Strengthen Your Brethren – Sacrament of Baptism, part 3 – July 16, 2006

In the first two parts of this series on Baptism, we have explored the serious obligations that the parents freely take on when they present their child to the Church for this sacrament of rebirth. Universal Church law requires that assistance be given to parents so that they may faithfully fulfill their grave responsibility to form their children, by word and example, in faith and Christian living. The Code of Canon Law (canon 851) states that the parents “are to be suitably instructed on the meaning of this sacrament and the obligations attaching to it. The parish priest (Pastor) is to see to it that either he or others duly prepare the parents, by means of pastoral advice and indeed by communal prayer, bringing a number of families together and, where possible, visiting them.” As this canon does not give particulars with regard to the content or organization of this parental preparation, Baptism preparation programs vary from parish to parish.

In accord with canon 851 of the Code of Canon Law and in order to better meet the needs of new (first time) parents at Saint Peter’s, as Pastor I have promulgated some revisions to our baptismal preparation program effective 1 July 2006. Parents presenting for the first time a child for Baptism are required to attend our parish’s four-session program. It is preferable that participation in the program be completed before the birth of the child. If a family has already taken part in a baptismal preparation program at Saint Peter’s or at their previous parish, as a general rule, they need not repeat it. It is advisable for the family to contact the parish office during the pregnancy in order to complete a Baptism Registration Form. This form gathers basic information about the family (name and religion of the parents, address, phone number, etc.) in anticipation of the birth. It also serves as a notification to the Pastor to spiritually accompany the family during their pregnancy. In the case of new parishioners or parents presenting for the first time a child for Baptism, a meeting with the Pastor is necessary.

At any time during the pregnancy the family may approach the Pastor to receive the “Blessing of Parents Before Childbirth,” a brief rite found in the Book of Blessings published by the Vatican’s Congregation for Divine Worship (31 May 1984). According to this Book of Blessings, “a husband and wife participate in God’s love through the Sacrament of Matrimony and cooperate in the gift of life through the conception of a child. It is appropriate that they receive God’s blessing together as they wait in faith and hope for the birth of their child” (215).

Under my supervision, our Director of Catechesis and Evangelization, Phil Lawson, now coordinates the Baptism preparation program. It is a four-session program conducted in February, August, and November. The next series is August 9, 16, 23, and 30. Please call the parish office to register. Each session lasts approximately one hour with Phil Lawson and young families of our parish conducting the first three. Topics discussed during these sessions include the nature and meaning of the Sacrament of Baptism, faith, family prayer, and Catholic parenting. The fourth and final session is led by the Pastor during which questions are entertained and the ceremony discussed. Stay tuned as this series on Baptism continues next week!

Fr. Louis’ bulletin column 7/9/06

This is the second installment in the series on the Sacrament of Baptism. At the very beginning of the Rite of Baptism for a child, after the celebrant asks the parents what name they give their child, he exhorts them: “You have asked to have your child baptized. In doing so you are accepting the responsibility of training him (her) in the practice of the faith. It will be your duty to bring him (her) up to keep God’s commandments as Christ taught us, by loving God and our neighbor. Do you clearly understand what you are undertaking?” (Rite of Baptism for Children, 77). A few moments later in the ceremony, the celebrant says to the parents: “You have come here to present this child for baptism. By water and the Holy Spirit he (she) is to receive the gift of new life from God, who is love. On your part, you must make it your constant care to bring him (her) up in the practice of the faith. See that the divine life God gives him (her) is kept safe from the poison of sin, to grow always stronger in his (her) heart. If your faith makes you ready to accept this responsibility, renew now the vows of your own baptism. Reject sin; profess your faith in Christ Jesus. This is the faith of the Church. This is the faith in which this child is about to be baptized” (Rite of Baptism for Children, 93).

The first thing to note is that it is the parents who present their child, petitioning the Church for the gift of Baptism to be given to the little one God has entrusted to their care. By approaching the Church with this request, the parents – trusting in God’s grace and renewing their own profession of faith – freely embrace the accompanying duties and responsibilities for the spiritual life of their child. These duties and responsibilities are not fleeting, but rather must be given their constant attention. Among these, the ritual mentions the obligation of training their child how to actually live out the faith. This means that in the family the child is to learn about and experience God and His Church; to pray to and worship the One God who is Father, Son and Holy Spirit; to love God and neighbor by living the Commandments; and to generously serve others, especially those most in need. The responsibilities of the parents for the spiritual life of their child include a preventative aspect, namely, ensuring that the child is not (unnecessarily) exposed to the poison of sin and those things (and persons) which might be damaging to innocence and faith. The duties of the parents also include a positive aspect, namely, nurturing that baptismal grace so that it may continually grow and finally the child might attain faith’s goal, heaven. It is only in faith that parents can embrace such serious obligations and so the rite of Baptism calls for them to renew their own baptismal promises: rejecting sin and the lies of Satan, and professing their faith in the Tri-personal God. In the face of such weighty duties, it is no wonder that within the ceremony the celebrant bluntly asks the parents: “Do you clearly understand what you are undertaking?”

The very nature of faith and family life means that no family can take up these responsibilities on its own in complete isolation from others. Rather, parents do so within the Church, and, more concretely, within the family of families, our parish. Saint Peter’s offers various supports for families to live faithfully their vocation. Our parish offers a special four-part program for new (first-time) parents. More on that next week!

Fr. Louis’ bulletin column 7/2/06

One of the great joys of being a priest is the loving way in which families open their homes and lives to you. During my first year here at Saint Peter’s so many of you have kindly made me a part of your extended family with invitations to your special celebrations or just to “hang out”! For that I am most grateful. It is particularly delightful to accompany a family through pregnancy, birth, and then rebirth in the Sacrament of Baptism.

Earlier this week I took a call from an anonymous young woman concerning the Baptism of her newborn. She told me that she had already contacted at least one other Catholic parish in our area and was dismayed that she had to be a member of the parish (or at least have the permission of the priest of her home parish) and would be required to participate in a baptismal preparation program. After explaining to her that that was standard procedure according to universal Church law (see Code of Canon Law, 849-878), she responded with an irritated tone: “Oh, I myself was baptized at Saint Peter’s and thought I could get a quick and easy Baptism for my child. I guess I’ll keep looking.” The click in my ear of a hung up phone ended our conversation. Unfortunately, that is not the first such phone call that I have taken in 17 years as a priest. These calls always make me so sad. Sad for the child who may never receive the gift of new birth or formation in the Good News of Jesus Christ. Sad for the mother who – although possessing a flickering ember of faith – apparently suffered from a faulty formation in the faith that has rendered her unable to comprehend, much less fulfill, the basic responsibilities of being a Catholic mom handing on to her child the hope of eternal life. Her words still echo in my mind: “a quick and easy baptism.”

According to the Catechism of the Catholic Church, “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit, and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission” (1213). Before so great a gift and mystery, how can the person approaching the Church for Baptism – for oneself or one’s child – be filled with anything but awe and wonder! What is more, any gift given by God is at the same time a task. It brings with it grave responsibilities for the one seeking Baptism (for oneself or for one’s child) and the one to be baptized (in the case of the child presented by his parents). The Church is obliged to assist her members to fulfill faithfully these duties having been freely taken up. Saint Peter’s gladly accepts this responsibility! For adults seeking Baptism, our parish offers a faith formation program following the Rite of Christian Initiation of Adults (R.C.I.A.). This multi-month series begins in September. For parents seeking Baptism for their child, our parish offers a four-session preparation program in February, August, and November.

Do not miss next week’s column, as I will continue this explanation of the preparation for and the celebration of the Sacrament of Baptism at Saint Peter’s.

Fr. Louis Bullen Letter 4/30/06

“And when the hour came, Jesus sat at table, and the apostles with Him. And He said to them, ‘I have earnestly desired to eat this Passover with you before I suffer’ . . . And He took bread, and when He had given thanks He broke it and gave it to them, saying, ‘This is my body which is given for you. Do this in remembrance of me.’ And likewise the cup after supper, saying, ‘This cup which is poured out for you is the new covenant in my blood’” (Luke 22:14-20). Saint Cyril of Jerusalem – a fourth century Father of the Church – exhorts us: “Do not see in the bread and wine merely natural elements, because the Lord has expressly said that they are His Body and His Blood: faith assures you of this, though your senses suggest otherwise” (Mystagogical Catecheses, IV, 6). In the Most Blessed Sacrament of the Eucharist “the Body and Blood, together with the Soul and Divinity, of our Lord Jesus Christ, and therefore, the whole Christ is truly, really, and substantially contained” (Council of Trent, Decree on the Sacrament of the Eucharist, Canon 1). This enduring sacramental presence that “is called ‘real’ not as a way of excluding all other types of presence as if they were ‘not real,’ but because it is a presence in the fullest sense: a substantial presence whereby Christ, the God-Man, is wholly and entirely present” (Pope Paul VI, Encyclical Letter Mysterium Fidei, 39). When we participate in the Mass – or simply enter into church – we approach so great a mystery with wonder and awe, reverence and devotion!

On 25 March 2004, the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments issued the Instruction Redemptionis Sacramentum On Certain Matters to be Observed or to be Avoided Regarding the Most Holy Eucharist. The drawing up of this document was called for by Pope John Paul II in his Encyclical Letter Ecclesia de Eucharistia On the Eucharist (17 April 2003). This Instruction comprises many practical reminders concerning various aspects of the celebration of the Mass and devotion to the Holy Eucharist. Number 93 of the Instruction states that “the Communion-plate (or paten) for the Communion of the faithful should be retained, so as to avoid the danger of the sacred host or some fragment of it falling.” Already in the year 2000, the same Congregation’s General Instruction of the Roman Missal – the “how-to” manual for the proper celebration of the Mass – named the Communion-plate (or paten) of the faithful as one of the articles to be prepared for Mass (118) as had that Congregation’s 14 September 1984 Caeremoniale Episcoporum (125). Specifically, number 287 of the General Instruction of the Roman Missal mandated that when Communion from the chalice is carried out by intinction, a Communion-plate or paten is to be placed under the chin of the communicant. Thanks to a generous gift from a group of the faithful who wish to remain anonymous, we are able to reintroduce the use of the Communion patens at Saint Peter. May our use of these Communion-plates or patens be further expression of our reverence for so great a mystery!

Fr. Louis Bulletin Letter – October 16, 2005

In recent weeks several parishioners had questions for me pertaining to the Most Holy Eucharist. Perhaps the following answers may be helpful to some of you as well. The current discipline of the Church with regard to the frequency with which one may receive Holy Communion in one day is reflected in the Code of Canon Law promulgated by Pope John Paul II on 25 January 1983. Canon 917 states that “a person who has received the Most Holy Eucharist (at one Mass) may receive it again on the same day” at the second Mass in which the person participates. In other words, if you participate in two Masses in one day, you may receive Holy Communion at both Masses.

The Roman Ritual Holy Communion and Worship of the Eucharist Outside Mass published by the Congregation for Divine Worship under the authority of Pope Paul VI on 21 June 1973 (revised in 1983 in light of the new Code of Canon Law) gives the current discipline of the Church with regard to the Eucharistic fast. Paragraph number 24 states that “communicants are not to receive the Sacrament unless they have fasted for at least one hour from foods and beverages, with the exception only of water and medicine. However, the elderly and those suffering from any kind of infirmity, as well as those who take care of such persons, may receive the Eucharist even if they have taken something within the hour before Communion.”

The Catechism of the Catholic Church (1378) reminds us that “we express our faith in the Real Presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord.” It used to be the custom that before the Blessed Sacrament exposed in the monstrance a person knelt on both knees for a moment while bowing the head (a so-called “double genuflection”). The above-mentioned Roman Ritual Holy Communion and Worship of the Eucharist Outside Mass did not maintain this double genuflection. Paragraph number 84 of that document states that “a single genuflection is made in the presence of the Blessed Sacrament, whether reserved in the tabernacle or exposed for public adoration.” The rationale for that change simply was that it is the one Lord who is present in the Holy Eucharist – and equally so – whether in the reserved Sacrament in the tabernacle or in the exposed Sacrament during adoration. Thus, any distinction between acts of reverence to our Lord present in the tabernacle or in the monstrance is avoided. This means that those who exercise an official liturgical role in a ceremony before the exposed Blessed Sacrament – for example, priest, deacon, reader, altar server – must make a single genuflection when passing before the monstrance. Also, it is perfectly acceptable for the faithful participating in the adoration of the Blessed Sacrament to do a single genuflection. However, this does not prohibit any of the faithful “in the pews” from doing a double genuflection out of their own personal piety.

Reception of Holy Communion under Both Forms by Intinction

At Saint Peter Church Holy Communion is offered via Intinction. Here are is a “Question and Answer” article to help you understand what intinction is and how to receive Communion in this way.

Q.      Just what is “intinction”?

A.      Most Catholics are familiar with receiving Holy Communion under both forms (of bread and wine) by receiving the Sacred Host on the hand (or on the tongue), and then drinking the Sacred Blood of the Lord from the Chalice (Cup). When using intinction, the priest (or Extraordinary Minister of Holy Communion [EMHC]) dips the Sacred Host in the Precious Blood of the Lord and then places the Eucharist on the communicant’s tongue.

Q.      Why does St. Peter’s intinction, rather than using the cup like other parishes?

A.      There are several reasons. We have had some difficulty in the past getting a sufficient number of EMHC. And even if we had them, numerous EMHC sometimes make for a rather cumbersome crowd in the Sanctuary at Communion time. There is the additional problem of preparing the proper amount of wine for the Offertory. When the Precious Blood is then distributed, we either run out before all have received, or have much remaining, which then must be consumed by the Priest and/or EMHC. Many people also refrain from receiving the Precious Blood of the Lord from the Cup because of hygiene concerns. Intinction eliminates these problems.

Q.      I’ve never seen intinction done before. Why isn’t this more widely used, if it is better than using the Cup?

A.      Receiving the Body and the Blood of the Lord by intinction isn’t “better” than using the Cup. But it does have some advantages which are mentioned above. For centuries Catholics typically received only the Sacred Host. After Vatican II (which ended in 1965) the ancient practice of receiving the Lord under both forms was restored under certain conditions. It was natural that the usual means by which the priest receives (consuming the Sacred Host, then drinking from the Chalice) should be used for the laity as well. Nevertheless, intinction has also been used from the earliest times. In fact, Eastern Rite Catholics and the Orthodox always receive the Body and Blood of the Lord together, rather than drinking from the Cup.

Q.      Will only the priest be distributing Holy Communion by intinction?

A.      No. The Extraordinary Ministers of Holy Communion will also be distributing by intinction.

Q.      Do I have to receive by intinction, or can I still receive just the Sacred Host alone?

A.      Each communicant has the choice to receive the Sacred Host alone, or under both forms by intinction.

Q.      Practically speaking, how is this done?

A.      All communicants will come forward to receive Holy Communion in the same manner as we currently do. When approaching the priest (or EMHC), simply extend your hands out (left hand on top of the right hand) if you desire to receive the Sacred Host only. If you desire to receive the Body and the Blood of the Lord by intinction, then you will keep your hands folded and open your mouth in order to receive on the tongue.

Q.      May I receive the Host in my hand, and then intinct (dip) the Host in the Precious Blood myself?

A.      No. Church liturgical law does not permit the communicant to “self-intinct”.

Q.      Do I have to receive on the tongue if I receive by intinction?

A.      Yes.

Q.      Is there a certain age limit, or can children receive by intinction, too?

A.      Any Catholic who is able to receive Holy Communion may receive by intinction. Of course, parents may decide whether or not their child should receive only the Sacred Host, or by intinction.

Q.      Are we receiving “less” Jesus if we receive only the Sacred Host?

A.      No. The Catholic Church clearly teaches that you receive the “whole Christ” whether you receive the Host only, the Precious Blood only, or both.