THE CATHOLIC TRADITION NEWSLETTER
A weekly presentation of News, Information, Readings and Commentary for traditional Roman Catholics and Catholic Families remaining faithful to the teaching Magisterium as held by all faithful Catholics through the centuries.
Vol 19 Issue 28 Editor: Rev. Fr. Courtney Edward Krier
July 11, 2026
Our Lady on Saturday
False Councils: Vatican II
Seventh Sunday after Pentecost
Saint John Gualbert
Family and Marriage
Articles and notices
Question of Jurisdiction
Dear Reader:
How does one come to the true faith? Saint Paul writes to the Romans:
For the scripture saith: Whosoever believeth in him, shall not be confounded. For there is no distinction of the Jew and the Greek: for the same is Lord over all, rich unto all that call upon him. For whosoever shall call upon the name of the Lord, shall be saved. How then shall they call on him, in whom they have not believed? Or how shall they believe him, of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things! (10:11-15)
If we return to the Apostolic times, the spread of the faith was accomplished by explaining the truth of the faith backed by Scripture and miracles. It was at the time the most convincing to human reason cooperating with grace: prophecy fulfilled and miracles guaranteeing the veracity of the Scriptures and that its messengers were from God. Jesus Christ, Himself, used this method when He walked on earth:
But I have a greater testimony than that of John [his life and words]: for the works which the Father hath given me to perfect; the works themselves, which I do, give testimony of me, that the Father hath sent me [miracles]. And the Father himself who hath sent me, hath given testimony of me: neither have you heard his voice at any time, nor seen his shape. And you have not his word abiding in you: for whom he hath sent, him you believe not. Search the scriptures, for you think in them to have life everlasting; and the same are they that give testimony of me (John 5:36-39)
Jesus Christ tells the disciples on the way to Emmaus:
O foolish, and slow of heart to believe in all things which the prophets have spoken. Ought not Christ to have suffered these things, and so to enter into his glory? And beginning at Moses and all the prophets, he expounded to them in all the scriptures, the things that were concerning him. (Luke 24:25-27)
And Philip meeting up with the Eunuch:
And Philip running thither, heard him reading the prophet Isaias. And he said: Thinkest thou that thou understandest what thou readest? Who said: And how can I, unless some man shew me? And he desired Philip that he would come up and sit with him. And the place of the scripture which he was reading was this: He was led as a sheep to the slaughter; and like a lamb without voice before his shearer, so openeth he not his mouth. In humility his judgment was taken away. His generation who shall declare, for his life shall be taken from the earth? And the eunuch answering Philip, said: I beseech thee, of whom doth the prophet speak this? of himself, or of some other man? Then Philip, opening his mouth, and beginning at this scripture, preached unto him Jesus. (Acts 8:30-35)
You will find the same foundation given by Peter and Paul, James and Jude as they introduce the world to Christ.
It did not change under persecution in the first centuries after the Apostles, the Old Testament was still given as prophecy and the New Testament as that prophecy fulfilled. But Scriptures were also used to provide a morality that was reasonable and not guided by a belief in immoral gods and goddesses—therefore the more reasonable and dispassionate found evidence in the Scriptures and in the Christian Faith.
After the persecutions, the Fathers of the Church had the task of instructing both Catholic and non-Catholic alike in the reasonableness of faith and its consistency. They were able to point to the transformation of the individual and society once Christian life was adopted—which no other pagan religion was able to attain—yes, power and culture, but also degradation and tyranny.
I will continue with these points in the coming issues since one must confront the world today with its façade of scientific answers that only lead to a further decline in civilization and disbelief.
As always, enjoy the readings provided for your benefit. — The Editor
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False Councils
Ad Gentes
Decree on the Church’s Missionary Activity
What follows in the Decree returns again to a modernist tone and perhaps by a different author:
(AG)
9b Missionary activity is nothing else and nothing less than an epiphany, or a manifesting of God's decree, and its fulfillment in the world and in world history, in the course of which God, by means of mission, manifestly works out the history of salvation. By the preaching of the word and by the celebration of the sacraments, the center and summit of which is the most holy Eucharist, He brings about the presence of Christ, the author of salvation. But whatever truth and grace are to be found among the nations, as a sort of secret presence of God, He frees from all taint of evil and restores to Christ its maker, who overthrows the devil's domain and wards off the manifold malice of vice. And so, whatever good is found to be sown in the hearts and minds of men, or in the rites and cultures peculiar to various peoples, not only is not lost, but is healed, uplifted, and perfected for the glory of God, the shame of the demon, and the bliss of men. (LG) Thus, missionary activity tends toward eschatological fullness. For by it the people of God is increased to that measure and time which the Father has fixed in His power (cf. Acts 1:7). To this people it was said in prophecy: "Enlarge the space for your tent, and spread out your tent cloths unsparingly" (Is. 54:2). By missionary activity, the mystical body grows to the mature measure of the fullness of Christ (cf. Eph. 4:13); and the spiritual temple, where God is adored in spirit and in truth (cf. John 4:23), grows and is built up upon the foundation of the Apostles and prophets, Christ Jesus Himself being the supreme corner stone (Eph. 2:20).
Comment
Having begun with new Conciliar concepts of the dignity of man, inserting in the middle the Catholic teaching that ignores those Conciliar concepts, and then reverting back to modernists’ ideas of acceptance, it now begins another chapter.
(AG)
CHAPTER II
MISSION WORK ITSELF
10. The Church, sent by Christ to reveal and to communicate the love of God to all men and nations, is aware that there still remains a gigantic missionary task for her to accomplish. For the Gospel message has not yet, or hardly yet, been heard by two [b]illion human beings (and their number is increasing daily), who are formed into large and distinct groups by permanent cultural ties, by ancient religious traditions, and by firm bonds of social necessity. Some of these men are followers of one of the great religions, but others remain strangers to the very knowledge of God, while still others expressly deny His existence, and sometimes even attack it. The Church, in order to be able to offer all of them the mystery of salvation and the life brought by God, must implant herself into these groups for the same motive which led Christ to bind Himself, in virtue of His Incarnation, to certain social and cultural conditions of those human beings among whom He dwelt.
ARTICLE 1: Christian Witness
11. The Church must be present in these groups through her children, who dwell among them or who are sent to them. For all Christians, wherever they live, are bound to show forth, by the example of their lives and by the witness of the word, that new man put on at baptism and that power of the Holy Spirit by which they have been strengthened at Confirmation. Thus other men, observing their good works, can glorify the Father (cf. Matt. 5:16) and can perceive more fully the real meaning of human life and the universal bond of the community of mankind.
In order that they may be able to bear more fruitful witness to Christ, let them be joined to those men by esteem and love; let them acknowledge themselves to be members of the group of men among whom they live; let them share in cultural and social life by the various undertakings and enterprises of human living; let them be familiar with their national and religious traditions; let them gladly and reverently lay bare the seeds of the Word which lie hidden among their fellows. At the same time, however, let them look to the: profound changes which are taking place among nations, and let them exert themselves to keep modern man, intent as he is on the science and technology of today's world from becoming a stranger to things divine; rather, let them awaken in him a yearning for that truth and charity which God has revealed. Even as Christ Himself searched the hearts of men, and led them to divine light, so also His disciples, profoundly penetrated by the Spirit of Christ, should show the people among whom they live, and should converse with them, that they themselves may learn by sincere and patient dialogue what treasures a generous God has distributed among the nations of the earth. But at the same time, let them try to furbish these treasures, set them free, and bring them under the dominion of God their Savior.
12. The presence of the Christian faithful in these human groups should be inspired by that charity with which God has loved us, and with which He wills that we should love one another (cf. 1 John 4:11). Christian charity truly extends to all, without distinction of race, creed, or social condition: it looks for neither gain nor gratitude. For as God loved us with an unselfish love, so also the faithful should in their charity care for the human person himself, loving him with the same affection with which God sought out man. Just as Christ, then, went about all the towns and villages, curing every kind of disease and infirmity as a sign that the kingdom of God had come (cf. Matt. 9:35ff; Acts 10:38), so also the Church, through her children, is one with men of every condition, but especially with the poor and the afflicted. For them, she gladly spends and is spent (cf. 2 Cor. 12:15), sharing in their joys and sorrows, knowing of their longings and problems, suffering with them in death's anxieties. To those in quest of peace, she wishes to answer in fraternal dialogue, bearing them the peace and the light of the Gospel.
Let Christians labor and collaborate with others in rightly regulating the affairs of social and economic life. With special care, let them devote themselves to the education of children and young people by means of different kinds of schools, which should be considered not only as the most excellent means of forming and developing Christian youth, but also as a valuable public service, especially in the developing nations, working toward the uplifting of human dignity, and toward better living conditions. Furthermore, let them take part in the strivings of those peoples who, waging war on famine, ignorance, and disease, are struggling to better their way of life and to secure peace in the world. In this activity, the faithful should be eager to offer prudent aid to projects sponsored by public and private organizations, by governments, by various Christian communities, and even by non-Christian religions.
However, the Church has no desire at all to intrude itself into the government of the earthly city. It claims no other authority than that of ministering to men with the help of God, in a spirit of charity and faithful service (cf. Matt. 20:26; 23:11). (PVI)
Closely united with men in their life and work, Christ's disciples hope to render to others true witness of Christ, and to work for their salvation, even where they are not able to announce Christ fully. For they are not seeking a mere material progress and prosperity for men, but are promoting their dignity and brotherly union, teaching those religious and moral truths which Christ illumined with His light; and in this way, they are gradually opening up a fuller approach to God. Thus they help men to attain to salvation by love for God and neighbor, and the mystery of Christ begins to shine forth, in which there appears the new man, created according to God (cf. Eph. 4:24), and in which the charity of God is revealed.
Comment
The above is stated by Christ: But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth. (Acts 1:8) A question arises, though, as to whether one becomes merely a social worker or bears witnesses of the Truth—which must, through some outward sign be distinguishable. Many Conciliar Missionaries do wear clothing designating them as representatives of the Catholic Faith; but most are indistinguishable and bring nothing but material aid. Here is an example from the life of Saint Isaac Jogues:
"On Pentecost," writes Jogues, "they brought in new prisoners, three women with their little children. The men were killed near the French settlement. The three women and children were led into the village, entirely naked, without even loin cloths. They were horribly beaten with clubs and their thumbs were cut off. One of them (and this was an act never done before) was burned all over her body and was then thrown into a roaring funeral pyre. Then I was a witness to something new, something worthy of note. When this woman was being tortured, at every burn which the Mohawks inflicted on her by applying lighted torches to various parts of her body, an old man, in a strong and vigorous voice, cried out these words: 'Great god Areskoui, we offer thee this victim whom we burn for thee, that thou mayst eat of her flesh and that thou mayst always from now on make us victors over our enemies.' Her body was cut into pieces, and these were carried to the various villages, where they were eaten.
"The reason," he proceeds to explain, "was this. About the middle of winter the Mohawks grieved that they had abstained from eating the flesh of some of their prisoners. In a solemn sacrifice they had offered two bears to their divinity and had addressed him in these words: 'Great god Areskoui, justly dost thou punish us, since now for a long time thou hast not permitted us to take any of our enemies captive. We have sinned against thee, because we did not eat the last captives thrown by thee into our hands. But if, in the future, we capture any Algonquins, we swear to you that we will devour them in the same way that we are now about to eat these two bears.' They kept their pledge."
Isaac Jogues baptized this woman while she was burning on the pyre. He had not been able to do it before, when he was offering a drink to her parched lips. No horror which the Indians were able to perpetrate deterred the priest from performing his ministry. (O’Brien, The First Martyrs of North America, 69-70)
To be continued
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THE GOSPEL OF THE SUNDAY
MATTHEW vii. 15-21
At that time: Jesus said to his disciples: Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.
Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire. Wherefore by their fruits you shall know them. Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.
EXPOSITION FROM THE CATENA AUREA
V. 15. Beware of false prophets.
CHRYSOSTOM, Op. Imp. 19: Earlier the Lord had told the Apostles they should not pray, give alms, or fast, before other men as hypocrites do. And that they may know that all these things can be done out of hypocrisy He says: Beware of false prophets.
AUGUSTINE, Sermon on the Mount, 2, 24, 78: When the Lord said that they are few who enter the narrow gate and the strait way, lest heretics, who sometimes pride themselves on their fewness in numbers, should put themselves in this place, He immediately adds: Beware of false prophets.
CHRYSOSTOM, Hom. 24 in Matt: Because it is said that the gate is narrow, and that they are many who block the way that leads to it, He adds: Beware of false prophets. And so that in this they might exercise great caution He reminds them of what happened in their fathers' time, using the phrase, false prophets. For then such things happened.
CHRYSOSTOM, Op. Imp. on Mt. Hom. 19: What was written a little later; namely, that the prophets and the Law prophesied until John (Mt. xi. 13) was said because there would be no prophecy regarding Christ after He came. Prophets there were and are; but they do not prophecy of Christ, they interpret what was foretold of Christ by the ancients: that is, the Teachers of the Churches. Nor can any one interpret the meaning of prophecy unless through the Spirit of prophecy.
The Lord therefore, knowing that there would be false teachers, warns them of the various heresies to come, by saying: Beware of false prophets. And as these would not be obvious unbelievers, but persons cloaked with the name of Christian, He did not say: Look well at them, but, Beware. For where a thing is certain it is seen; that is, it may readily be seen. But when it is uncertain it is looked at, or watched carefully. And again He says, Beware: for to know whom to shun is a firm safeguard of security. He does not warn us to beware as though the devil will introduce heresies against God's will, and not by His permission. For since He will not choose His servants without trial, He permits them to be tempted. And as He wills that they should not suffer through ignorance He therefore warns them.
And so that no heretical teacher may say, that He did not say here they were the false prophets, but rather the teachers from both Gentiles and Jews, He goes on to add: Who come to you in the clothing of sheep. For Christians are spoken of as sheep; and the sheep's clothing is their outward pretence of Christianity and pretended religion. There is nothing that so menaces what is good as pretence. For evil that is hidden under the outward appearance of Good is not guarded against, since it is not known.
And that heretics may not here say that He is speaking of those who are true teachers, but also sinners, He adds this: But inwardly they are ravening wolves. Catholic teachers, though they may have been sinners, are not spoken of as ravening wolves, but as servants of the flesh: for they do not seek to destroy Christians. He therefore is manifestly speaking of heretical teachers: for it is to this end that they put on the garb of Christian; that they may rend Christians with the evil fangs of their seductions. And of these the Apostles said: I know that after my departure, ravening wolves will enter in among you, not sparing the flock (Acts xx. 29).
CHRYSOSTOM, Hom. 24 in Matt: Yet He seems to imply that the false prophets are not the heretics, but those who put on the cloak of virtue, while in heart they are corrupt. So He therefore says:
V. 16. By their fruits you shall know them etc.
For often you will find goodness of life among heretics; but among those I speak of this is never the case.
AUGUSTINE, Sermon on the Mount, 2, 24, pars. 80, 81: And for this reason it may rightly be asked: What fruits does He wish us to seek for? For many hold as fruit certain things that belong to the sheep's clothing, and in this way they are deceived by the wolves. As for example: fasting, alms, prayer, which they practise before men who seek to find favour with those to whom such things seem difficult. These practices therefore are not the fruits by which, He warns us, they are to be known. For such actions, done with a right intention, are part of the clothing of the sheep. When they are done with evil purpose, in deception, they clothe none other than wolves. But sheep must not for this hate their own clothing; because it sometimes conceals a wolf. What the fruits are by which we may know an evil tree the Apostle then teaches us: The works of the flesh are manifest, which are fornication, uncleanness. And what the fruits are by which we shall know a good tree, the same Apostle makes known to us, saying: But the fruit of the Spirit is charity, joy, peace (Gal. v. 19, 22).
ST JOHN CHRYSOSTOM, BISHOP AND DOCTOR
Mutual Need
The Rule of Conduct regarding our Neighbour: For all things therefore whatsoever you would that men should do to you, do you also to them. This law contains nothing that is heavy, nothing tedious. What you would have done to you, it says, this let you do. Let the giving be mutual. The law does not say: what you would not that men should do to you; let you not do this! It says more. For this latter phrase would mean only to abstain from evil doing. But Christ's law is that we also do good; and in this the other law is contained.
Nor does the Lord say: Let you also wish them; but, do you to them. And what is the gain? For this is the law of the prophets. Do you wish that others should show mercy to you? Let you show mercy to them. Do you wish to be forgiven? Then let you also forgive. Do you wish to hear no evil spoken of you? Then do not speak evil of others. Do you wish to secure the approval and praise of others? Then bestow it yourself. Do you desire that no man shall rob you? Then rob no man. You see how He makes clear to us that virtue is a kind of natural good, and that we have little need of outward laws or teachers? For in that which we desire to receive or not to receive from our neighbour we impose a law upon ourselves. So if you do to another what you would not have done to yourself; or if you would have something done for you, but which you would not do for another, you are condemning yourself by your own standard, and you cannot be excused on the grounds that you did not know what you ought to have done.
Let us then, I beg of you, give serious thought to this, that we who lay down this law within our own minds, reading it so clearly and distinctly written within us, must always be to our neighbours as we would have them be to us, so that we may live in peace in this life, and may attain to the blessings of the life to come, through the grace and loving mercy of our Lord Jesus Christ to Whom with the Father and the Holy Ghost be there glory, honour and empire now and for ever world without end. Amen.
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JULY 12
St. John Gualbert, Abbot
1. John was born of wealthy, noble parents in Florence, about the year 995. His father, a soldier, expecting to make a military man of John, educated him thoroughly in the art of war. It seems that the boy received no comparable preparation for Christian living, for, strongly attracted by the life of the world, he gave little thought to God for many years. Upon reaching the age for military service he was urged by his father to avenge the murder of his brother. It happened very soon that he accidentally encountered the murderer on a narrow mountain road. It was Good Friday, and the murderer, unarmed, begged his enemy to spare him for love of Him who on this day died for sinners. Grace triumphed; John dropped his sword, raised the man from his knees and gave him the kiss of peace. Then John hurried away to a nearby church, where he prayed with deep emotion. Once, raising his eyes to the crucifix, he saw the head of the Savior nod to him.
A changed man, he went to the abbot of the monastery to which the chapel belonged and begged for admittance to religious life. This step sent John’s father into a rage, but the abbot was able to calm him, and John became a monk. Within a short time he proved himself a model Benedictine; he felt, in fact, that the life was not strict enough for him. According to the ideas of those days, a monk so minded was free to seek his ideal elsewhere; and so John went, first to the hermits of Camaldoli, then to the “Shady Vale” near Florence, where he began to live the life of a hermit. Soon other young men joined him there, and they founded the monastery of Vallombrosa, from which this branch of the Benedictine Order, with St. John as its superior, spread widely. While visiting a newly-organized house near Siena he fell ill and died on July 12, 1073. Pope Celestine III numbered St. John Gualbert among the saints in 1193.
2. “At this time: Jesus said to his disciples. You have heard that it was said, Thou shalt love thy neighbor and hate thy enemy. But I tell you, Love your enemies, do good to those who hate you, pray for those who persecute and insult you, that so you may be true sons of your Father in heaven” (Gospel). Such was the heroic act of the young John. Having grown up with the attitude that one was permitted to avenge by murder, the murder of a relative, he had received and used the grace to forgive a man who appealed to the example of the Crucified. He had said: “What you ask of me for the love of Christ I cannot refuse. I forgive you. Pray that God will forgive my sins, too.” This was the hour of grace for John, the time of victory over human nature. Sending his servant home with his horse, the new man experienced in his heart the entirely new happiness of God’s peace. This joy sent him to the church, to the crucifix and fervent prayer. When he saw the Savior nod to him he understood the words: “Be merciful, then, as your Father is merciful . . . forgive, and you will be forgiven. Give and gifts will be yours; . . . the measure you award to others is the measure that will be awarded to you” (Luke 6:36 ff.).
“Well-loved by God, well-loved among men, a benediction rests upon his memory .... He made him great in the sight of kings, entrusted commandments to him” (Lesson). Having learned religious life in the monastery, John sought out a lonely place where he might commune with God, doing penance undisturbed. The Order he later founded was a combination of the eremitical and cenobitical types of life. Although John was abbot of this foundation, he was too humble to ask for even minor orders. The fame of his virtue brought so many young men to his Order that in the following century it claimed eighty abbeys and numerous priories, a rich source of blessings to the Church. St. John trained his monks to renounce earthly things, to be humble, to live a life of silence and recollection in the spirit of sacrifice and, above all, to be perfect in love of God and neighbor. His last words were: “My soul is athirst for God. When shall I be permitted to appear before the face of the Lord?” (cf. Ps. 41:3).
3. St. John’s life and work, which were so fruitful for himself and the Church, really began when he forgave the murderer of his brother, overcame his natural feelings, and spoke the word of reconciliation. Thus does God reward the Christian love of one’s enemies.
“Forgive, and you will be forgiven.” From St. John we can learn to forgive, sincerely and fully, anyone who may have offended or injured us. “Forgive us ... as we forgive!”
Collect: May the intercession of the blessed abbot John gain us Thy favor, we pray Thee, Lord, and may his advocacy win for us that which we do not ourselves deserve. Amen.
—(Benedict Baur)
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Marriage Guidance
A Study of the Problems of the Married and of those Contemplating Marriage
(1948)
By Edwin F. Healy
SECTION III
The Duties of Parents in
Regard to Their Offspring
CHAPTER XVIII
Physical Development
The baby first begins to crawl when he is six or eight months old, and he tries to walk at the age of twelve months. These actions follow nature's instincts, and babies do not attempt them until they are sufficiently developed physically. Mothers should let the child develop naturally from one stage of growth to the next, and should not be disappointed if he is slower in his progress than the child next door. Mothers worry needlessly lest too-early walking will cause the child to become bowlegged. This defect is not due to standing before the legs are strong enough. It is caused by lack of vitamin D in the child's diet.
During the baby's second year he usually learns to feed himself, to aid in putting on some of his clothes, and to respond to directions and commands that are given him. The task of inculcating self-reliance should begin as soon as the child, either spontaneously or through the mother's suggestion, undertakes to do something for himself. This helps the child to develop, and although it requires patience and time, it should not be neglected. Many mothers find pleasure in their child's utter dependence on them and are thus tempted to prolong this state of dependency. They must beware of this temptation to maternal overprotection, for to yield to it hinders the child's normal development.
LEFT-HANDEDNESS. Left-handedness seems to be an inborn tendency. It is best, then, to allow the child to develop according to his natural inclination and not to impose any hand preference on him, especially if there is a strong preference for the left hand. How does a change of handedness affect a child? Some psychologists contend that emotional instability and defective speech will result, and it is true that such evil results have often been found to accompany a change of handedness. If the child's preference for the left hand is slight, however, no harm will result from a change, and the social advantage of right-handedness is worth the effort. The correction should begin at an early age and be administered by positive methods. Constant interrupting and interfering will only cause the child to hesitate and will deprive him of self-assurance. Skills and games that require only one hand may be used for exercises.
The Time of Character Formation
As regards character formation, perhaps the most important period of the child's life is that of the first five years, for it is then that his basic habits are formed. At this most impressionable time the foundation of his character is laid, and the subsequent years, in large part, bring a development of these basic traits of his character. This statement may come as a surprise to many. Psychologists, however, unanimously agree on the point. During the first five years of life, and especially during the first two years, a child acquires tendencies to react in certain ways. He acquires a particular attitude toward darkness, or lightning, or burglars, or dogs, or mice, or spiders. He forms the beginnings of prejudices and phobias. He lays the foundations that may easily develop into strength or weakness of will. The pattern, then, of the child's personality is to a great degree fashioned by his early family life. Great changes have sometimes been wrought through the dawning of a new ideal or through a new and deeper appreciation of an old one; yet normally such things do not take place. "As the twig is bent, so the tree's inclined."
CASES TO BE ANALYZED
1. Beatrice Burke, three years old, has just knocked over the lamp. Her mother mildly calls out: "Beatrice, don't do that." "You know," Mrs. Burke explains to Mrs. Fletcher, "Beatrice is a terror. But I am waiting till she is a few years older before I try to train her. Then I can reason with her, and I am sure that she will tum out all right."
2. "It is my opinion that Jane will make a great success of her marriage, for she has had very good training at home," Mr. Sawkins said of his daughter. "Most homes don't fit children for the duties which they must assume later on."
3. "I'll have to hire a baby sitter for the evening," Mrs. Howe remarks to her neighbor, Mrs. Cameron. "Why don't you just get your mother to take care of Bobbie?" Mrs. Cameron asks. "She would enjoy it." "Well," Mrs. Howe rejoins, "I don't believe that grandmothers should be imposed upon like that. After all, my mother raised a large family, and she deserves a little freedom now."
4. "Tam," said Charlie Farrell to his friend Dr. Dowling, "my wife is worried about having you take care of the delivery of her baby. She's afraid that, if it's a choice between her and the baby, you'll save the child and let her die." "That's the old bogey of centuries ago," Dr. Dowling replied. "Actually, no such dilemma ever occurs."
5. "Don't let that poor baby cry like that, Georgine," Mrs. Hamelin protested. "If you don't do something, I will." "But, Mother," Mrs. Small replied, "we are trying to train him." "That's nonsense," retorted Mrs. Hamelin; and with that she went upstairs and took up the wailing infant. "What's the answer to that one?" Mr. Small asked his wife, as he nodded in the direction of his mother-in-law.
TOPICS FOR DISCUSSION
Not all the assertions contained in the topics are true. The student is to judge the truth of any assertions made and to explain his decision.
1. At least 80 per cent of a child's disposition comes from his parents.
2. Bright children are, as a rule, born of gifted parents.
3. The bearing of twin children is an hereditary tendency.
4. If a baby is found to be badly crippled at birth, he should be permitted to die.
5. A child who is over two years of age should not sleep in the same room with his parents.
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The Roman Catholic Church Today
And
The Question of Jurisdiction
No Pope, No Jurisdiction?
Angelo Roncalli certainly contradicted the teaching of the Catholic Church by deliberately opening a Council to change the teaching of the Church, knowing it would reject the teachings of past popes and councils. He also placed Saint Joseph in the Canon of the Mass in contradiction to the Council of Trent (Session XXII):
And since it is fitting that holy things be administered in a holy manner, and this sacrifice is of all things the most holy, the Catholic Church, that it might be worthily and reverently offered and received, instituted the sacred canon many centuries ago, so free from all error [can. 6], that it contains nothing in it which does not especially diffuse a certain sanctity and piety and raise up to God the minds of those who offer it. For this consists both of the words of God, and of the traditions of the apostles, and also of pious instructions of the holy Pontiffs. (Cf. DB 942)
Canon 6. If anyone says that the canon of the Mass contains errors, and should therefore be abrogated: let him be anathema (Cf. DB 953)
There are those who would say the addition of Saint Joseph did not abrogate; but in reply there is both the inference that it needed correction and therefore also the Canon that had been said since time immemorial is not the same once the addition is inserted and therefore, correctly said, is abrogated.
As regards the Council, Angelo Roncalli allowed two competing committees—one seemingly official, the other seemingly tolerated—and then accepted the second tolerated committee as official that rejected the traditional faith when the Council opened. Meanwhile, he approved atheistic Communism that had been condemned by Pope Pius XI; he rejected the Scriptural account that the Jews were responsible for the death of Christ as a nation; and he approved the teachings of Modernists which Pope Saint Pius X condemned.
Giovanni Battista Montini accepted the teachings of Angelo Roncalli which were opposed to past Catholic teaching and approved the heretical teachings of Vatican Council II and implemented a New Ordo Mass—first known as the Mass of Paul VI—shown to be similar to a Protestant Service (cf. Ottaviani Intervention) and New Sacraments that strayed from the Roman Ritual and its required Sacramental formulas.
Vatican Council II absorbed the condemned errors of the Innovators of the sixteenth century and that of the condemned errors of the Synod of Pistoia (1790). It contradicted Mortalium Animos of Pope Pius XI, Humani Generis and Mediator Dei of Pope Pius XII among many other documents of Church teaching.
If, therefore, one accepts the Vatican II leaders are not popes, what about jurisdiction? It is accepted that Jurisdiction cannot be dependent on a living pope, because all jurisdiction would cease and the Church would no longer be able to fulfill her mission once a pope dies or resigns. Rather, jurisdiction resides in the Church exercised by the those who have received the right to govern the Church—of course in the first place the Pope, not that the Church gives jurisdiction to the Pope, but because authority is one of the divine attributes of the Church of which the Pope is the visible head. That this jurisdiction continues in the office bestowed on the hierarchy or that received though the Holy Orders (hierarchy) and, within that office or order they can delegate that jurisdiction which they possess which was received through the Church. The succeeding Pope, once elected, would confirm them in their offices and those who succeeded them through vacancy. The pope can and has removed the persons from office once elected, but he has never annulled their previous actions [outside of appointments and condemnations]. This is jurisdiction is understood as epikeia and supplied jurisdiction by the Church.
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Notices:
On July 21 Fr Krier will be in Eureka, NV. He will be in Pahrump, NV on August 13.
Saint Joseph’s Catholic Church is in the process of constructing a church hall, classrooms, library and residence in its efforts to provide for the parish and to have a place for research in traditional Roman Catholicism as well as a meeting place for those interested in both the perennial teachings and the movements to continue the Roman Catholic Church after the apostasy of the Conciliar Church. We hope you will support us in this effort as a center for spreading the Catholic Faith worldwide. We will still need to borrow $165,000 without your further assistance. Since the Church is located in the heart of Sin City (Las Vegas), it is a metaphor that the Church continues through her faithful bishops, priests, and laity in this sinful world that rejects the saving grace of salvation. Thank you for your prayers and asking for your continuance of prayer to bring this project to completion—the utilities and concrete foundation are already in place.
Meanwhile, we want to thank all those who have so generously heeded this appeal and all who have supported our apostolate through the years.
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