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  #101  
Old 22nd May 2009, 01:26 PM
Ron Conte Ron Conte is offline
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CHAPTER II.
On the reason of the Institution of this most holy Sacrament.

Wherefore, our Saviour, when about to depart out of this world to the Father, instituted this Sacrament, in which He poured forth as it were the riches of His divine love towards man, making a remembrance of his wonderful works; and He commanded us, in the participation thereof, to venerate His memory, and to show forth his death until He come to judge the world. And He would also that this sacrament should be received as the spiritual food of souls, whereby may be fed and strengthened those who live with His life who said, He that eateth me, the same also shall live by me; and as an antidote, whereby we may be freed from daily faults, and be preserved from mortal sins. He would, furthermore, have it be a pledge of our glory to come, and everlasting happiness, and thus be a symbol of that one body whereof He is the head, and to which He would fain have us as members be united by the closest bond of faith, hope, and charity, that we might all speak the same things, and there might be no schisms amongst us.

[Christ instituted the Eucharist so as to strengthen us for our journey in this life to our final destination of heaven.]

CHAPTER III.
On the excellency of the most holy Eucharist over the rest of the Sacraments.

The most holy Eucharist has indeed this in common with the rest of the sacraments, that it is a symbol of a sacred thing, and is a visible form of an invisible grace; but there is found in the Eucharist this excellent and peculiar thing, that the other sacraments have then first the power of sanctifying when one uses them, whereas in the Eucharist, before being used, there is the Author Himself of sanctity. For the apostles had not as yet received the Eucharist from the hand of the Lord, when nevertheless Himself affirmed with truth that to be His own body which He presented (to them). And this faith has ever been in the Church of God, that, immediately after the consecration, the veritable Body of our Lord, and His veritable Blood, together with His soul and divinity, are under the species of bread and wine; but the Body indeed under the species of bread, and the Blood under the species of wine, by the force of the words; but the body itself under the species of wine, and the blood under the species of bread, and the soul under both, by the force of that natural connexion and concomitancy whereby the parts of Christ our Lord, who hath now risen from the dead, to die no more, are united together; and the divinity, furthermore, on account of the admirable hypostatical union thereof with His body and soul. Wherefore it is most true, that as much is contained under either species as under both; for Christ whole and entire is under the species of bread, and under any part whatsoever of that species; likewise the whole (Christ) is under the species of wine, and under the parts thereof.
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  #102  
Old 26th May 2009, 12:03 PM
Ron Conte Ron Conte is offline
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CHAPTER V.
On the cult and veneration to be shown to this most holy Sacrament.

Wherefore, there is no room left for doubt, that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament. For not therefore is it the less to be adored on this account, that it was instituted by Christ, the Lord, in order to be received: for we believe that same God to be present therein, of whom the eternal Father, when introducing him into the world, says; And let all the angels of God adore him; whom the Magi falling down, adored; who, in fine, as the Scripture testifies, was adored by the apostles in Galilee.

[latria - the service and honor due to God Himself
dulia -the honor due to the saints and angels]

The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this sublime and venerable sacrament be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it be borne reverently and with honour in processions through the streets, and public places. For it is most just that there be certain appointed holy days, whereon all Christians may, with a special and unusual demonstration, testify that their minds are grateful and thankful to their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of His death are represented. And so indeed did it behove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendour, and in the midst of so great joy of the universal Church, may either pine away weakened and broken; or, touched with shame and confounded, at length repent.

[why don't we still follow this practice?]
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  #103  
Old 29th May 2009, 04:36 AM
CP33mercynow CP33mercynow is offline
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Default no faith, no love, no adoration of the Real Presence

Among other things, because
- we the remnant catholics are too afraid to be ridiculed by onlookers
- we don't have or make time to get involved and request that such pratice be reintroduced
- we have lost or allowed our true faith to wither away
- we have lost the sense of the sacred and the sense of sin

So without a real faith, thus lack of love of the Sovereign and Divine God, we lack the courage and the humility to give Him His due public honor, adoration and glory
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  #104  
Old 29th May 2009, 02:49 PM
Shane Shane is offline
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Even all the street processions that used to take place in many small towns here in Ireland have stopped. Only a few places now have a solemn procession of the Blessed Sacrament through the streets. There is now, apparently a fear that it will 'offend' non-Christians!

The Corpus Christi procession was a major event in my parish until relatively recently. The roadside would be decorated, the hedges trimmed and the church walls painted etc. As it is a rural parish, the parade took place on the main road.

Now this has all stopped. At last year's procession, which was limited to the church grounds, only the middle aged and elderly (with muggins smack in the middle) attended. I have seen photographs of the crowds that used to attend years ago, and the lines of people in procession used to stretch tens of metres back along the road, and each person dressed in their very best.

Sad to see it so low-key nowadays, but I suppose it is the same everywhere.
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  #105  
Old 29th May 2009, 02:49 PM
Climacus Areopagite Climacus Areopagite is offline
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because we have lost our Faith in the Holy Eucharist and are immersed in the vanities of the world. In our ingratitude and unfaithfulness God has allowed us to go blind. And our blindness is a punishment in itself.

Anyways this reminded me of this sort of good inspirational video for vocations about Eucharistic processions in New York. It is good to know someone somewhere is still practicing them:

God in the Streets of New York City:
http://www.youtube.com/watch?v=NX5X2cXMh0o
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  #106  
Old 21st November 2010, 08:53 PM
Pontifex Pontifex is offline
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Quote:
Originally Posted by Ron Conte View Post
SESSION THE FIFTH,

Celebrated on the seventeenth day of the month of June, in the year MDXLVI.

DECREE CONCERNING ORIGINAL SIN

1. If any one does not confess that the first man, Adam, when he had transgressed the commandment of God in Paradise, immediately lost the holiness and justice wherein he had been constituted; and that he incurred, through the offence of that prevarication, the wrath and indignation of God, and consequently death, with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil, and that the entire Adam, through that offence of prevarication, was changed, in body and soul, for the worse; let him be anathema.

2. If any one asserts, that the prevarication of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also; or that he, being defiled by the sin of disobedience, has only transfused death, and pains of the body, into the whole human race, but not sin also, which is the death of the soul; let him be anathema:--whereas he contradicts the apostle who says; By one man sin entered into the world, and by sin death, and so death passed upon all men, in whom all have sinned.

3. If any one asserts, that this sin of Adam,--which in its origin is one, and being transfused into all by propogation, not by imitation, is in each one as his own, --is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ, who hath reconciled us to God in his own blood, made unto us justice, santification, and redemption; or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism rightly administered in the form of the church; let him be anathema: For there is no other name under heaven given to men, whereby we must be saved. Whence that voice; Behold the lamb of God behold him who taketh away the sins of the world; and that other; As many as have been baptized, have put on Christ.

4. If any one denies, that infants, newly born from their mothers' wombs, even though they be sprung from baptized parents, are to be baptized; or says that they are baptized indeed for the remission of sins, but that they derive nothing of original sin from Adam, which has need of being expiated by the laver of regeneration for the obtaining life everlasting,--whence it follows as a consequence, that in them the form of baptism, for the remission of sins, is understood to be not true, but false, --let him be anathema. For that which the apostle has said, By one man sin entered into the world, and by sin death, and so death passed upon all men in whom all have sinned, is not to be understood otherwise than as the Catholic Church spread everywhere hath always understood it. For, by reason of this rule of faith, from a tradition of the apostles, even infants, who could not as yet commit any sin of themselves, are for this cause truly baptized for the remission of sins, that in them that may be cleansed away by regeneration, which they have contracted by generation. For, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only rased, or not imputed; let him be anathema. For, in those who are born again, there is nothing that God hates; because, There is no condemnation to those who are truly buried together with Christ by baptism into death; who walk not according to the flesh, but, putting off the old man, and putting on the new who is created according to God, are made innocent, immaculate, pure, harmless, and beloved of God, heirs indeed of God, but joint heirs with Christ; so that there is nothing whatever to retard their entrance into heaven. But this holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive (to sin); which, whereas it is left for our exercise, cannot injure those who consent not, but resist manfully by the grace of Jesus Christ; yea, he who shall have striven lawfully shall be crowned. This concupiscence, which the apostle sometimes calls sin, the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin.

This same holy Synod doth nevertheless declare, that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary, the mother of God; but that the constitutions of Pope Sixtus IV., of happy memory, are to be observed, under the pains contained in the said constitutions, which it renews.

Ron,

''Or by any other remedy than the merit of the one mediator''. This means, If I understand correctly, that baptism of desire, of blood and mystical baptism are the only remedies that would apply ?
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  #107  
Old 21st November 2010, 10:47 PM
Ron Conte Ron Conte is offline
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Originally Posted by Pontifex View Post
''Or by any other remedy than the merit of the one mediator''. This means, If I understand correctly, that baptism of desire, of blood and mystical baptism are the only remedies that would apply ?

The merits of Christ on the Cross are the only source of justification, i.e. of redeeming the human race. This merit is applied by means of any of the three forms of Baptism:
1. by water (the formal Sacrament of Baptism)
2. by the Spirit (Baptism of desire)
3. by blood

mystical baptism is my term for types of baptism other than the formal Sacrament, i.e. for baptisms of desire and of blood.
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  #108  
Old 22nd November 2010, 12:20 AM
Pontifex Pontifex is offline
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Quote:
Originally Posted by Ron Conte View Post
The merits of Christ on the Cross are the only source of justification, i.e. of redeeming the human race. This merit is applied by means of any of the three forms of Baptism:
1. by water (the formal Sacrament of Baptism)
2. by the Spirit (Baptism of desire)
3. by blood

mystical baptism is my term for types of baptism other than the formal Sacrament, i.e. for baptisms of desire and of blood.

Ron,

In the case of infants or adults who do not receive formal baptism, is the moment they can receive it anywhere during their lifetime, but before, or at the moment of their death, which ever the case.

Has the Church defined what is exactly the moment of death ?
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  #109  
Old 22nd November 2010, 01:15 AM
Ron Conte Ron Conte is offline
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Originally Posted by Pontifex View Post
Ron,

In the case of infants or adults who do not receive formal baptism, is the moment they can receive it anywhere during their lifetime, but before, or at the moment of their death, which ever the case.

Has the Church defined what is exactly the moment of death ?

Baptism in any form can only be received prior to death.
Death is the separation of body and soul.
The latest time that anyone can receive any form of Baptism is the last moment of life.
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