano; we lament them today: the seeds of discord sown far and wide; those bitter enmities and rivalries between nations, which still hinder so much the cause of peace; that insatiable greed which is so often hidden under a pretense of public spirit and patriotism, and gives rise to so many private quarrels; a blind and immoderate selfishness, making men seek nothing but their own comfort and advantage, and measure everything by these; no peace in the home, because men have forgotten or neglect their duty; the unity and stability of the family undermined; society in a word, shaken to its foundations and on the way to ruin. We firmly hope, however, that the feast of the Kingship of Christ, which in future will be yearly observed, may hasten the return of society to our loving Savior. It would
be the duty of Catholics to do all they can to bring about this happy result. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights.

25. Moreover, the annual and universal celebration of the feast of the Kingship of Christ will draw attention to the evils which anticlericalism has brought upon society in drawing men away from Christ, and will also do much to remedy them. While nations insult the beloved name of our Redeemer by suppressing all mention of it in their conferences and parliaments, we must all the more loudly proclaim his kingly dignity and power, all the more universally affirm his rights.

26. The way has been happily and providentially prepared for the celebration of this feast ever since the end of the last century. It is well known that this cult has been the subject of learned disquisitions in many books published in every part of the world, written in many different languages. The kingship and empire of Christ have been recognized in the pious custom, practiced by many families, of dedicating themselves to the Sacred Heart of Jesus; not only families have performed this act of dedication, but nations, too, and kingdoms. In fact, the whole of the human race was at the instance of Pope Leo XIII, in the Holy Year 1900, consecrated to the Divine Heart. It should be remarked also that much has been done for the recognition of Christ’s authority over society by the frequent Eucharistic Congresses which are held in our age. These give an opportunity to the people of each diocese, district or nation, and to the whole world of coming together to venerate and adore Christ the King hidden under the Sacramental species. Thus by sermons preached at meetings and in churches, by public adoration of the Blessed Sacrament exposed and by solemn processions, men unite in paying homage to Christ, whom God has given them for their King. It is by a divine inspiration that the people of Christ bring forth Jesus from his silent hiding-place in the church, and carry him in triumph through the streets of the city, so that he whom men refused to receive when he came unto his own, may now receive in full his kingly rights.

27. For the fulfillment of the plan of which We have spoken, the Holy Year, which is now speeding to its close, offers the best possible opportunity. For during this year the God of mercy has raised the minds and hearts of the faithful to the consideration of heavenly blessings which are above all understanding, has either restored them once more to his grace, or inciting them anew to strive for higher gifts, has set their feet more firmly in the path of righteousness. Whether, therefore, We consider the many prayers that have been addressed to Us, or look to the events of the Jubilee Year, just past, We have every reason to think that the desired moment has at length arrived for enjoining that Christ be venerated by a special feast as King of all mankind. In this year, as We said at the beginning of this Letter, the Divine King, truly wonderful in all his works, has been gloriously magnified, for another company of his soldiers has been added to the list of saints. In this year men have looked upon strange things and strange labors, from which they have understood and admired the victories won by missionaries in the work of spreading his kingdom. In this year, by solemnly celebrating the centenary of the Council of Nicaea. We have commemorated the definition of the divinity of the word Incarnate, the foundation of Christ’s empire over all men.

28. Therefore by Our Apostolic Authority We institute the Feast of the Kingship of Our Lord Jesus Christ to be observed yearly throughout the whole world on the last Sunday of the month of October — the Sunday, that is, which immediately precedes the Feast of All Saints. We further ordain that the dedication of mankind to the Sacred Heart of Jesus, which Our predecessor of saintly memory, Pope Pius X, commanded to be renewed yearly, be made annually on that day. This year, however, We desire that it be observed on the thirty-first day of the month on which day We Ourselves shall celebrate pontifically in honor of the kingship of Christ, and shall command that the same dedication be performed in Our presence. It seems to Us that We cannot in a more fitting manner close this Holy Year, nor better signify Our gratitude and that of the whole of the Catholic world to Christ the immortal King of ages, for the blessings showered upon Us, upon the Church, and upon the Catholic world during this holy period.

29. It is not necessary, Venerable Brethren, that We should explain to you at any length why We have decreed that this feast of the Kingship of Christ should be observed in addition to those other feasts in which his kingly dignity is already signified and celebrated. It will suffice to remark that although in all the feasts of our Lord the material object of worship is Christ, nevertheless their formal object is something quite distinct from his royal title and dignity. We have commanded its observance on a Sunday in order that not only the clergy may perform their duty by saying Mass and reciting the Office, but that the laity too, free from their daily tasks, may in a spirit of holy joy give ample testimony of their obedience and subjection to Christ. The last Sunday of October seemed the most convenient of all for this purpose, because it is at the end of the liturgical year, and thus the feast of the Kingship of Christ sets the crowning glory upon the mysteries of the life of Christ already commemorated during the year, and, before celebrating the triumph of all the Saints, we proclaim and extol the glory of him who triumphs in all the Saints and in all the Elect. Make it your duty and your task, Venerable Brethren, to see that sermons are preached to the people in every parish to teach them the meaning and the importance of this feast, that they may so order their lives as to be worthy of faithful and obedient subjects of the Divine King.

30. We would now, Venerable Brethren, in closing this letter, briefly enumerate the blessings which We hope and pray may accrue to the Church, to society, and to each one of the faithful, as a result of the public veneration of the Kingship of Christ.

31. When we pay honor to the princely dignity of Christ, men will doubtless be reminded that the Church, founded by Christ as a perfect society, has a natural and inalienable right to perfect freedom and immunity from the power of the state; and that in fulfilling the task committed to her by God of teaching, ruling, and guiding to eternal bliss those who belong to the kingdom of Christ, she cannot be subject to any external power. The State is bound to extend similar freedom to the orders and communities of religious of either sex, who give most valuable help to the Bishops of the Church by laboring for the extension and the establishment of the kingdom of Christ. By their sacred vows they fight against the threefold concupiscence of the world; by making profession of a more perfect life they render the holiness which her divine Founder willed should be a mark and characteristic of his Church more striking and more conspicuous in the eyes of all.

32. Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ. It will call to their minds the thought of the last judgment, wherein Christ, who has been cast out of public life, despised, neglected and ignored, will most severely avenge these insults; for his kingly dignity demands that the State should take account of the commandments of God and of Christian principles, both in making laws and in administering justice, and also in providing for the young a sound moral education.

33. The faithful, moreover, by meditating upon these truths, will gain much strength and courage, enabling them to form their lives after the true Christian ideal. If to Christ our Lord is given all power in heaven and on earth; if all men, purchased by his precious blood, are by a new right subjected to his dominion; if this power embraces all men, it must be clear that not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to him alone. He must reign in our bodies and in our members, which should serve as instruments for the interior sanctification of our souls, or to use the words of the Apostle Paul, as instruments of justice unto God.[35] If all these truths are presented to the faithful for their consideration, they will prove a powerful incentive to perfection. It is Our fervent desire, Venerable Brethren, that those who are without the fold may seek after and accept the sweet yoke of Christ, and that we, who by the mercy of God are of the household of the faith, may bear that yoke, not as a burden but with joy, with love, with devotion; that having lived our lives in accordance with the laws of God’s kingdom, we may receive full measure of good fruit, and counted by Christ good and faithful servants, we may be rendered partakers of eternal bliss and glory with him in his heavenly kingdom.

34. Let this letter, Venerable Brethren, be a token to you of Our fatherly love as the Feast of the Nativity of Our Lord Jesus Christ draws near; and receive the Apostolic Benediction as a pledge of divine blessings, which with loving heart, We impart to you, Venerable Brethren, to your clergy, and to your people.
Given at St. Peter’s Rome, on the eleventh day of the month of December, in the Holy Year 1925, the fourth of Our Pontificate.

REFERENCES:
  • 1. Eph. iii, 19.
  • 2. Dan. vii, 13-14.
  • 3. Num. xxiv, 19.
  • 4. Ps. ii.
  • 5. Ps. xliv.
  • 6. Ps. Ixxi.
  • 7. Isa. ix, 6-7.
  • 8. Jer. xxiii, 5.
  • 9. Dan. ii, 44.
  • 10. Dan. vii, 13-14.
  • 11. Zach. ix, 9.
  • 12. Luc. i, 32-33.
  • 13. Matt. xxv, 31-40.
  • 14. Joan. xviii, 37.
  • 15. Matt. xxviii, 18.
  • 16. Apoc. 1, 5.
  • 17. Apoc. xix, 16.
  • 18. Heb. 1, 2.
  • 19. Cf. 1 Cor. xv, 25.
  • 20. In huc. x.
  • 21. I Pet. i, 18-19.
  • 22. 1 Cor. vi, 20.
  • 23. I Cor. vi, 15.
  • 24. Conc. Trid. Sess. Vl, can. 21.
  • 25. Joan. xiv, 15; xv, 10.
  • 26. Joan. v, 22.
  • 27. Hymn for the Epiphany.
  • 28. Enc. Annum Sacrum, May 25, 1899.
  • 29. Acts iv, 12.
  • 30. S. Aug. Ep. ad Macedonium, c. iii.
  • 31. Enc. Ubi Arcano.
  • 32. I Cor.vii,23.
  • 33. Enc. Annum Sanctum, May 25, 1899.
  • 34. Sermo 47 de Sanctis.
  • 35. Rom. vi, 13.


Tuesday, April 21, 2015

After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram :: EWTN News


The following excerpts are from EWTN News:

A Nigerian bishop says that he has seen Christ in a vision and now knows that the rosary is the key to ridding the country of the Islamist terrorist organization Boko Haram.

Bishop Oliver Dashe Doeme says he is being driven by a God-given mandate to lead others in praying the rosary until the extremist group disappears.

Towards the end of last year I was in my chapel before the Blessed Sacrament… praying the rosary, and then suddenly the Lord appeared,” Bishop Dashe told EWTN News April 18.

In the vision, the prelate said, Jesus didn’t say anything at first, but extended a sword toward him, and he in turn reached out for it.

As soon as I received the sword, it turned into a rosary,” the bishop said, adding that Jesus then told him three times: “Boko Haram is gone.”

I didn’t need any prophet to give me the explanation,” he said. “It was clear that with the rosary we would be able to expel Boko Haram.”


Read more by clicking below:
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram :: EWTN News



Tuesday, February 17, 2015

Ash Wednesday (Goffine's Devout Instructions)



Why is this day thus named?

Because on this day the Church blesses ashes, and places them on the heads of her faithful children, saying: "Remember man, thou art dust, and unto dust thou shaft return."

Why is this done?

St. Charles Borromeo gives us the following reasons for this practice: that the faithful may be moved to sincere humility of heart; that the heavenly blessing may descend upon them, by which they, being really penitent, will weep with their whole soul for their sins, remembering how earth was cursed because of sin, and that we have all to return to dust; that strength to do true penance may be given the body, and that our soul may be endowed with divine grace to persevere in penance.

With such thoughts let the ashes be put upon your head, while you ask in all humility and with a contrite heart, for God’s mercy and grace.

Is the practice of putting ashes upon our heads pleasing to God?


To read more, please click here.

Saturday, January 03, 2015

Feast of the Epiphany of the Lord (Goffine's Devout Instrctions)





What festival is this?

This festival is set apart to solemnly commemorate the coming of the three wise men from the East, guided by a miraculous star which appeared to them, and directed them to Bethlehem, where they found Christ in the stable; here they honored and adored Him and offered gifts to Him.

Why is this day called Epiphqnid Domini, or Apparition of the Lord?

Because the Church wishes to bring before our mind the three great events in the life of Christ, when He made known to man His divinity: the coming of the wise men from the East, through whom He revealed Himself to the Gentiles as the Son of God; His baptism, on which occasion His Divinity was made known to the Jews, and His first miracle at the marriage of Cana, by which He revealed Himself to His disciples.

INTROIT.

Behold the Lord the Ruler is come; and the kingdom is in his hand, and power and dominion (Mal. 3). Give to the king thy judgment, O God; and to the king's son thy justice (Ps. 71:1). Glory be to the Father.

Read more by clicking here.



Saturday, September 13, 2014

Feast of the Exaltation of the Holy Cross (From Goffine's Devout Instructions)



September 14

This feast is a yearly commemoration of the erection, at Jerusalem, by Constantine the Great, and his mother, Saint Helena, of the cross on which Christ died. This took place under the Emperor Heraclius, by whom the holy cross, which Khosroo, King of Persia, had carried into his own conntry, was, after fourteen years, recovered, brought back to Jerusalem, and borne by the emperor himself to the hill of Calvary, whither it had been borne by the Saviour. Upon this occasion a miracle occurred. As Heraclins was about to carry the cross to the proper place on his shoulders, out of veneration for it, he found that while wearing the imperial dress he could not move it, until, by the advice of the patriarch Zachary, he laid aside his royal ornaments, dressed himself plainly, took off his shoes, and in such manner made himself like the humble Saviour. Introit of the Mass:

"But it behooves us to glory in the cross of the Lord Jesus Christ, in Whom is our salvation, life, and resurrection."

Prayer: O God, Who on this day givest us joy by the annual solemnity of the exaltation of the holy cross, grant, we beseech Thee, that we may deserve the reward of His redemption in heaven Whose mystery we have known upon earth. through the same Lord Jesus Christ, etc. Amen.

Read more by clicking here.


Wednesday, July 02, 2014

Feast of Saint Thomas the Apostle


Saint Thomas by James Tissot

July 3

THOMAS, also called Didymus, or the twin, was a fisherman of Galilee. After having been received among the apostles he accompanied Jesus in all His journeys, and uniformly showed docility, zeal, and love towards Him, particularly on the occasion of His going to Bethany to raise Lazarus from the dead. For when the apostles were afraid to go thither, because the Jews desired to kill Jesus, Thomas, full of courage, said, "Let us also go, that we may die with Him" (John 11:16). His faith, indeed, wavered for a moment in regard to the resurrection of Christ; but no sooner had Christ satisfied him thereof by showing His wounds, than he cried out with firm faith, "My Lord and my God." Saint Gregory thereupon says,

God overruled the doubting of Thomas to our good, since that very doubt has profited us more than the ready belief of the other disciples, inasmuch as thereby Christ was induced to give so much clearer proofs of His resurrection, in order to confirm us in the belief of it.





Sunday, June 29, 2014

Solemnity of Saints Peter and Paul, Apostles


June 29


PETER, formerly called Simon, was a son of Jonas, of Bethsaida, in Galilee, and It brother of Andrew, by whom he was brought to Christ, Who at once changed his name and called him Peter. When, soon after, Jesus said to both of them on the Sea of Tiberias, “Follow Me, and I will make you fishers of men,” they both left their nets and followed Him. From this time forward Jesus was constantly giving him particular proofs of His love. From the ship of Peter He taught the thronging multitude, and to him He promised that on him; as upon a rock, He would build His Church, against which the gates of hell should not prevail. Our Lord took Peter with Him at the raising of Jairus’ daughter from the dead; at His own transfiguration on Mount Thabor; at the beginning of His passion in the Garden of Gethsemani. To him He promised the keys of the kingdom of heaven; for him He specially prayed that his faith might not fail; and him He commanded to strengthen his brethren. 

- See more at: http://faithofthefathersprayers.blogspot.com/2013/06/feast-of-saint-peter-and-saint-paul.html



Thursday, June 26, 2014

The Solemnity of the Most Sacred Heart of Jesus



ORIGIN OF THIS FESTIVAL

After many devout souls had venerated the Sacred Heart of Jesus, with sincere devotion, in the solitude of quiet life, as is seen in the lives of SS..Augustine, Bernard, Bonaventura, Thomas of Aquin, Francis de Sales, Ignatius, Clara, Gertrude, Mechtild, Catharine of Sienna, Theresa, and others, our divine Saviour willed that His heart's infinite love should be recognized by all men, and be kindled in cold hearts by a new fire of love. For this end He made use of a feeble, obscure instrument, that all the world might know that the devotion to His loving heart; previously almost entirely unknown, was His own work. This instrument, disregarded by the world, was one who shone before God in all 'the radiance of the most sublime virtues; the nun Margaret Alacoque of the order of the Visitation of Mary, at Paray, in Burgundy. In the year 1675, whilst she was one day in prayer before the Blessed Sacrament; our Lord appeared to her, and pointing to His heart which He showed to her, surrounded with flames, surmounted by the cross, encircled with a crown of thorns, and pierced with a gaping wound.....





Sunday, June 22, 2014

Solemnity of Corpus Christi



June 22

Why is this day called Corpus Christi?

Because on this Thursday the Catholic Church celebrates the institution of the most Blessed Sacrament of the Altar. The Latin term Corpus Christi signifies in English, Body of Christ.

Who instituted this festival?

Pope Urban IV, who, in the decree concerning it, gives the following explanation of the institution and grandeur of this festival: "Although we daily, in the holy Sacrifice of the Mass; renew the memory of this holy Sacrament, we believe that we must, besides, solemnly commemorate it every year, to put the unbelievers to shame; and because vie have been informed that God has revealed to some pious persons that this festival should be celebrated in the whole Church, we direct that on the first Thursday after the octave of Pentecost the faithful shall assemble in church, join with the priests in singing the word of God," &c. Hence this festival was instituted on account of the greatness of the divine mystery; the unbelief of those who denied the truth of this mystery; and the revelation made to some pious persons....




Sunday, June 15, 2014

Solemnity of The Holy Trinity (From Goffine's Devout Instructions)



This festival is celebrated on the Sunday after Pentecost, because as soon as the apostles were instructed and consoled by the Holy Ghost, they began to preach openly that which Christ had taught them.

Why do we celebrate this festival?

That we may openly profess our faith in the doctrine of the Holy Trinity, which is the first of Christian truths, the foundation of the Christian religion, and the most sublime of all mysteries; and that we may render thanks, to the Father for having created us, to the Son for having redeemed us, and to the Holy Ghost for having sanctified us.

In praise and honor of the most Holy Trinity, the Church sings at the Introit of this day's Mass:

INTROIT Blessed be the holy Trinity and undivided Unity: we will give glory to him, because he hath shown his mercy to us: (Tob. XII.) O Lord, our Lord, how wonderful is thy name in all the earth! (Ps. VIII. 1.) Glory be to the Father, etc.

COLLECT Almighty, everlasting God, who hast granted to Thy servants, in the confession of the true faith, to acknowledge the glory of the eternal Trinity, and in the power of Thy, majesty, to adore the Unity: grant that, by steadfastness in the same faith, we may ever be defended from all adversities. Thro'.

EPISTLE (ROM XI. 33-36.) O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways! For who hath known the mind of the Lord? Or who hath been his counsellor? Or who hath first given to him, and recompense shall be made him? For of him, and by him, and in him, are all things: to him be glory forever. Amen.

EXPLANATION St. Paul's exclamations, in this epistle, are caused by the inscrutable judgment of God in rejecting the Jews and calling the Gentiles. The Church makes use of these words to express her admiration for the incomprehensible mystery of the most Holy Trinity, which surpasses our understanding, and yet is the worthy object of our faith, hope and love. Although neither angels nor men can fathom this mystery, it cannot be difficult for the sound human intellect to believe it, since it is indubitably and evidently revealed by God, arid we, in many natural and human things, accept for true and certain much that we cannot comprehend. Let us submit our intellect, there fore, and yield ourselves up to faith; as there was indeed a time when men were martyred, when even persons of all ages and conditions preferred to die rather than to abandon this faith, so let us rather wait until our faith is changed to contemplation, until we see the Triune God, face to face, as He is, and in the sight of that countenance become eternally happy. Thither should all our hopes, wishes,' and desires be directed, and we should cease all fruitless investigations, endeavoring by humble faith and active love, to prove worthy of the beatific vision; for if we do not love Him who is our all, our last end and aim, and lovingly desire Him, we will have to hope of one day possessing Him.

ASPIRATION O incomprehensible, Triune God! O Abyss of wisdom, power, and goodness! To Thee all glory and adoration! In Thee I lose myself; I cannot contain Thee, do Thou, contain me. I believe in Thee, though I cannot comprehend Thee; do Thou increase my faith; I hope in. Thee, for Thou art the source of all good; do Thou enliven my hope; I love Thee, because Thou art worthy, of all love; do Thou inflame ever more my love, that in Thy love I may live and die. Amen.

GOSPEL (Matt. XXVIII. 18-20.) At that time Jesus said to His disciples: All power is given to me in heaven and in earth. Going, therefore; teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. And behold, I am with you all days, even to the consummation of the world.

EXPLANATION Christ being God had from all eternity the same power that His Father had; being man, He had this same power by the union of His divinity with His humanity, and on account of the infinite merits of His passion. In virtue of this power, He said to His apostles, before the ascension, that, as His Heavenly Father had sent Him, even so He sent them to all nations, without exception, to teach all that He had commanded, and to receive them, by means of baptism, into the Church; at the same time He promised to be with them to the end of the world, that is, that He would console them in suffering, strengthen them in persecution, preserve them from error, and always protect them and their successors, the bishops and priests, even unto the consummation of the world.

ASPIRATION Be with us, O Lord, for without Thee our pastors cannot produce fruit, nor their hearers profit anything from their words. Be with us always, for we always need Thy help. All power is given to Thee, Thou bast then the right to command, and we are bound to obey Thy commands which by Thy Church Thou bast made known to us. This we have promised in baptism, and now before Thee we renew those vows. Grant now that those promises which without Thee we could not have made, and without Thee cannot keep, may be fulfilled in our actions. Leave us not to ourselves, but be Thou with us, and make us obedient to Thee, that by cheerful submission to Thee true may receive happiness.

INSTRUCTION ON THE HOLY SACRAMENT OF BAPTISM

Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. XXVIII. 19.)

Is baptism a Sacrament?

Yes because in it the baptized person receives the grace of God by means of an external sign, instituted by Christ.

What is this external sign?

The immersion, or the pouring of water, accompanied by the words: "I baptize thee in the name of the Father, and of the Son, and of the Holy ghost:"

What does the baptismal grace effect?

It removes original and actual sin; causing ,man to be spiritually born again, made a new creature, a child of God, and joint heir with Christ.

How many kinds of baptism are there?

There are three kinds: The baptism of desire, which consists in a heartfelt desire for the baptism of water, joined with a perfect love of God, or a perfect sorrow for sins committed, and with the purpose to obey all God's commands; the baptism of blood, which is received by those who suffer martyrdom for the true faith, without having received the baptism of water; the baptism of water, which is the Sacrament of Baptism.

What do the deferent ceremonies of this Sacrament signify?

They are the external signs of the effects which baptism produces inwardly upon the soul, and should impress us with deep reverence for this Sacrament.

Why is it customary to have a godfather or godmother?

That there may be a witness that the child has received baptism; that in case of the death of the parents, the sponsors may assume their place, and have the child instructed in the truths of religion. St. Augustine speaking of the duties of sponsors, very beautifully says: "They should use all care, often to admonish in true love their godchildren that they may strive to lead a pure life; they should warn them against all detraction, all improper songs, and keep them from pride, envy, anger, and revenge; they should watch over them that they may preserve the Catholic faith, attend the church services, listen to the word of God, and obey their parents and their pastors." Sponsors must therefore be true believers, and of unquestionable morality. No one, unless a Catholic can be chosen for a sponsor, because one who is not a Catholic would not instruct the child in the Catholic faith, or see that others do it; but would be more likely, as experience shows, to draw the child over to error.

What results from this sponsorship?

In baptism, as in confirmation, a spiritual affinity originates between, the sponsors, the one who baptizes or confirms, with the one baptized or confirmed, and with the parents, so that, by a decision of the Church a godfather or godmother cannot contract marriage with any of these parties, unless the impediment is removed by dispensation, that is, by a special permission received from a spiritual superior. But the sponsors have no spiritual relationship to each other.

Why has the Church instituted this spiritual relation?

From reverence for these holy Sacraments, and that by this spiritual bond the sponsors may be more closely connected with their godchildren, and be incited earnestly to discharge their obligation.
Why must the person to be baptized wait at the entrance of the church?

To indicate that until he has thrown off the yoke of sin, and submitted to Christ, and His authority, he is unworthy to enter, because baptism is the door of God's grace, to the kingdom of heaven, and the communion of saints.

Why does the person receive a saint's name?

That by this name he may be enrolled, through baptism, into the number of Christians whom St. Paul calls saints; that he may have a patron and intercessor, and that the saint, whose name he bears, may be his model and example, by which he may regulate his own life.

Why does the priest breathe in the face of the one to be baptized?

In imitation of Christ who breathed on His apostles when He gave them the Holy Ghost. (John XX. 22.) St. Chrysostom says that in baptism supernatural life is given to the soul as God imparted natural life to Adam by breathing on him.

Why does the priest impose his hand so many times upon the head of the person to be baptized?

To show that he is now the property of God and is under His protection.

What do the many exorcisms signify?

That the evil spirit who previous to baptism holds the person in bondage is now commanded in the name of God to depart, that a dwelling?place may be prepared for the Holy Ghost.

Why is the person so often signed with the sign of the cross?

To signify that through the power of Christ's merits and of His death on the cross, baptism washes away original sin; that the person is to be henceforth a follower of Christ the Crucified, and as such must fight valiantly under the banner of the cross, against the enemies of his salvation, and must follow Christ on the way of the cross even unto death.

What does the salt signify which is put into the person's mouth?

It is an emblem of Christian wisdom and of preservation from the corruption of sin.

Why are his ears and nose touched with spittle?

That as Christ put spittle on the eyes. of the man born blind, thus restoring his sight, so by baptism, the spiritual blindness of the soul is removed, and his mind receives light to behold heavenly wisdom. Also, as St. Ambrose says, the candidate is thus instructed to open his ears to priestly, admonitions, and become a sweet odor of Christ.

Why does the priest ask: "Dust thou renounce the devil; and all his works, and all his pomps?"

That the Christian may know that his vocation requires him to renounce and combat the devil, his works, suggtions and pomps. Thus St. Ambrose very beautifully addresses a person just baptized: "When the priest asked: `Dust thou renounce the devil and all his works,' what didst thou reply? `I renounce them.' `Dost thou renounce the world, its lusts and its pomps?' `I renounce them.' Think of these promises, and let them never depart from thy mind. Thou host given thy hand?writing to the priest,, who stands for Christ; when thou host given thy note to a man, a thou art bound to him. Now thy word is not on earth but preserved in heaven; say not thou knowest nothing of this promise; this exculpates thee no better than the excuse of a soldier who in time of battle should say he knew not that by becoming a soldier he would have to fight."

Why is the person anointed on the shoulder and breast with holy oil?

As SS. Ambrose and Chrysostom explain this is done to strengthen him to fight bravely for Christ; as the combatants of old anointed themselves with oil before they entered the arena, so is he anointed, on the breast, that he may gain courage and force, bravely to combat the world, the flesh, and the devil, and on the shoulder, that he may be strong to bear constantly and untiringly, the yoke of Christ's commands, and persue the toilsome course of life in unwavering. fidelity to God and His holy law.

Why are, the Lord's Prayer, and the Apostles' Creed said at baptism?

That, when the child is a grown person an acknowledgment of faith may by this means be made m the face of the Church; when children are baptized, these prayers are said by the sponsors who are thus reminded to see that their godchildren are well instructed in these as in all other Christian truths.

Why does the priest expressly ask the person if he will be baptized?

Because as man, through Adam, of his own free will obeyed the devil, so now when he would be received among the number of Christ's children, he must, to obtain salvation, of his own free will obey the precepts of God.

Why is water poured three times upon the person's head?

This is done, as St. Gregory the Great writes, in token that man after this thrice-repeated ablution rises from the death of sin, as Christ, after His three days' burial, rose from the dead. (Rom. VI. 4.5.) In early times the candidate for baptism was immersed three times in the water. For many 'reasons this custom has been abolished.

Why is the person anointed on the top of the head with chrism?

This anointing is, so to speak, the crown of the young Christian. As in the Old Law the kings were anointed, (I Kings X. 1.) as Jesus is the Anointed One, and as the Apostle St. Peter calls the Christians a chosen race, a kingly priesthood, a holy people, (I Peter II. 9.) so the baptized by means of this unction is embodied in Christ, the Anointed One, and participates in His priesthood and kingly dignity. What an exalted position is the Christian's! He is the anointed one of the Lord, and in a spiritual sense a priest, because he constantly brings himself to the Lord God as a pleasing sacrifice in prayer, mortification, &c. He is king when he rules over his inclinations, submits them to reason, and reason to the Lord. Besides this he is king by the claims which, through baptism, he possesses to the kingdom of heaven. Through the chrism he becomes the blessed temple of the Holy Ghost, the sacred vessel which in time, through communion, will contain the precious body and blood of Christ. How does he desecrate this temple when, by grievous sin, he tramples this exalted dignity under his feet and. stains the temple of the Holy Ghost, his soul!

What does the white robe signify?

The holy Fathers teach that this represents the glory to which by baptism we are born again; the purity and beauty with which the soul, having been washed from sin in the Sacrament of baptism, is adorned, and the innocence which the baptized should preserve through his whole life.

Why is a lighted candle placed in his hand?

It is an emblem of the Christian doctrine which preserves the baptized from the darkness of error, ignorance, and sin, illumines his understanding, and leads him safely in the way of virtue; it represents the flame of. love for God and our neighbor which the baptized should henceforth continually carry, like the five prudent virgins, (Matt. XXV. 13.) on the path to meet the Lord, that when his life is ended he may be admitted to the eternal wedding feast; it signifies also the light of good example which he should keep ever burning.

Who is the minister of this sacrament?

The ordinary minister is the priest of the Church; but in case of necessity any layman or woman, even the father or mother can baptize. Parents, however, should not baptize their own child unless no other Catholic can be procured. The reason why lay persons are permitted to baptize is that no one may be deprived of salvation.

What must be observed particularly in private baptism?

The person who baptizes must be careful to use only natural water, which must be poured on the child's head saying at the same time the words: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; having at the same time the intention of baptizing as the Church does, in the manner required by Christ.

INSTRUCTION ON THE RENEWAL OF BAPTISMAL VOWS

All the graces and dignities which we receive in baptism, God secures to us for the future, only on condition that we keep our baptismal vows. Every Christian in baptism makes a bond with God through the meditation of Christ who has sealed it with His blood. This bond consists, on man's part, in the promise to renounce forever the devil, all his works and all his pomps, that is, constantly to suppress the threefold lust of the eyes, the flesh and the pride of life, by which the devil leads us to sin, and to believe all that God has revealed, and all that His holy Church proposes to our belief, and diligently and properly to make use of all the means of salvation. On the part of God this bond consists in cleansing us from all sin, in bestowing the gifts of the Holy Ghost, in adopting us as His children, and. in the assurance to the inheritance of heaven. This bond will never be broken by God who is infinitely true and faithful, but it is often violated by weak and fickle man. In compliance with the desire of the Church we should often reflect upon it, and from time to time renew it in the sight of God. This should be done particularly before receiving the holy Sacrament of Confirmation, before first Communion, on the vigils of Easter and Pentecost, at the blessing of baptismal water, on the anniversaries of our baptism and confirmation, before making any solemn vow, before entering into matrimony and when in danger of death. This renewal of baptismal vows can be made in the following manner: Placing ourselves in the presence of God, we kneel down, fold our hands, and say with fervent devotion:
I believe in God the Father Almighty, Creator of heaven and earth.
I believe in Jesus Christ, His only Son, our Lord, who was born and suffered for us.
I believe in the Holy Ghost, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting.
I renounce the devil; all his works and all his pomps.

Christ Jesus ! With Thee I am united, to Thee alone I cling, Thee only will I follow, for Thee I desire to live and die. In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

DOCTRINE ON THE HOLY TRINITY

What is God?

GOD is the most perfect being, the highest, best Good, who exists, from all eternity, by whom heaven and earth are create, and from whom all things derive and hold life and existence, for of Him, and by Him, and in Him are all things. (Rom. XI. 36.)

What is the Blessed Trinity?

The Blessed Trinity is this one God who is one in nature and threefold in person, the Father, the Son, and the Holy Ghost.

Is each of these three persons God?

Yes, because each of them has the divine nature and substance.

Are they not three Gods?

No, because all three of these persons have one and the same divine nature and substance.
Is any one of these three persons older, mightier, or greater than the other?
By, no means, they are all three from eternity entirely equal to each .other in divine omnipotence greatness and majesty, and must, therefore, be equally adored and venerated.
Ought one to give himself up to the investigation of the most Blessed Trinity?
No; "For," says the saintly Bishop Martin, "the mystery of the Trinity cannot be comprehended by the human intellect, no one however eloquent can exhaust it; if entire books were written about it, so that the whole world were filled with them, yet the unspeakable wisdom of God would not be expressed. God who is indescribable, can in no way be described. When the human mind ceases to speak of Him, then it but begins to speak." Therefore the true Christian throws his intellect under the feet of faith, not seeking to understand that which the human mind can as little comprehend, as a tiny hole in the sand can contain the immeasurable sea. An humble and active faith will make us worthy some day in the other world, to see with ' the greatest bliss this mystery as it is, for in this consists eternal life, that by a pious life we may glorify and know the only true God, Christ Jesus His Son, and the Holy Ghost.
-- Goffine's Devout Instruction