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Interview with Bishop Fellay
Universality of St. Joseph's Patronage
St. Joseph's Intercession
The Foster Father of Jesus
Litany of Sacred Heart
The Supernatural State - Part II
Christianity in India
Fraternitas Sacerdotalis Saint Pii X Mar - Apr 2018
Cor Jesu Newsletter of the Society of St. Pius X in South India
March - April 2018 Volume IV, Number 2
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St. Joseph The Universality of St. Joseph's Patronage St. Joseph's Intercession The Foster Father of Jesus
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3 Interview: Bishop Bernard Fellay on The Fatima Centenary & Church Crisis
ditor’s note: the questions in the following questions. We are grateful to His Excellency for E interview were first sent to Bishop Fellay providing us with this opportunity to discuss the near the close of 2017, but due to various importance of Fatima in our present day. obstacles, the interview could only be completed Maike Hickson (MH): The Centenary of this month. Nevertheless, we have retained the the apparitions of Our Lady of Fatima is coming references to the end of the centenary year of soon to an end. What is your assessment about Fatima as contained in the original text of the how the Catholic Church has thus far celebrated
4 Cor Jesu | Mar-Apr. 2018 it; and also about how the message of Fatima world does not convert, there will be another was actually presented to us at various main- war, more terrible than the first.” What is the stream Catholic events? What, if anything, was Third Secret? The part published is very cryptic: lacking in these celebrations, in contradistinc- we see a persecution of the Church with many tion to the unattenuated tone and fuller mes- deaths, the Holy Father among them. But it is sage of Fatima? difficult to conclude much from this. In fact, in Bishop Bernard Fellay: First of all, the fun- what has been published, we don’t see the tri- damental message of Fatima is the promotion umph of the Immaculate Heart. Yet this was re- of the devotion to the Immaculate Heart of vealed by Sr. Lucy as the conclusion of the Third Mary. If something is missing, it starts there. Secret. There is almost no reference to this devotion to MH: At several of these larger Fatima the Immaculate Heart of Mary. Secondly, there events, Cardinal Raymond Burke himself has is also hardly any reference to the famous Third participated and has often given lengthy Secret of Fatima. Thus, Fatima is reduced to speeches, such as a recent one presented at something rather ordinary, one apparition of the The Buckfast Abbey Fatima Conference, on the Blessed Virgin Mary among others. Yes, let’s 12 October 2017. After first discussing various pray and receive graces, but nothing about the kinds of apostasy manifested in the Church’s great influence of Our Lady on our terrible time history and also today, Cardinal Burke was and in the Church. then, for example, to say about the mysterious MH: Would you briefly recapitulate for us message of the Third Secret of Fatima, as fol- what, in your view, the main messages are of lows: the whole set of apparitions concerning Fatima “Without entering into a discussion regar- – and, more specifically, the substance of the ding whether the third part of the Secret has Three Secrets of Fatima, as they have so far been fully revealed, it seems clear from the most been officially presented to us? respected studies of the apparitions of Our Lady Bishop Bernard Fellay: In the first Secret, of Fatima, that it has to do with the diabolical besides the devotion to the Immaculate Heart forces unleashed upon the world in our time and to Mary as a means of salvation, we have the entering into the very life of the Church which vision of Hell. This reminds us of the important lead souls away from the truth of the faith and, consequences of sin and that we must make therefore, from the Divine Love flowing from sacrifices to win souls for Heaven. In the second, the glorious pierced Heart of Jesus.” there is another consequence of sin: war. “If the Would you comment on this analysis in
Cor Jesu | Mar-Apr. 2018 5 light of the wider discussions as to what might Secret and does not appear at all in what was not have been fully revealed to us with regard published by Rome. Hence the conclusion, look- to the Third Secret of Fatima? Could the content ing at the other parts of the messages, which in- of what Cardinal Burke here says be deduced clude both a vision and an explanation, that for or inferred from the officially published part of the Third Part, the explanation is absent. the Third Secret in 2000 about a bishop in white MH: With this current interview, we hope, being killed on a hill? in part, to bring back into this year’s discourse Once again, it is quite difficult to draw con- about Fatima and its festive celebration the crete conclusions from these visions. We have merciful warning message of the Mother of other sources, like the conference of Fr. Fuentes God as it pertains to a loss of Faith, even in the and letters from Sr. Lucy, when she speaks of a upper echelons of the Church. Only last year diabolical disorientation in the hierarchy. Is it or [2016], this matter has been once again freshly is it not fully revealed? In a way, it doesn’t matter. discussed by Dr. Alice von Hildebrand, who It is the reality in which we now live that matters. revealed that this apostasy and “infiltration of In that sense, we may consider this current re- the Church to the very top” is a part of the Third ality of the present catastrophic situation of the Secret as it was once presented to her and to Church as a part of the message of Fatima. her husband (Dietrich von Hildebrand) by a well MH: Let us thus delve more deeply into -connected and well-informed priest in Rome. the question of the Third Secret. You yourself Do you yourself have your own independent have given lectures where you present the sources who have given to you privately some argument that the Third Secret has not yet hints that, indeed, not all the parts written been fully published. Could you explain this down by Sister Lucia of Fatima concerning the argument and some of its implications? Third Secret have yet been published? If you do, could you give us some idea about the The most obvious argument in favor of the reports you received from your own understand- incomplete Third Secret comes from the very ably protected sources? texts of Sr. Lucy in her memoirs. She introduces the Third Secret by putting words in the mouth No, I have absolutely no personal knowledge of the Blessed Virgin Mary: “In Portugal, the of what else could be in the Third Secret. dogma of the Faith will be preserved…in the end, MH: From your own studies on this topic, My Immaculate Heart will triumph, the Holy what is your assessment of what such a miss- Father will consecrate Russia”, and so on. This ing part of the Third Secret would likely and part is described by Sr. Lucy herself as the Third concretely contain? What would Heaven still
6 Cor Jesu | Mar-Apr. 2018 indeed, who were then considering this sensi- tive matter very carefully, but nothing – to all appearances – then happened. I also know of other sources who admit having doubts as to how Rome so far has handled this matter. What is, in your own view, the reason for the continued hesitancy of those people in the Church who could disclose, for the greater good, much more information? What do they still have to fear or to lose? Would such a dis- closure not be an act of mercy toward the suffering Church in this deep crisis? Sister Lucy I remember that Sr. Lucy, in an interview with a cardinal from India in the mid-1990s, was very want to warn us about? afraid that the Pope would publish the Secret. Looking at all possible sides, it seems to me She said, if she were to give the Holy Father that there would be two parts: one, a terrible advice, she would caution great prudence. If, for natural catastrophe or one caused by war. And instance, the text contained something like the secondly, the huge crisis in the Church. It is clear coming of the Antichrist or something else quite that the most important thing is the salvation of serious that would cast grave doubt on the souls, but the threat of punishment on this earth authority of the Church, it could be a reason the helps lead many people back to God. same authorities are hesitant to publish this. I don’t pretend these examples are the case; I am MH: Inasmuch as it has seemed to me per- simply speculating as to what some possible sonally that we are now witnessing within the reasons might be for not releasing it. Catholic Church what Our Lady might well have wanted to warn us about in the Third Secret, I MH: In light of the fact that we do not therefore last year reached out to some high- seem to advance any further in our attempts ranking prelates in Rome. I asked them to help to gain a fuller knowledge of what Heaven had reveal the missing texts from Sister Lucia which planned for us to know – while also knowing would shed some more light on Our Lady’s that our failure itself is within the Providence merciful and warning message. Moreover, I of God – what would be your counsel to those was then told that there were people in Rome, sincere Catholics still desiring to know the
Cor Jesu | Mar-Apr. 2018 7 fuller truth about Fatima? Seifert himself has even repeatedly made an There are things more important than know- explicit reference to your own analogous case. ledge. That is the Catholic life. Obviously, if the Would you explain to us these fundamental Blessed Virgin Mary wanted this Secret to be principles to the extent that you see them to be known, there was an important reason for Catho- in some mutual and reinforcing correspondence? lics and maybe the world to know it. Even if we We have souls to save. The Church is not don’t have it, we are obliged to do our duty of new. If we follow what the Church has always state every day. This is what is most important. done, and what the saints have always done, we MH: Asking you for counsel in another field are assured of being on the safe path to Heaven. of expertise: many Catholics observe with fear In all times, the Church has considered novelties dangerous and the fruit of pride. We might, how some of those loyal faithful within the Church who defend the traditional Catholic today, say that there is a sickness for novelty and teaching on marriage – such as Professor Josef change. But God does not change. The Faith does Seifert, Father Thomas Weinandy, and others not change. The Commandments do not change. – are being ostracized and silenced. Some Be faithful to what the Church has always taught Catholics look with much fear into what our in her catechisms and you will be assured of future will hold for all of us who are deter- being on the right side of this fight for God and mined to be loyal to Christ and His Teaching. His glory. What inner disposition of the soul and clear MH: The SSPX has from early on opposed conduct would you now especially recommend certain aspects of ecumenism and religious for us to develop and to pray for? liberty. How would you relate that earlier resis- First, have an enormous trust in God, Who tance to the current debate about the indis- will never abandon those who are faithful. Count solubility of marriage in light of the fact that on His grace. Second, be steadfast to the Faith these other religions often do not believe in this at any cost and obey the Commandments. dogma? MH: Many observers increasingly seem to Since many religions reject the indissolubility see parallels between the principles upon which of marriage, we might think that the steps taken the Society of St. Pius X (SSPX) had based its own by Rome would be inspired by ecumenism, but I resistance against certain novelties coming am not sure there would be a necessary link there. from Rome earlier; and between the principles I think the problem is a general relativization of now applied by those critics of Pope Francis’ truth and by consequence a lax application of the hortatory document Amoris Laetitia. Professor law and understanding of God’s commandments.
8 Cor Jesu | Mar-Apr. 2018 Or, following the principles of personalism, such MH: Do you yourself have any knowledge an insistence on the human person that God’s with regard to the rumors that Pope Francis order is not primary. (In other words, Man be- soon will also go about altering or undermining comes God.) You find this at the level of religion the Motu Proprio Summorum Pontificum and even legislation today. John Paul II described No, I have no knowledge of this. this as anthropocentrism. We now see this MH: Do you have any expectations as to applied to marriage. Everybody wants an easy the Society’s official relationship with Rome, life… especially in light of the fact that you have MH: In light of the seemingly growing personally signed the Filial Correction regarding apostasy from the Catholic Faith within the Amoris Laetitia? Have the negotiations with Catholic Church, could you tell us at the end of Rome now been effectively stalled or post- this interview how you see your own mission poned? and the SSPX’s mission and specific role? I don’t think there is any specific correlation We could say, that the Society of St Pius X, between my signing of the Filial Correction and by Divine Providence, not by our own merits, our status with Rome. We are at a certain stand- represents the past of the Church, what we call still for the time being, but things remain open Tradition. This cannot be erased from the Cath- to further discussions. olic Church or Catholic life. So our mission is to MH: Are there some final words that would remember this. We are not simply a monument help us to grow in loyal love for Our Lord and to the past; we are a living witness of Tradition Our Lady in light of the merciful message and in the Church, which is above all the changes and warning of Fatima? moods of the modern world. The Faith remains If the Blessed Virgin Mary made the effort our mission, specifically by reviving the Christian to come to speak to the world, it must be im- spirit, especially for the priests of the Catholic portant. So, listen to Her and Her words. Let us Church. Our specific role is to help restore the grow in great devotion to the Immaculate Heart priesthood, in all its purity, to the Church. Every of Mary. She will keep and protect our faith, aspect of Christian life and even of the Church hope, and charity and lead us, as She promised, follows by consequence from this principle. If to Heaven. you want to help restore the Church, one must start with the priesthood. (Source: onepeterfive.com, FEBRUARY 10, 2018)
Cor Jesu | Mar-Apr. 2018 9
The Universality of St. Joseph’s Patronage
Fr. Francis L. Filas, S.J.
n the case of St. Joseph his patronage is the logi- I cal extension of his duties on earth. The doctrine we are proposing is that St. Joseph is the universal patron of the Church simply because he is patron of the Universal Church; and this all-embracing patronage of the Church in turn arises from Joseph’s vocation on earth. The General Proof In the words of Leo XIII’s encyclical: “There are special reasons why Blessed Joseph should be explicitly named the Patron of the Church and why the Church in turn should expect much from his patronage and guardianship. For he indeed was the husband of Mary and the father, as was supposed, of Jesus Christ. From this arise all his dignity, grace, holiness, and glory…The divine household which Joseph governed as with paternal authority con- tained the beginnings of the new Church. The Virgin
10 Cor Jesu | Mar-Apr. 2018 most holy is the mother of all Christians, since she our Lady—logically embraces all who participate is the mother of Jesus and since she gave birth to in the fruits of the Redemption—and this means them on the mount of Calvary amid the indescrib- all humans everywhere, either actually or poten- able sufferings of the Redeemer. Jesus is, as it were, tially members of Christ’s Church. the first born of Christians, who are His brothers Meditative consideration of the full meaning 1 by adoption and redemption.” of Joseph’s title reveals further consequences. It is Then comes a sentence in which the Holy because he is patron of the whole Church that his Father equivalently states the universality of interests must be more universal than those of other Joseph’s patronage. saints. Other patrons concern themselves with one “From these considerations we conclude that group of persons; Joseph is and must be patron of the Blessed Patriarch must regard all the multitude all. Writers have amplified his title so that they of Christians who constitute the Church as confided describe him as universal patron because patron to his care in a certain special manner. This is his of the Universal Church. numberless family scattered throughout all lands, It is fortunate in this respect that from the over which he rules with a sort of paternal autho- very first petitions sent to the Holy See in the last rity, because he is the husband of Mary and the century, the requests from the bishops, priests, father of Jesus Christ. Thus, it is conformable to and lay people used the words Universal Church reason and in every way becoming to Blessed instead of Catholic Church. True as it is that catho- Joseph that as once it was his sacred trust to guard lic and universal mean the same, catholic has taken with watchful care the family of Nazareth, no matter on a popular connotation more as a proper adjec- what befell, so now, by virtue of his heavenly pat- tive designating the Church but not implying the ronage, he is in turn to protect and to defend the universality to which catholic really does refer. More Church of Christ.”2 exactly, perhaps we should say that the popular Thus, it would appear that St. Joseph’s pat- mind does not avert to the universal meaning of the ronage as understood in its full extent embraces word catholic. At any rate, the choice of language all those who owe their salvation to the redemp- was a happy one, and the Church documents have tive work of Jesus and to the intercession of the retained the wording of the original petitions which Blessed Virgin. The reason is clear. Joseph was emphasize St. Joseph as the patron of all and for chosen to be the virgin father and virginal husband all. in order that the redemptive work of our Lord in Specific Considerations cooperation with Mary might be accomplished. This is the general or theoretical proof of the Joseph’s cooperation, too, was in some sense nec- universality of the patronage. Now to give specific essary. Hence, the saint’s guardianship—which is examples: Because Joseph was a member of an the outgrowth of his protection of Jesus and of impoverished family of kings, the story of his life
Cor Jesu | Mar-Apr. 2018 11 heartens all who suffer financial reverses. Earning Christian husband and wife should look to. If they his livelihood and supporting his holy charges at attain success in imitating such love, they will find the carpenter’s bench, he fittingly leads all who that their true love shows itself in every aspect of work for a living. In his actions we can discover a their life together. guiding principle that can hold true for every em- As head of Nazareth, the first Christian reli- ployer. He can look to Joseph, who while superior gious community, St. Joseph exemplifies the ideal in authority, recognized that he was inferior in religious superior, the servant of the servants of dignity and used his authority with the utmost God. Simultaneously, his absolute and unquestion- moderation and prudence. Thus, while on the one ing obedience to the messengers of God marks hand St. Joseph inspires employers to give just him out as the model for priests and for religious. wages and to provide healthful working conditions, When the end comes to the period of service, on the other hand his example reminds employees Joseph by his death in the presence of Jesus and to return fair and industrious services for wages Mary is made the grand protector of the hour of received, all in an atmosphere of charity and har- death for other men—the friend who leads depart- mony and common working together for the com- ing souls peacefully to their Judge. mon good. In our own age St. Joseph’s patronage of labor Against the purveyors of the false ideologies has been particularly emphasized together with of our day, Joseph stands out as the antithesis of Joseph’s patronage of the family. Closely coupled racial prejudice and international hatred. Himself with the former emphasis was the new honor a Jew, he suffered because of the political dreams granted to him in 1937 by Pius XI. At that time the of a monarch who was mad for power at any cost. Pope declared him the patron of the Church’s Welcoming the foreign Magi and then living in ex- campaign against atheistic communism, for“ he ile in a not too friendly land, he knew the distress belongs to the working-class, and he bore the caused by displacement, by prejudice against burdens of poverty for himself and for the Holy color an against race. Family, whose tender and vigilant head he was.”3 Joseph’s place as father in the Holy Family In addition to previous Church statements shows all fathers how steadfastly they must strive concerning St. Joseph as Patron of the Universal to imitate him in cherishing and education their Church, we possess sound authority from Leo XIII’s children. No husband can ever offer his wife a de- encyclical for claiming St. Joseph as this universal gree of fidelity and self-sacrifice greater than that patron. After tracing the Saint’s present position which Joseph offered our Lady. Hence, in him we to his earlier vocation on earth, the Pope continues, behold the worthy patron of the Christian family. “This is the reason why all the faithful of all The close union of souls between the father and places and conditions commend and confide mother in the Holy Family is the goal which every themselves to the guardianship of Blessed Joseph.
12 Cor Jesu | Mar-Apr. 2018 In Joseph fathers of families have an eminent more or less unrelated invocations, the Litany of model of paternal care and providence. Married St. Joseph is divided into rigidly logical groups. couples find in him the perfect image of love, Seven title depict the role Joseph played on harmony, and conjugal loyalty. Virgins can look to earth: him for their pattern and as the guardian of virgin- Two concern his royal ancestry in preparation al integrity. With the picture of Joseph set before for the Messiah: them, those of noble lineage can learn to preserve Illustrious descendant of David Light of their dignity even under adverse circumstances. Patriarchs Let the wealthy understand what good they should chiefly seek and earnestly amass, while with no Two, his relationship to Mary: less special right the needy, the laborers, and all Spouse of the Mother of God possessed of merely modest means should fly to Chaste guardian of the Virgin his protection and learn to imitate him.”4 Two, his relationship to Jesus: The same Pope’s letter on the Holy Family is Foster Father of the Son of God entirely devoted to the subject of family life, Watchful Defender of Christ placing Joseph with Mary and Jesus as a family and finally one title as: exemplar.5 Head of the Holy Family. In the words of Benedict XV: “Since Joseph, The second group of invocations contains a whose death took place in the presence of Jesus list of six special virtues of St. Joseph: his justice, and Mary, is justly regarded as the most efficacious chastity, prudence, valiance, obedience, and faith. protector of the dying, it is our purpose here to The final eleven titles interest us now most, lay a special injunction on Our Venerable Brethren however: that they assist in every possible manner those Four address him as exemplar: pious associations which have been instituted to Mirror of Patience 6 obtain the intercession of St. Joseph for the dying. Lover of Poverty The Litany of St. Joseph Model of Workmen The shortest official summary of St. Joseph’s Ornament of domestic life universal patronage is found in the Litany of St. and seven invoke him as a protecting patron: Joseph, approved by St. Pius X in 1909. This Litany Guardian of Virgins condenses, as it were, Leo XIII’s earlier catalogue Safeguard of families of Joseph’s clients: “all the faithful of all places Consolation of the poor and conditions.” There is a very interesting fea- Hope of the sick ture about the Litany of St. Joseph. Unlike the old- Patron of the Dying er litanies which grew up out of separate and Terror of Demons
Cor Jesu | Mar-Apr. 2018 13 Protector of Holy Church. recommend oneself to this glorious Patriarch 7 But for the final word on the universal pat- and to be devout to him.” ronage of St. Joseph, probably no tribute to the Saint’s widespread and powerful help and friend- 1 Leo XIII, Encyl. Quamquam pluries, August 15, 1889, in ship can ever surpass the long classic words of F.L. Filas, S.J., The Man Nearest to Christ, Milwaukee, St. Teresa of Avila: Bruce, [1945], p. 171-172. 2 Op. cit. loc., p. 172. “It seems that to other saints our Lord has 3 Pius XI, Encycl. Divini Redemptoris, March 19, 1937, in given power to help us in only one kind of ne FILAS, op. cit., p. 184. cessity; but this glorious saint, I know by my 4 Op. cit., loc. cit., p. 173-174. own experience, assists us in all kinds of 5 Leo XIII, Apostolic Brief Neminem fugit, June 14, 1892, in necessities…I only request, for the love of FILAS, op. cit., p. 176-178. God, that whoever will not believe me will 6 Benedict XV, Motu Proprio Bonum sane, July 25, 1920, in test the truth of what I say, for he will see FILAS, op. cit., p. 183. by experience how great a blessing it is to 7 Autobiography, Chapter 6, in FILAS, op. cit., p. 193-194.
Since we all must die, we should cherish a special devotion to St. Joseph, that he may obtain for us a happy death. All Christians regard him as the advocate of the dying who had honored him during their life, and they do so for three reasons: First, because Jesus Christ loved him not only as a friend, but as a father, and on this account his mediation is far more efficacious than that of any other Saint. Second, because St. Joseph has obtained special power against the evil spirits, who tempt us with redoubled vigor at the hour of death. Third, the assistance given St. Joseph at his death by Jesus and Mary obtained for him the right to secure a holy and peaceful death for his servants. Hence, if they invoke him at the hour of death he will not only help them, but he will also obtain for them the assistance of Jesus and Mary – St. Alphonsus Liguori
14 Cor Jesu | Mar-Apr. 2018 St. Joseph’s Intercession
St. Teresa of Avila
inding myself so crippled while still so young, F and earthly doctors having failed to cure me, I turned to heavenly physicians for help… I took the glorious St. Joseph for my advocate and protector, and commended myself earnestly to him; and it was clearly he who both healed me of this sickness and delivered me from great dangers that threatened my good name and the salvation of my soul. His aid has brought me more good than I could ever hope for from him. I do not remember once having asked anything of him that was not granted. I am full of wonder at the great graces God has bestowed on me, and the perils to body and soul from which he has freed me, at the intercession of this blessed saint. God seems to have given other saints power to help us in parti- cular circumstances, but I know from experience that this glorious St. Joseph helps in each and every
Cor Jesu | Mar-Apr. 2018 15 need. Our Lord would have us understand that, Were I a person writing on my own authority since on earth He was subject to this man who was I would readily set down at length and in detail all called His father, whom as His guardian He had to the favors that this holy man has granted me, and obey, so now in Heaven He still does all that Joseph not only me but others as well. But if I am to keep asks. Others, who have turned to Joseph on my to the limits laid down for me, I shall have to write advice, have had the like experience; and today about many things much more briefly than I should there are many people who honor him and keep on choose, and about others at much greater length finding out the truth of what I say. than is necessary: in a word, I must act like one I made a point of having his feast kept with whose judgement is rather defective where good all possible solemnity; but it must be admitted this is concerned. All I ask, for the love of God, is that was more a matter of vanity than of religion, for I anyone who does not believe me will put what I always wanted everything done well and impres- say to the test, and he will then learn for himself sively. No doubt my intentions were good; but it how advantageous it is to commend oneself to was a failing of mine that when the Lord gave me this glorious patriarch Joseph and to have a special grace to do anything good I always mixed a lot of devotion for him. Prayerful persons, in particular, faults and imperfections with it: when it was a should love him like a father. question of anything bad, anything self-pleasing I do not know how anyone can think of the or worthless, I took any amount of care and pains Queen of angels, at the time when she was under- with it. May the Lord forgive me! going so much with the Child Jesus, without giving I wish I could persuade everybody to be de- thanks to St. Joseph for looking after them in the voted to this glorious saint, for long experience has way he did. If anyone has not got a guide to teach taught me what blessings he can obtain from God him how to pray, let him take this glorious saint as for us. Of all the people I have known with a true his master and he will not go astray. Please God I devotion and particular veneration for St. Joseph, have not myself gone astray in venturing to speak not one has failed to advance in virtue; he helps of him! – for, while I declare my loving devotion those who turn to him to make real progress. For to him my endeavors to praise and imitate him are several years now, I believe, I have always made very weak and insufficient. When, thanks to him, some request to him on his feast day, and it has my paralysis was cured and I was able to get to my always been granted; and when my request is not feet and walk, he showed me what sort of man he quite what it ought to be, he puts it right for my is; and I, when I make bad use of such a blessing, greater benefit. show what sort of a woman I am.
16 Cor Jesu | Mar-Apr. 2018
The Foster-Father of Jesus “Joseph, Son of David, fear not to take unto thee Mary, thy wife.” (Mt. 1:20)
Fr. Edward Leen, C.S.Sp
HAT Joseph was a man of holiness we know T from the Scriptures: of the nature and charac- teristics of that holiness we have little direct testi- mony. The Evangelist, St. Matthew, says of him, that he was a just man, assigning to him a quality, which in the language of Scripture, always implies the possession, in a harmonious balance, of the moral and Theological Virtues. The term is applied to others—as for instance, to Zachary and Elizabeth, and it is therefore no indication of there being anything in the quality of Joseph’s holiness which would distinguish it from, and exalt it above, that of the other virtuous persons mentioned in Scripture. In the absence, therefore, of all direct evidence, it is from an enquiry into the providential part Joseph was called on to play, in the economy of the Redemption, that we are to derive our knowledge
Cor Jesu | Mar-Apr. 2018 17 of the greatness and of the characteristics of the spiritual writers to turn to a study of the mission sanctity that distinguished the head of the Holy and of the sanctity of the third member of the Holy Family. Family. Devotion to him then rapidly developed, and the investigations of the theologians revealed When God directly assigns a definite mission the solid foundation on which it is based. to a creature, especially a mission having a close and intimate relation with the Incarnation, He owes St. Thomas lays it down as an indubitable it to Himself to impart to that creature a measure principle that when God in a special manner elects of grace proportioned to the importance of the a creature for some special function, having a rela- role to be fulfilled. It would be thought that, start- tion to the scheme of Redemption, He endows the ing from this easily accepted principle, Sacred object of His choice with dispositions by which it is writers would, from the beginning, have formed a equipped to fulfill worthily the ministry to which it lofty conception of the measure of divine grace is called. The grace accorded is in proportion to the meted out to one who was privileged to be the dignity of the office to which the creature is called, Spouse of the Mother of God, and to exercise all and this grace is sanctifying (gratum faciens)where the rights and functions of parental authority with personal holiness is required for the due acquittal regard to God's Son. Yet, strangely enough, this is of the obligations attached to the office. (When not so. Joseph, called by God to cast the veil of God's election is absolute, not conditional, it infal- obscurity over the mystery of the birth and the libly attains its purpose.) St. Joseph was predes- early years of Jesus Christ, has had his own great- tined absolutely by Almighty God to be the protect- ness enveloped in the shadow, which it was his tor of Mary's virginity and to watch over the early function to project on the persons committed to years of the Incarnate God. The duties which fell his care by Almighty God. The very nature of his to his lot in consequence of his vocation brought mission is the very cause of the hiddenness of his him into and necessitated the closest and most sanctity. The constant care of the Church to put intimate relations with the Source of all Sanctity— clearly in evidence the miraculous virgin birth of Our Lord and Savior Jesus Christ. Eminent sanctity the Savior, during the first centuries of the Church's and sanctity of a singular kind was demanded history, caused the figure of Joseph to remain in for the due discharge of the office committed to the background in the writings of the early Fathers. St. Joseph by divine providence. But when, in the course of time, after the succes- Joseph has been called the foster-father of sive heresies, attacking now the divinity, at another Our Divine Lord— but he was bound to Him by a time the humanity of the Savior, had been over- tie far stronger than is implied by this term. The thrown, the Theology of the Incarnation had been Scripture, when the context requires mention of fully developed and the virginity of Mary clearly the two holy spouses together, refers to them as established, the Spirit of God inspired saints and the parents of Jesus. After the prophecy of Simeon,
18 Cor Jesu | Mar-Apr. 2018 St. Luke records that His Father and Mother were wondering at those things which were spoken concerning Him. As the true and lawful spouse of Mary, St. Joseph was meant by God to have the privilege of exercising, as his right, in virtue of his virginal marriage, the parental office in regard to Mary's Child. The union of these two, Mary and Joseph, was ordained in the designs of God for the education of Jesus. Joseph was necessary to this work of supreme dignity and importance. The
Son of God, in becoming Man, deigned to assume all the conditions of the nature He assumed— including the helplessness and dependence that characterize its early years. The Child needed the strong care and watchfulness of a father to be preserved from the dangers that threatened His existence whilst still in His infancy. Mary could not of herself, owing to the conditions with which cus- tom and convention invested the lives of women in the East, provide the protection and furnish the means of safety that the situation demanded. His own place, in regard to His Divine Son, during Neither could she supply, of herself, all the condi- the early years of that Sons sojourn on earth— tions that were needed for the due upbringing of “qui et vir justus est datus, ut unigenitum tuum, her Son during the years of His boyhood and His Sancti Spiritus obumbratione conceptum paterna adolescence. A large share of this work naturally vice custodiret”—as we read in the Preface as- devolved on the Father by whom the young Naza- signed to the Mass in honor of St. Joseph. Having, rene was to be formed to the duties and tasks of a therefore, to exercise the function of father with man's life and initiated into the social and religious regard to Jesus he was endowed by God, with Whom obligations which were incumbent on a Son of all things are real, with all a father's tenderness Israel. As God had planned the salvation of man- and love for Him Who was confided to him as his kind, the function of Joseph was one not of mere Child. St. Chrysostom says that there was given to convenience but of necessity in the working out Joseph by the Lord all that can belong to a father of that plan. without prejudice to virginity. He experienced with Joseph was chosen by God the Father to take regard to the Son of Mary all the strong, quiet, deep,
Cor Jesu | Mar-Apr. 2018 19 tender emotion that stirs a father's heart towards tuting a comparison between the holiness of Jesus his own child. What, by nature, Joseph was not, and that of the two beings who, on earth, were with regard to Jesus, he became by affection. Jesus most closely united to Him. The holiness of a soul revered and obeyed him, and since everything in is in direct proportion to the grace inherent in it. the family at Nazareth must have been perfect— And holiness is nothing else than union with God— destined as it was to be a perfect exemplar of the closer the union the greater the holiness. It is family life for all time—the direction of Joseph must the function of grace, precisely, to effect this union have been such as merited the reverence and between the soul and God. It is the action of the esteem of even Jesus. faculties, transformed and elevated by grace, that The good towards which marriage is directed, perfects this union and unites the soul more com- in the plan of God, is not merely the generation, pletely to God. The more perfectly our two faculties but more especially, the proper upbringing and of will and intellect are subjected to and informed education of children. For this reason the union by the activity of grace, the more closely they bind between Joseph and Mary can be said to be the us, by their action, to God. most perfect of conjugal unions—for it was formed Charity, that is the supernatural love of God (and was demanded) for the training and upbring- (not merely natural love nor mere philanthropy), is ing of the Divine Child in the way ordained by that which excites, intensifies and sustains this ac- Providence. Without it Jesus could not have been tivity. Love urges us to cleave to the object of our reared in the manner that was postulated by the love in thought and affection. It is because God, as plan that had been formed for redeeming mankind. He is in Himself, is, when loved, the term or object This marriage, therefore, secured what, according of these operations of will and intellect—because to the Christian view, is the chief and good of mar- He, as it were, is held and possessed in His own riage, namely, the suitable training and education substantial Being by them, that He is said to dwell of the Child. in the souls of the just. And St. Thomas says,
The nature, then, of Josephs mission deman- “Grace is produced in man by the presence of the ded of itself that he should be supernaturally Divinity, as light is produced in the air by the pres- united with the Source of all Grace, the God Incar- ence of the sun.” And just as the nearer an object nate—by a union which in its force, intensity and is to the sun, the more fully does it receive its intimacy, is surpassed only by that through which light and heat, so likewise, the more closely the Mary is bound to the fruit of her womb. It is this soul is brought to the Principle and Source of which brings us to a realization of the sanctity of Grace, the more powerfully does it participate in Joseph. the virtue of that principle. There is effected in the We can form a conception of his holiness by soul by this approach—this drawing nearer to analyzing the notion of sanctity itself and by insti- God—wrought by charity, a resemblance to the
20 Cor Jesu | Mar-Apr. 2018 Divine Being in perfection and in operation. The After Mary, no human being was brought into soul becomes more and more like to God in form closer or more intimate relations with the Incar- and feature, so to speak, the more closely it is at- nate Word, the Source of all Grace, than Joseph. It tracted to Him by charity. follows as a consequence of the axiom already No union to the Divinity can be conceived enunciated (that the nearer one is to the principle closer than was that enjoyed by the Sacred Huma- of a thing in any order of effectivity, the more fully nity of Jesus—united Hypostatically as it was to the does one receive the effects of that principle), that Second Person of the Blessed Trinity. Hence, His the grace of Joseph must come next in greatness Soul was a perfect mirror reflecting in its human to that of Mary. Joseph was not merely the guard- acts the Divine Perfections and the Divine Opera- ian of Jesus, not merely His foster-father; he was tions. Christ had the plenitude of sanctifying grace: as the lawful spouse of Mary, the legal Father of this grace in its quasi-infinitude flowed from the Christ. God would not place him in such a position union with the Divinity, as light from the sun. without giving him the dispositions that would enable him to fill it in all perfection, and realize in The grace of the Divine Maternity in Mary himself the conditions of it according to the meas- created in her an intimacy with God that comes ure of reality that was possible. He had, therefore, next in perfection to the intimacy effected by the for Jesus, all the love and tenderness that a father Hypostatic Union. Her grace is, to the Divine Mater- has for his own child. This love was not merely nity, proportionately as is the grace of Jesus to the natural affection. It was supernatural charity infused Hypostatic Union. Christ is the Principle of Grace into his soul, enabling him to shadow forth on earth in a twofold sense: He is the Principal Cause of it as with regard to the Incarnate God the relation that God, the Instrumental Cause of it as Man. By her exists in Heaven between God the Father and His Motherhood, Mary is brought into the most inti- eternally begotten Son. Such an earthly shadow of mate relations with Jesus that is possible for a mere the Procession of the Word must have been pro- creature. No union can be closer than that of ductive of a great depth of grace in the soul of Mother and Child. And as we have said, the nearer Joseph—a grace which gives him a special likeness one is to the principle of a thing in any order, the to the Eternal Father. more perfectly does one participate in the effects of that principle. Since Christ is the Instrumental Other saints have enjoyed in vision, in a tran- Principle of Grace as Man, and Mary is so intimat- sient, occasional and passing way, commerce with ely united to the Sacred Humanity (since she Our Divine Lord. Joseph, in virtue of his office, furnished It with the material elements of Its Being), enjoyed this privilege not in a passing way but in a it follows that she receives in the most perfect continuous and habitual manner for many years manner the grace that comes to us through that of his life on earth. And to this intimacy and inter- Sacred Humanity. course he brought, constantly and unvaryingly,
Cor Jesu | Mar-Apr. 2018 21 the most perfect dispositions, the most profound spirit seizes the Godhead is progressively freed from faith and the warmest charity. He brought to it the the influence of the natural forms which the intel- love of a father and the insight of a soul so divinely lect must use to grasp Divine things. It is in the illuminated, that not for a single instant was there growing realization of the utter insufficiency of dimmed for him the radiance of the Divinity, that these created elements to express what God is— was veiled by the humble exterior of Mary's Child, in the growing realization that He transcends all Who deigned to address him by the name of Father. created perfections even when carried to the Though Jesus learned from Joseph, as a disciple utmost limits conceivable—that there is given this learns from a master, never for one instant, in spite dim and obscure knowledge of God, which though of this bewildering eclipse, this unimaginable obscure, surpasses in clarity the deepest theologi- reversal of roles, was the Divinity in Him obscured cal knowledge that human genius at its highest can for the Spouse of Mary. As has been said, whilst it acquire. Joseph's faith was submitted to a purifica- is by grace that we are made like to God, there is tion like to which that of any other saint was not, required, for the perfection of this resemblance, nor could have been subjected. When Peter, by a that we actively unite ourselves to Him by the grace from on high, was inspired to see the Christ exercise of the faculties of will and intellect opera- the Son of God, in the Person of Jesus of Nazareth, ting through the infused virtues of Faith, Hope and he was felicitated by Our Divine Lord Himself on Charity. Wonderful must have been the resembl- the grandeur of this Divine illumination and on the ance to the Divinity wrought in the soul of Joseph, great prerogative that it was to win for him. “Blessed through the constant, sustained exercise of his art thou, Simon Bar-Jonah, because flesh and blood profound faith and his deep, strong charity, in hath not revealed it to thee, but My Father Who respect of Our Divine Lord—especially when it is is in Heaven.” Simon’s penetration of the mystery remembered that the exercise of these theologi- of Jesus was an intuition of faith—his recognition cal Virtues extended over many years and did not of the Christ as being the Son of God was the result admit of a moment's intermission. of an extraordinary exercise of this infused virtue in his soul—so strong, so powerful, so penetrating, Perfection in the spiritual life follows the that in virtue of it he was instantly proclaimed to progressive purification of the infused virtue of be the very foundation on which the stability of the Faith. Although vision of God, in the proper sense faith in Christ's Church was to repose. of the term, is reserved for the hereafter, there can be, even on earth, a growing realization of the Yet, Peter’s faith was not so meritorious nor presence of the Divinity in the soul. It is not sight— could it have been as perfect as that of Joseph. but an obscure knowledge of God, which comes Though not based on, it was conditioned by ele- with an ever clearer understanding of what He is ments, which were wholly lacking on the part of not. The intellectual operation by which the created the Protector of the Divine Child. Peter had passed
22 Cor Jesu | Mar-Apr. 2018 many months at the school of Jesus. He had daily There would not have been time for the diffi- been witness to the perfection of the Master s life cult and therefore prolonged effort to work that and had for a long time been subjected to the transformation of mind and heart, which was nec- dominating influence of a Personality that stood essary in order that men might be rendered apt to apart from and above the ordinary. Miracles had receive the Kingdom of God, such as it was accord- multiplied in the Lord's passage, and wisdom flowed ing to the teaching of Jesus. Josephs marriage with from His lips with an effortlessness that of itself Mary was necessary to hide from profane eyes be spoke a knowledge and a power of mind that the mystery of the virgin birth, to save Mary from was superhuman. Peter had seen the works of Jesus, the tongue of calumny and to provide a protector had listened to His teaching and had been in daily for the Mother and Child during the years of help- contact with a perfection of life, which imposed lessness of the Latter. itself on mind and on senses; hence, his soul was Jesus' mission, since it consisted to such a thoroughly prepared beforehand and made recep- large extent in molding the minds and wills of men tive for the illumination of Faith. into a new form, could not be begun conveniently But things were far otherwise for Joseph, and by Him until He had reached mans estate. The that by reason of the mission that he was called revelation of what He was could begin only then. by Providence to accomplish. It was necessary in His Divinity was to be wrapped in impenetrable order that no untimely obstacles should prove an darkness during all the years of His infancy and of impediment to the working out of God s plan for His private life. It was, therefore, in the Divine the redemption of mankind, that an impenetrable plan, that never during the thirty years should the veil should be cast over the circumstances of the Incarnate God give any exterior manifestation of birth and early years of Jesus. The revelation of the the Godhead that dwelt in Him in its plenitude. He reality of His divine nature should only be gradual grew, as St. Luke says, in the normal way, as other and progressive; men’s minds and hearts were to children, in wisdom and age and grace before God be prepared for the reception of the salvation that and men. It was Joseph’s very mission to co-ope- He was to bring, and that was so utterly different rate in securing this hiddenness. And so Our Lord, from that to which they had looked forward, aspir- in His Divine Nature, had to be as hidden for Joseph, ed after and hoped for. If He had been revealed to as far as exterior signs went, as for any others. them as Divine in the beginning, the Jews would The Divine Child never taught him, never revealed have doubted of the reality of His human nature, to him, by word of mouth, the inner mysteries of and would have been stirred into a ferment of His Being. Joseph had to walk by the light of faith excitement, in which the expectancy of seeing their alone. So perfect and sustained was the restraint national aspirations at last realized might have of Our Lord, that on the one occa- sion when He caused scenes of tumult and revolt. just slightly drew the veil aside both Joseph and
Cor Jesu | Mar-Apr. 2018 23 Mary were filled with astonishment. This shows We cannot imagine of course that St. Joseph was that they had before their eyes and expected to deceived by such dreams of Israel's earthly glory, see before their eyes nothing but the apparently for his super-naturally enlightened soul divined human and ordinary. Joseph never saw a miracle, something of the nature of the work before the never heard a word of teaching or of power from Savior. Yet even to him there must have seemed the Child of his holy spouse. During those years little apparent proportion between the work with that dragged themselves out slowly for the expec- which Jesus was busying Himself and the task to tation of Israel he saw nothing that hinted, even be accomplished by the Redeemer. Year followed remotely, at the realization of Israel's dreams, or year, and each bore witness to the same apparent the fulfillment of the prophecies that he knew so inactivity, the same apparent shelving of the great well concerning the Messias. work waiting to be done, the same apparent fritter- These prophecies foretold practically nothing ing away of valuable time. of the hidden life. There was no indication what- It was necessary that the depository of the soever from any quarter as to its meaning, its secret in which was enveloped the mystery of the significance, its purpose. Day followed day, and Incarnation should disappear from the scene of each brought the same unchanging round of, and this world before the voice from Heaven revealed alternation of work and prayer. The only change to the son of Zachary in the desert the presence was that Jesus became stronger, more vigorous, of the Messias promised and announced. So in the more adept in the use of the tools that belonged obscurity which had surrounded his whole life, to His father's trade. He bent Himself with as much Joseph, continuing to the end his sublime mission, assiduity to the acquisition of skill in His craft as if rendered his soul to God before Jesus announced the sole object of His life was to be able to provide Himself to men as the Man-God. He had to close support for His Mother when Joseph should be his eyes in death without seeing the manifestation taken from them both. There was no evident of the desired of Israel. Nothing as far as human connection between this worker's life and the grand- reason could see had been attempted, nothing done, iose role in the world's history which the Jews of unless that this child who had been entrusted to that day attributed to the coming Messias, a role his keeping had learned perfectly the carpenter’s based on a mistaken interpretation of the glowing trade and was now capable of providing, unaided, and magnificent imagery of the Sacred Books. for His Mother’s support. Ω
Some Saints are privileged to extend to us their patronage with particular efficacy in certain needs, but not in others; but our holy patron St. Joseph has the power to assist us in all cases, in every necessity, in every undertaking. – St. Thomas Aquinas
24 Cor Jesu | Mar-Apr. 2018
The Litany of the Sacred Heart
We continue our series of meditations on the individual invocations of the Litany of the Sacred Heart written by the REV. FR. JOSEPH MCDONNELL, S.J.
SEVENTH TITLE : HEART OF JESUS, HOUSE OF GOD AND GATE OF HEAVEN 1st Prelude : Behold Jacob of old wakening up from the vision in which, in sleep, he beheld the ladder that reached from earth to Heaven, and exclaiming: “This (place) is no other but the house of God and the gate of Heaven.” (Gen. 28:17) 2nd Prelude : Ask grace to understand the full significance of this beautiful invocation and of that which follows. Commentary In This title is adopted from the twenty eighth chapter of the Book of Genesis, wherein Jacob is described as beholding in his sleep “a ladder stan- ding upon the earth, and the top thereof touching
Cor Jesu | Mar-Apr. 2018 25 Heaven; the Angels of God also ascending and beloved children, caressing them with all the ten- descending by it”; and, later on, wakening up, he derness of most paternal affection. “You are My said: “How terrible is this place! This is no other friends,” He says to the clients of His Sacred Heart; but the house of God and the gate of Heaven.” “I will not now call you servants…But I have called The Sacred Heart is, first, the House of God. you friends” (John 15: 14,15). “Amen, I say to you. The house is the family home, where father, If you ask the Father anything in My Name, He will and mother, and children live together on terms give it you…Ask, and you shall receive: that your of the most loving and intimate affection; where joy may be full” (John 16:23,24). “For the Father all restraint is thrown aside; wherein the father Himself loveth you, because you have loved Me”, finds his delight in the sweet caresses of his chil- (John 16:27). In this Divine Heart, as in a peaceful, dren, and the children love to gather round the happy home, the children find a refuge from the father and lavish on him all the joyous love and coldness, the wickedness, the persecution of the tenderness of childhood. There are no secrets in world without. Here they find tranquility amid the the family home; everything is held in common, storms that assail them. Here, in loving converse and the father’s greatest joy is in making his dear with their Father, they find a consolation that the children happy, and bestowing on them all the world knows not of, a depth of peace and holy joy treasures that he has. For them he toils; they are that words are powerless to paint. “In peace in in his thoughts both day and night; he deems no the self-same I will sleep and I will rest” (Ps. 4:9). sacrifice too great to make them happy and secure “Come to Me all ye that labor and are heavily their welfare. burdened, and I will refresh you” (Matt. 11:28). It is not hard to see how fully all this is real- Hence it is the chosen office of the Sacred ized in the Heart of our dear loving Father Jesus Heart to comfort the afflicted and console the sad Christ. Is not that great Heart the House wherein of heart. His hands are ever full of precious gifts His children love to dwell, wherein He makes it His for those that come to Him as to a Father. His delight to lavish on them all the choicest treasures Heart is as a house of refuge, ever open to the that He has at His disposal? “My delights,” He tells, sorrowing children of His love. To realize the truth “are to be with the children of men” (Prov. 8:31). of this in practice we need but turn to the pages Here He lays aside the majesty of God, the splendor in the monthly Irish Messenger, wherein are found of the heavenly court, and, full of the tenderest recor- ded the endless favors He bestows with royal and sweetest love, converses as a Father with His bounty on the clients of His Sacred Heart.
26 Cor Jesu | Mar-Apr. 2018 The Sacred Heart is, too, the Gate of Heaven. only those can enter who are small—that On the mystical ladder of Jacob’s dream is to say, humble in their own eyes. Angels ascended and descended, as it were, escor- To Blessed Margaret Mary He once said: ting men from earth to Heaven; and at it summit “I will render you so poor, so vile, so abject, in your own eyes; I will so comple- stood the Lord God blessing the Patriarch and his tely annihilate you in your own imagina- descendants, and saying to him: “I will be thy tion, that you will be able to substitute Me keeper whithersoever thou goest, and will bring in the place of your own nothingness.” thee back into this land” (Gen. 28: 15). This was a “Learn of Me,” He says to each of us, promise of future entrance into the heavenly “because I am meek and humble of heart.” country. In the Sacred Heart we have, in truth, a 2. Purity of Heart—The second key is purity mystic ladder up which we may ascend to our of heart. To gain an entrance into this celestial home. It is, indeed, for us a Gate of Heaven. Heart of infinite sanctity we must cultivate great purity of heart. Nothing is so unspeak- MEDITATION ably repugnant to the Sacred Heart as sin. Two Keys to the Sacred Heart A spiritual writer calls the Sacred Heart There are two keys wherewith to open this “the asylum of pure souls, a retreat for sacred gate: chaste hearts; in it the snow-white lilies, 1. Humility—The first key is humility. the resplendent ornament of virgin souls, A Saint was once invited by Our Lord to diffuse their sweetest perfume.” As of old, make her dwelling in His Sacred Heart. the dove, sent forth upon the flood by Noe, She saw that the entrance was extremely finding no footing on the floating masses small. “How comes it, O Lord,” she asked, of corruption round about, returned to “that Thy Divine Heart is so very vast, and the ark for shelter, so do those who shrink yet the entrance is so narrow?” And Our from contact with the world of sin find a Lord informed her that it was because refuge and a home within the Sacred Heart.
On Trials and Sufferings “You complain because the same trials are constantly returning. But look here, what have you to fear? Are you afraid of the Divine Craftsman who wants to perfect His masterpiece in this way? Would you like to come from the hands of such a magnificent Artist as a mere sketch and no more?” – Padre Pio
Cor Jesu | Mar-Apr. 2018 27
On the Supernatural State
Fr. Tyler Nelson, SSPX
Continued from previous issue… dered all the rest are, firstly, that man in original justice was in the same state he is now in, includ- Part II ing concupiscence and mortality, secondly, that Original Justice, the Original Elevated State Adam’s original state was the mere natural state Our goal is to get a good grasp of the doc- of man, and finally, that the gifts, both supernatu- trine of man’s elevation to the supernatural state. ral and preternatural, while not owed to man The work we have done so far has prepared the juridically, were owed by God as a “debt of decency.” ground for such an understanding. Now, we pro- The first error, that of the Pelagians and ceed to a more in-depth examination of the state Semi-Pelagians, is one of valuing too highly our of original justice human nature with its powers of understanding Errors and free will. It leads to a rejection of original sin There have been many errors in this field, and a demoting naturalization of the gifts of God. almost since the beginning of the Church, and, as The Protestants, for their part fail to distin- is common among heresies, the original ideas once guish the natural from the supernatural gifts in the condemned, come back again in softened forms original state of justice, and saying that Adam, with that is, ones which have a little more truth mixed all his gifts, was merely in his natural state. There- in with their errors. fore, they falsely conclude that nature was destroy- The three fundamental errors that engen- ed by the original sin, rather than merely wounded.
28 Cor Jesu | Mar-Apr. 2018 The logical conclusion is that fallen man is an evil creature, and man’s actions are all sins. The third error, that of Michael de Bay and, later on, the Jansenists, teaches that man was indeed created with the supernatural and preter- natural gifts, but these were owed to him in a certain way. God owed it to his own perfections to create a man endowed with these gifts. In this way, they were due to nature, and claimable by it. But if the supernatural is due to nature, it is, by that fact, no longer super-natural, but merely natural. Adam’s Integrity Integrity is the preternatural gift whereby, in Adam and Eve, concupiscence, or the desire for sensible good, was perfectly subjected to reason. Now, this is not to say that they had less power to desire, or even to feel pleasure, but only that such power and such feeling would have been, in them entirely ordered to what is right and reasonable. This is not a question if freedom from the appetite, Ecstasy of St. Scholastica but rather freedom from the rebellion of the appe- tite. In fact, St. Thomas’ opinion is that their powers ashamed.” of feeling would have been enhanced, instead of otherwise due to the purity of their nature and the This gift, against the Protestants, Baianists, perfection of their sensitivity. and Jansenists, was truly preternatural, i.e. although With such a gift, therefore, our first parents in the line of nature, the gift of integrity exceeded had a despotic power over their concupiscence, it. This is clear from the condemnation of de Bay, that is, they could not be moved in the slightest by St. Pius V, of his statement that, “the integrity amount by a desire for sensible good without at of the first creation was not the undeserved exal- least an implicit command from the will. This is the tation of human nature, but its natural condition.” same kind of power all men have over the move- The Fathers of the Church, too, hold integrity to ment of their hands and feet, etc. In Genesis, we be a special gift of God. In the words of St. John are told, “They were both naked, and were not Damascene, “Before their sin, they were clothed
Cor Jesu | Mar-Apr. 2018 29 with divine grace…and they did not perceive their (2) was such grace due to his nature or in any way nudity.” claimable by it? Therefore, there are three distinct possibili- Existence in Adam ties regarding concupiscence, corresponding to Firstly, it seems clear from the doctrine of the the different (possible) states of man. In the state Church, especially in the Councils of Orange and of original justice, as we saw, it is perfectly, we Trent, and the testimony of Sacred Scripture, that may even say slavishly subject to the reason. In Adam did have the gift of sanctifying grace before the hypothetical state of “pure nature,” it would the fall. While neither council addresses the ques- have been subject to reason, but not perfectly, so tion directly, it is to be easily inferred from the text that sometimes, under very strong incitement, the that a positive answer is taken for granted by the concupiscence would have begun a movement council fathers. Trent anathematizes any who would toward a sensible good. However, in our wounded deny that Adam “lost the holiness and justice in nature, it is under even less control. It causes a which he was constituted,” and Orange, for its part, war within us; it is another law in our members, insists that the restoration of salvation, lost by inciting us to sin. (Rom. 7) Adam, requires the help of God’s grace. Now, Such a powerful rebellion of our appetites either the holiness or justice or both must stand for against the dictates of reason is a fitting punish- sanctifying grace, while, if the same salvation that ment, and the logical result of our first parents’ Adam forfeited is to be restored to us, it must be rebellion against the law of God. Thus, after their that his salvation, too, required sanctifying grace. sin in the garden, “The eyes of both were opened In Sacred Scripture, Our Lord Jesus Christ is and they knew that they were naked.” termed the “new Adam,” who restores to man what Sanctifying Grace Before the Fall was lost by the original Adam. What does he re- “Sanctifying grace is that permanent gift, store? St. Paul tells us that “by one man’s obedience, which is now given through Christ and by which many will be made just.” i.e. sanctifying grace. man is made formally just, a participator in the Therefore, Adam did possess sanctifying grace be- divine nature and an adopted son of God and heir fore his Fall. of eternal life. In this order (of the New Testa- Supernatural in Adam ment) it is joined tog with the uncreated gift of the Secondly, we must discuss the relation bet- Holy Spirit and with other created gifts (infused ween sanctifying grace and the nature of man. Is 3 virtues, etc.)” sanctifying grace gratuitous, or does it belong to The questions to be answered here, are nature? While everyone seems to agree that it was (1) was Adam endowed with sanctifying grace in never owed to man because man merited it, there the state of original justice, and, if so, are a respectable number, including some moder-
30 Cor Jesu | Mar-Apr. 2018 nists whose doctrines still obtain credence in to- receiving the Spirit.” day’s Church, who say that it is not gratuitous in St. Gregory of Nyssa: “Man…is received as a every sense of the term. son…by God…Man transcends his own nature.” Thus, some say that God owed it to himself St. Cyril of Alexandria: “…the creature, made to give our nature, in its original, pure state, what- a servant, is called to the supernatural life only by ever was most fitting, and that in this sense sanc- the command…of the Father.” tifying grace (and other gifts, too) were “owed” or Theological Proof “due” to nature. This implies that God, who is the From St. Thomas Aquinas’ treatise on Grace, author of nature, designed it not merely as capa- we take as already proven that the Beatific Vision ble of receiving sanctifying grace, i.e. an obedien- is simply, or absolutely supernatural. That is, from tial potency, but such that nature would positively our definition above, it transcends all possible or desire it, and would be incomplete without it. really existing created natures, both according to Magisterium its being and the means to obtain it. This opinion, and others very like it, have But sanctifying grace is the cause of the Bea- been condemned by various popes and councils. tific Vision, and the cause is greater than the thing The formulation of Quesnel,“ the grace of Adam caused, [was] certainly due to nature” was condemned by Ergo, sanctifying grace is also simply, or Pope Clemet XI, in 1713. The preparatory commis- absolutely supernatural. sion for the First Vatican Council framed the follo- Put another way, we learned in our catechism wing definition:“ If anyone should say, that the that sanctifying grace is the same thing as the holiness and justice in which man was constituted Beatific Vision, in that it is its seed and beginning. before his fall was not supernatural… anathema sit.” But a seed is the cause of the sprout, and Proof from Sacred Scripture what is a cause is greater than what it causes, Ergo… According to Sts. Peter and Paul, we are called Besides, if we had been created as sons of to share in the nature of God, and to be His children God by nature, as the Protestants et alia would who will one day inherit heaven. (Romans 8.13, have it, we could not be said to be adopted, once Galatians 4.4, 2 Peter 1.4) Now, these three graces we were restored to grace, for when a natural, but are formal effects of sanctifying grace and, since prodigal son is brought back into the family and they are simply supernatural, so also is their cause. the inheritance, he is not said to be adopted, but Sanctifying grace is, therefore, simply supernatural. restored to his natural position. But, in St. Paul’s Proof from Tradition epistles we are said to receive the grace of adop- St. Athanasius: Men “could not become sons, tion being by nature creatures, otherwise than by Therefore, Sanctifying Grace is simply super-
Cor Jesu | Mar-Apr. 2018 31 natural, above nature’s being, actions, passions, nothing good—every human act is a sin. and claims. And if the Michael de Bay and Modernists Why It Matters are right, if man has a natural claim to the super- The point of all these arguments is not just nastate, a veritable floodgate of heresy opens tural to nail down what it was like in the garden of Eden, up. Hell, Purgatory and Limbo have no reason to at least, not from the motive of curiosity. There is exist, because God would not thwart the nature a lot of doctrine that rests on getting the true he has created. And if everyone goes to heaven, answers to these questions. For instance, if the then all religions lead there equally, and there is gift of integrity is no gift, but an essential part of not much point in obeying the Commandments. human nature, as the Protestants would have it, No, God’s preternatural and supernatural then, in our fallen state, nature must be broken. A gifts are just what the Church has always taught us broken nature is incapable of fulfilling its end. And they are, that is, free gifts that are above and if the concupiscence is no longer under control, undeserved by nature. they say, and it is a law in our completely corrup- ted members, then all our actions are tainted with 1 Sacrae Theologiae Summa, Treatise II B, Book IV, no.678 it, such that we are incapable of doing any good. 2 Sacrae Theologiae Summa, Treatise II B, Book IV, no. 681 Hence, Martin Luther’s doctrine that man can do 3 Sacrae Theologiae Summa, Treatise II B, Book IV, no.706
Too late have I come to love you, Beauty so ancient, so new! Yes, too late have I come to love you! You were right here within me, yet I was looking for you outside myself. In my ugliness, I rushed headlong into the things of beauty you had made. You were with me, but I was not with you. The things you had created kept me far from you. Yet if they had not been in you, they would have not been at all. Then you called to me and cried aloud, and you broke through my deafness. You flashed, and shone, and chased away my blindness. You breathed upon me fragrantly; I drew in my breath, and now I pant for you. I tasted, and now I hunger and thirst for you. You touched me, and I burned to enjoy your peace. Let me know you, you who know me. Let me know you as I am known. Strength of my soul, enter into it, and prepare it for yourself, so that you may have and hold it, without spot or wrinkle. This is my hope. This is the reason for my rejoicing whenever I rejoice aright. But now, because my misery testifies that I’m dissatisfied with myself, you shine forth to me and satisfy me. You, Lord, are the object of my love and desire. I blush for myself, and renounce myself, and choose you—for I can please neither you nor myself unless I am in you. – St. Augustine
32 Cor Jesu | Mar-Apr. 2018 Christianity in India
Fr. Joseph C. Houpert, S.J.
The following is the sixth part in our series of excerpts from the book “Christianity in India, Burma and Ceylon,” published by the Catholic Truth Society of India in 1958.
Early Catholic Missions (1500-1834) 17th Century: New Foreign Traders—New Inland Missions—the Jacobite Schism—Dutch Calvinists in India and Ceylon THE ST. THOMAS CHRISTIANS
For a hundred years Portugal was supreme in the Eastern waters from the shores of Africa 6,000 miles across the Indian Ocean to the
Moluccas and from the Cape of Good Hope 4,000 miles to the Persian Gulf. But after A.D. 1600 its Hindu Kingdom up to 1565, the year of its defeat star began to set. by the Moslem Sultans of the Deccan. As Sewell observes in his Forgotten Empire: In 1595 the Dutch sent ships round the Cape “Goa rose and fell simultaneously with the rise and became by 1605 the greatest maritime nation and fall of the second Vijayanagar dynasty.” on India waters. Yet, like the Portuguese, they were Indeed the bulk of Portuguese trade was with that traders rather than colonizers: neither of them
Cor Jesu | Mar-Apr. 2018 33 acquired inland possessions. Oratorians, mostly Brahmans organized into a Another cause of that decline was the subju- congregation at Goa in 1685 by the Ven. Father gation of Portugal by Spain, a dependence lasting Joseph Vaz, called the apostle of Ceylon (1651-1711). sixty years (1580-1641). During that period South SOUTH INDIA INLAND MISSIONS America engrossed the attention of Spain to the Up to now Christianity had gained a footing neglect of India: only five ships could leave Lisbon only on the Indian sea board. A celebrated mission annually for Goa, instead of twenty as before. was now started by Father Robert de Nobili at Then there were the unsocial character, from Madura in 1606. By degrees it spread over the an Indian point of view, of some customs of the surrounding districts and northward into the king- foreigners that alienated high caste Hindus both doms of Gingee and Vellore up to Golconda. In from the Portuguese and from Christianity. 1623 it numbered 300 adherents, among them Again, the great distance of India from Europe fifty Brahmans; in 1640 they were 4,000. In 1650, made efficient control difficult; hence covetousness about 10,000 of its converts were handed over to and misgovernment in civil and military subordi- nates. Lastly, as the century advanced, two more competitors entered the field. The English reached Surat in 1612, Patna in 1620, Balasore in 1633 and Madras in 1639. Hugli was given them by the Na- wab of Bengal in 1656 and Bombay in 1665 by Portugal. By that time the French also came to trade in India. From the Raja of Bijapur in the Car- natic they bought Pondicherry and other places, (1674). The emperor Aurangzeb sold to them Chandernagore in Bengal in 1688, and a prince of Tanjore gave them Karikal. But the destinies of the Church are not bound up with those of earthly empires. They must in their time help the Church, but what she mostly suffers from is the lack of missionaries. Their very success in making conversions acts as a brake on further advance. Yet as the work proceeded, some new societies came to the rescue—the Carmelites in 1610, the Theatines and the Capuchins in 1640. Special mention may be made of the Indian Father Robert de Nobili
34 Cor Jesu | Mar-Apr. 2018 the Jesuit Mission of Mysore and in 1702, some growth as by new gains from Hinduism. 5,000 others became the nucleus of the French IN CEYLON Jesuit Carnatic Mission, while that of Madura still Augustinians, Jesuits, Domincans and Francis- reckoned 90,000 souls. This is no doubt a striking cans laboured in holy rivalry. In 1644 the Jesuit record. A galaxy of great names illustrate the Fathers alone had fifty thousand Christians in Jaffna, Madura and Carnatic Missions. Let us mention, for Colombo, Mannar, and other residences. this period, Robert de Nobili (1577-1656), Balthasar da Costa (1610-1737), bishop Francis Laynez In 1636, the Dominicans in India and Ceylon (1656-1715), and the illustrious martyr, St. John de numbered 250; they have given six archbishops to Britto (1647-1693). What has made those Missions Goa and many bishops to other sees. still more famous was their method of adaptation. The Augustinians, a numerous and rich soci- While in Goa the Portuguese missionaries saw no ety, worked in Goa, Bassein, Cochin, Colombo, harm in Europeanizing their Indian converts, the Mylapore, and other places, but chiefly in Bengal Italian and French missionaries in the interior pre- and Burma. ferred to Indianize themselves and to leave to the In 1640, Italian, Theatines came to Bijapur, neophytes all the social customs that were not un- penetrated into Golconda and founded several christian. This method was applied successfully by churches on the sea-coast near Vizagapatam. the Jesuit Fathers Matthew Ricci in China (+1610) Augustinians and Oratorians from Goa also worked Francis Ricci at Chandragiri (1601) Robert de Nobili sporadically in the same field. at Madura (+1656) and Leonard Cinnami in Mysore (1648). The French Carnatic Jesuit Mission, begun THE ST. THOMAS CHRISTIANS in 1701, followed the same method. The St. Thomas At the Synod of Diamper, it was agreed to Christians kept their Syriac liturgy and local Indian obtain a Latin prelate for the Oriental Catholics. customs from the beginning. Hence in 1601 Pope Clement VIII chose Father For many years in succession forty-four Jesu- Francis Roz, S.J., then 42 years old and well ac- its worked among those Christians in Travancore. quainted with the Syriac liturgy, as bishop of They opened a printing press and a seminary at Cranganore and in 1605 as archbishop of Angama- Vaipicotta and“ colleges” (rather high schools) at ly. The new prelate convened a synod in 1606, Cochin and Cranganore. The seminary was in 1667 and everywhere applied the rules sanctioned at transferred to Ambalakad and had in 1731 some the Diamper. He translated the Latin canon of the fifty seminarians. Mass and the Roman Ritual into Syriac. The Syro- The other Missions, in the South continued Chaldean rite thus became the Syro-Malabar. He on the same lines as they had begun, and the died in 1624 after a strenuous episcopate of 23 number of Christians multiplied as much by natural years. Ω
Cor Jesu | Mar-Apr. 2018 35 FSSPX.NEWS (Rome): Cardinal Zen Pleads the Cause of the Clandestine Church in China
FEBRUARY 07, 2018
Cardinal Joseph Zen, bishop emeritus of Hong Kong, met with the Holy Father on January 12, 2018, to plead the cause of the bishops of the clandestine Church, who could have to bear the consequences of a possible reconciliation between the Holy See and China. The Chinese prelate mentioned the cases of Bishop Peter Zhuang of Shantou and Bishop Guo Xijin of Mindong, who received an order from Rome to leave their sees in order to pacify relations with the Chinese government. Cardinal Joseph Zen The Cardinal explained to Asia News that he asked the Pope “if he had had time to look into the Socialist dictatorship. He remained there for the matter as he had promised” and if his collabo- fifteen years. Finally, in 1971, the Holy See negoti- rators were keeping him informed; and Francis ated his departure by means of a compromise answered, “like I already said, I do not want to during the Ostpolitik. The high-ranking prelate was create another Mindszenty case!” even asked to renounce his charge as primate of Cardinal Zen considered this answer reassur- the Church of Hungary, which Cardinal Mindszenty ing: “a consolation.” Cardinal Joseph Mindszenty refused to do. was the Metropolitan archbishop of Esztergom Cardinal Zen concluded from Francis’ com- and primate of Hungary; he was persecuted under parison between his case and that of the Hungarian the communist regime. First condemned to life in cardinal: “I would be more than happy to be the prison after a Stalinian trial in 1949, then released obstacle in the process of reaching a deal between during the 1956 insurrection, he took refuge at the the Vatican and China,” and “the important thing US embassy when Soviet tanks came to re-etablish for us now is to pray for the Holy Father.”
36 Cor Jesu | Mar-Apr. 2018 The bishop emeritus of Hong Kong also gave his explained: “The Pope is in constant contact with opinion on the motives for a hypothetical agree- his collaborators, in particular in the Secretariat of ment between Rome and Beijing: according to the State, on Chinese issues.” cardinal, the pope fears that the Church, divided Cardinal Pietro Parolin, Vatican Secretary of in the face of the Chinese regime, will reach a State, told Gianni Valente for Vatican Insider on breaking point. January 31, 2018, “We trust that the Chinese Some say that all the efforts to reach an agree- faithful, thanks to their sense of faith, will know ment (between China and the Holy See) is to avoid how to recognize that our action is animated by the ecclesial schism. How ridiculous! The schism is trust in the Lord and does not answer to worldly there, in the Independent Church (under the logic.” authority of Beijing)! The Popes avoided using the Indeed. The fact remains that it there seems word ‘schism’ because they knew that many in to have been an urgent need to reestablish a more the official Catholic community were there not by diplomatic and accommodating climate with the their own free will, but under heavy pressure. This Chinese government, which looks like a biting bet- interview by the Chinese prelate drew a reaction rayal to the bishop emeritus of Hong Kong. from the Vatican. A statement published by the Holy See Press Office on January 30, 2018, Source : FSSPX-News
“T he proof of love is in the works. Where love exists, it works great things. But when it ceases to act, it ceases to exist.”” – Pope St. Gregory the Great\ “Sins are purged by alms and acts of faith.”” – St. Clement of Alexandria “When the stomach is full it is easy to talk of fasting.”” – St. Jerome
Cor Jesu | Mar-Apr. 2018 37 FSSPX.NEWS (World): The Bloodbath Against Christians and Other Civilians in Syria Continues Unabated
FEBRUARY 14, 2018 On January 20, 2018, Syria launched “Operation Olive Branch”. For the Apostolic Nuncio in Syria, the Turkish intervention in the country marks a new phase in the war that is a terrible trial for the Syrians. President Recep Erdogan’s objective is to “clean” the Afrin region in Syria of Kurdish elements considered by Ankara to be terrorists, and he Havana in 2016, Pope Francis and Patriarch Kirill, defends himself from any accusation that his real head of the Russian Orthodox Church, called for intention is to invade. “urgent action” from the international community The Catholic Synod of Aleppo refuses to to prevent “the eviction of Christians from the believe this. Cardinal Mario Zenari, Apostolic Nun- Middle East.” cio in Syria, laments, “Every year we see a new Cardinal Zenari deplores an erroneous idea chapter open in the Syrian conflict,” adding, “We that has spread in Europe; people believe that the cannot see the light at the end of the tunnel.” collapse of the Islamic State put an end to the war, The humanitarian situation in Syria is dramatic, but the bloodbath continues. and the Holy See has been trying to contain it for several years. During their historic meeting in Sources: Aleteia / Vatican News / FSSPX.News
“Fasting cleanses the soul, raises the mind, subjects one’s flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust, and kindles the true light of chastity. Enter again into yourself. – St. Augustine
38 Cor Jesu | Mar-Apr. 2018
Society of Saint Pius X
S S P X
The Society of St. Pius X is an international priestly society of common life without vows, whose purpose is the priesthood and that which pertains to it.