Tridentine Catechism of the Holy Catholic Church

 

The work presented here is variously known as The Catechism of the Council of Trent, the Roman Catechism, or the Catechism of Pius V.

 

The translation and preface are by John A. McHugh, O.P. and Charles J. Callan, O.P. (circa 1923)

 

 

ORIGIN OF THE ROMAN CATECHISM

 

The Church at the Council of Trent, assembled December 13, 1545, seeing the need of a uniform and comprehensive manual which would supply parish priests with an official book of instruction for the faithful, ordered the preparation of the work which has ever since been variously known as the Catechism of the Council of Trent, the Catechism for Parish Priests, the Roman Catechism, or the Catechism of Pius V. It was some months, however, after the opening of the Council before mention was made of any kind of catechism. This was during the fourth session, on April 5, 1546. Eight days later the draft of a decree was read proposing that there be published in Latin and in the vernacular a catechism to be compiled by capable persons for children and uninstructed adults, "who are in need of milk rather than solid food." The purpose of such a manual was to afford instruction for beginners in the primary duties of a Christian life and to prepare them for further and higher religious education. The idea met with general approval, but as the Council was occupied with matters more pressing, we hear nothing further about it until sixteen years later, in 1562. According to some the question of the Catechism was brought up by St. Charles Borromeo during the eighteenth session and a commission actually appointed on February 26, 1562. What is certain is that the Papal Legates, after a protracted discussion, had named a committee before the end of that year; for on January 3, 1563, they informed the procurators of Charles IX and of Ferdinand I of the existence of such a committee and assured them that work on the Catechism was already under way. The principal members of this committee, besides its president, Cardinal Seripandi, O. S. A., were Leonardo Marini, O. P., Archbishop of Lanciano, Egidio Foscarari, O. P., Bishop of Modena, Muzio Calini, Bishop of Zara, and Francesco Foreiro, O.P. There were many other collaborators, chief among whom were Michael Medina, a Franciscan, and Christopher Sanctotisio, O. S. A., who assisted with the fourth and ninth Articles of the Creed respectively; four French theologians to whom were assigned the first four Commandments; the Dominicans, John de Luderna, Benedict Herba, Eliseus Capys, and the Franciscan, Alphonsus Contreras, to whom were given respectively the fifth, sixth, seventh, and eighth Commandments; a theologian of Granada was entrusted with the last two Commandments of the Decalogue. The following appear to have collaborated on the Sacraments: three Flemish theologians, on Baptism, Confirmation, and the Eucharist; Nicholas Ormanetus, on the Sacrament of Penance; Peter Fernandez, O. P., on Matrimony; Cosmas Damiani, Abbot of the Augustinian Canons Regular, on Orders; Arias Montanus, on Extreme Unction. All those who had part in the work of the Catechism were instructed to avoid in its composition the particular opinions of individuals and schools, and to express the doctrine of the universal Church, keeping especially in mind the decrees of the Council of Trent.

 

During the twenty-fourth session, the work on the Catechism was brought to the attention of the Council itself, at a meeting on September II, 1563. After various discussions a new plan was adopted. Instead of a manual for children and uninstructed adults, it was decided to prepare a much more extensive and more thorough work to be used by parish priests in their instruction of the faithful. A final decree regarding such a catechism was passed in a general meeting of November 2nd, of the same year, wherein it was enjoined on all Bishops to see that the Catechism should be faithfully translated into the vulgar tongue and expounded to the people by all parish priests.

 

As the Council was about to close, the Catechism committee, as it appears, were ordered to submit to the assembled Fathers the work they had so far accomplished. This was done at the general meetings between the 22nd and the 25th of November, and as the work was not finished the Holy Father was requested to take charge of it and to see that the Catechism was brought to completion and published. The manuscript was, therefore, carried to Rome, and the work was continued with little delay. Meanwhile Cardinal Seripandi died, and St. Charles Borromeo was appointed to succeed him as president of the Catechism committee. On December 21, 1564, Bishop Foscarari also died. To complete the work the new president enlisted the services of several more theologians, such as Gabriel Paleotti and the Portugese Statius.

 

In order that the literary style of the Catechism might be in keeping with the sublimity of its doctrine, St. Charles called to its service t atest masters of the Latin tongue of that age. These were Paulus Manutius, Giulio Pogiani, Cornelius Amaltheus, Silvius Antonianus, and Pietro Galesini. When the work was finished a first revision of the style was undertaken. The polishing of the first two parts was done by Calini, who had already been engaged in the composition of the Catechism. The third part was attended to by Galesini, and the fourth by Pogiani. This revision seems to have been completed by the end of the year 1564. Early in the following year, by order of St. Charles, who desired to secure absolute uniformity in the style, a second literary revision of the entire work was made by Pogiani.

 

Meanwhile Pius IV died and was succeeded on January 17, 1566, by Pius V. One of the first acts of the new Pontiff was to appoint a number of expert theological revisers to examine every statement in the Catechism from the viewpoint of doctrine. Chief among these revisers were Cardinal Sirlet and the two Dominicans, Thomas Manriquez and Eustachius Locatelli. By July of that year the work on the Catechism was finished. But it was not until the close of the year that it appeared under the title, Catechismus ex decreto Concilii Tridentini ad Parochos Pii V Pont. Max. jussu editus.

 

 

AUTHORITY AND EXCELLENCE OF THE ROMAN CATECHISM

 

The Roman Catechism is unlike any other summary of Christian doctrine, not only because it is intended for the use of priests in their preaching, but also because it enjoys a unique authority among manuals. In the first place, as already explained, it was issued by the express command of the Ecumenical Council of Trent, which also ordered that it be translated into the vernacular of different nations to be used as a standard source for preaching. Moreover it subsequently received the unqualified approval of many Sovereign Pontiffs. Not to speak of Pius IV who did so much to bring the work to completion, and of St. Pius V under whom it was finished, published and repeatedly commended, Gregory XIII, as Possevino testifies, so highly esteemed it that he desired even books of Canon Law to be written in accordance with its contents. In his Bull of June 14, 1761, Clement XIII said that the Catechism contains a clear explanation of all that is necessary for salvation and useful for the faithful, that it was composed with great care and industry and has been highly praised by all, that by it in former times the faith was strengthened, and that no other catechism can be compared with it. He concluded then, that the Roman Pontiffs offered this work to pastors as a norm of Catholic teaching and discipline so that there might be uniformity and harmony in the instructions of all. Nor have the Sovereign Pontiffs in our own days been less laudatory of the Catechism. Pope Leo XIII, in an Encyclical Letter of September 8, 1899, to the Bishops and clergy of France, recommended two books which all seminarians should possess and constantly read and study, namely, the Summa Theologica of St. Thomas and "that golden book," the Catechismus ad Parochos. Regarding the latter work he wrote: "This work is remarkable at once for the richness and exactness of its doctrine, and for the elegance of its style; it is a precious summary of all theology, both dogmatic and moral. He who understands it well, will have always at his service those aids by which a priest is enabled to preach with fruit, to acquit himself worthily of the important ministry of the confessional and of the direction of souls, and will be in a position to refute the objections of unbelievers."

 

Likewise Pius X in his Encyclical Acerbo nimis of April 15, 1905, declared that adults, no less than children, need religious instruction, especially in these days. And hence he prescribed that pastors and all who have care of souls should give catechetical instruction to the faithful in simple language, and in a way suited to the capacity of their hearers, and that for this purpose they should use the Catechism of the Council of Trent Still more recently, on February 14, 1921, speaking in the name of Benedict XV, Cardinal Gasparri, Papal Secretary of State, thus wrote to the Archbishop of New York relative to the latter's Program for A Parochial Course of Doctrinal Instructions, based on the Catechism: "It is superfluous to add that the value of the work is enhanced by the fact that it has been planned and executed in perfect harmony with the admirable Catechism of the Council of Trent."

 

Besides the Supreme Pontiffs who have extolled and recommended the Catechism, so many Councils have enjoined its use that it would be impossible here to enumerate them all. Within a few years after its first appearance great numbers of provincial and diocesan synods had already made its use obligatory. Of these the Preface to the Paris edition of 1893 mentions eighteen held before the year 1595. In five different Councils convened at Milan St. Charles Borromeo ordered that the Catechism should be studied in seminaries, discussed in the conferences of the clergy, and explained by pastors to their people on occasion of the administration of the Sacraments. In short, synods repeatedly prescribed that the clergy should make such frequent use of the Catechism as not only to be thoroughly familiar with its contents, but almost have it by heart.

 

In addition to Popes, and Councils, many Cardinals, Bishops and other ecclesiastics, distinguished for their learning and sanctity, vied with one another in eulogizing the Catechism of Trent. Among other things they have said that not since the days of the Apostles has there been produced in a single volume so complete and practical a summary of Christian doctrine as this Catechism, and that, after the Sacred Scriptures, there is no work that can be read with greater safety and profit.

 

In particular, Cardinal Valerius, the friend of St. Charles Borromeo, wrote of the Catechism: "This work contains all that is needful for the instruction of the faithful; and it is written with such order, clearness and majesty that through it we seem to hear holy Mother the Church herself, taught by the Holy Ghost, speaking to us.... It was composed by order of the Fathers of Trent under the inspiration of the Holy Ghost, and was published by the authority of the Vicar of Christ."

 

Salmanticenses, t at Carmelite commentators on St. Thomas, paid the following high tribute to the Catechism: "The authority of this Catechism has always been of t atest in the Church, because it was composed by the command of the Council of Trent, because its authors were men of highest learning, and because it was approved only after the severest scrutiny by Popes Pius V and Gregory XIII, and has been recommended in nearly all the Councils that have been held since the Council of Trent."

 

Antonio Possevino, an illustrious Jesuit, and the preceptor of St. Francis de Sales, said: "The Catechism of the Council of Trent was inspired by the Holy Ghost."

 

In his immortal Apologia Cardinal Newman writes: "The Catechism of the Council of Trent was drawn up for the express purpose of providing preachers with subjects for their sermons; and, as my whole work has been a defense of myself, I may here say that I rarely preach a sermon but I go to this beautiful and complete Catechism to get both my matter and my doctrine."

 

"Its merits," says Dr. Donovan, "have been recognized by the universal Church. The first rank which has been awarded the Imitation among spiritual books, has been unanimously given to the Roman Catechism as a compendium of Catholic theology. It was the result of the aggregate labors of the most distinguished of the Fathers of Trent, . . . and is therefore stamped with the impress of superior worth."

 

Doctor John Hogan, the present Rector of the Irish College in Rome, writes thus: "The Roman Catechism is a work of exceptional authority. At the very least it has the same authority as a dogmatic Encyclical, -- it is an authoritative exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic Church and her supreme head on earth. The compilation of it was the work of various individuals; but the result of their combined labors was accepted by the Church as a precious abridgment of dogmatic and moral theology. Official documents have occasionally been issued by Popes to explain certain points of Catholic teaching to individuals, or to local Christian communities; whereas the Roman Catechism comprises practically the whole body of Christian doctrine, and is addressed to the whole Church. Its teaching is not infallible; but it holds a place between approved catechisms and what is de tide."

 

We are enabled to realize from the foregoing testimonies how invaluable is the treasure we possess in the Tridentine Catechism. It is a Vade Mecum for every priest and ecclesiastical student. In it the latter will find a recapitulation of all the more important and necessary doctrines he has learned throughout his theological course; while to the priest it is not only a review of his former studies, but an ever-present and reliable guide in his work as pastor, preacher, counselor, and spiritual director of souls. Moreover, to the educated layman, whether Catholic or non-Catholic, who desires to study an authoritative statement of Catholic doctrine, no better book could be recommended than this official manual; for in its pages will be found the whole substance of Catholic doctrine and practice, arranged in order, expounded with perspicuity, and sustained by argument at once convincing and persuasive.

 

Finally, it can be said without fear of exaggeration that there is no single-volume work which so combines solidity of doctrine and practical usefulness with unction of treatment as does this truly marvelous Catechism. From beginning to end it not only reflects the light of faith, but it also radiates, to an unwonted degree, the warmth of devotion and piety. In its exposition of the Creed and the Sacraments, while dealing with the profoundest mysteries, it is full of thoughts and reflections the most fervent and inspiring. The part on the Decalogue, which might well be called a treatise on ascetical theology, teaches us in words burning with zeal both what we are to avoid and what we are to do to keep the Commandments of God. In the fourth, and last part o this beautiful work we have what is doubtless the most sublime and heavenly exposition of the doctrine of prayer ever written.

 

The Roman Catechism is, therefore, a handbook of dogmatic and moral theology, a confessor's guide, a book of exposition for the preacher, and a choice directory of the spiritual life for pastor and flock alike. With a view, consequently, to make it more readily available for these high purposes among English-speaking peoples this new translation has been prepared and is herewith respectfully submitted to its readers.

 

JOHN A. MCHUGH, O. P.

 

CHARLES J. CALLAN, O. P.

 

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CATECHISM OF THE COUNCIL OF TRENT

Issued by order of Pope Pius V

 

INTRODUCTORY

 

The Necessity Of Religious Instruction

 

Such is the nature of the human mind and intellect that, although by means of diligent and laborious inquiry it has of itself investigated and discovered many other things pertaining to a knowledge of divine truths; yet guided by its natural lights it never could have known or perceived most of those things by which is attained eternal salvation, the principal end of man's creation and formation to the image and likeness of God.

 

It is true that the invisible things of God from the creation of the world are, as the Apostle teaches, clearly seen, being understood by the things that are made: his eternal power also, and divinity. But the mystery which hath been hidden from ages and generations so far transcends the reach of man's understanding, that were it not made manifest by God to His Saints, to whom He willed to make known by the gift of faith, the riches of the glory of this mystery among the Gentiles, which is Christ, man could by no effort attain to such wisdom.

 

But, as faith comes by hearing, it is clear how necessary at all times for the attainment of eternal salvation has been the labour and faithful ministry of an authorised teacher; for it is written, how shall they hear, without a preacher? And how shall they preach unless they be sent?

 

And, indeed, never, from the very creation of the world, has God, most merciful and benignant, been wanting to His own; but at sundry times and in divers manners spoke to the fathers by the prophets, and pointed out to them in a manner suited to the times and circumstances, a sure and direct path to the happiness of heaven. But, as He had foretold that He would give a teacher of justice to be the light of the Gentiles, that His salvation might reach even to the ends of the earth, in these last days he hath spoken to us by his Son, whom also by a voice from heaven, from the excellent glory, He has commanded all to hear and to obey. Furthermore, the Son gave some to be apostles, and some prophets, and others pastors and teachers, to announce the word of life; that we might not be carried about like children tossed to and fro with every wind of doctrine, but holding fast to the firm foundation of the faith, we might be built together into an habitation of God in the Spirit.

 

Lest any should receive the Word of God from the ministers of the Church, not as the word of Christ, which it really is, but as the word of man, the same Saviour has ordained that their ministry should be invested with so great authority that He says to them: He that hears you, hears me; and he that despises you despises me. These words He spoke not only of those to whom His words were addressed, but likewise of all who, by legitimate succession, should discharge the ministry of the word, promising to be with them all days even to the consummation of the world.

 

Need of an Authoritative Catholic Catechism

 

But while the preaching of the divine Word should never be interrupted in the Church, surely in these, our days, it becomes necessary to labour with more than ordinary zeal and piety to nourish and strengthen the faithful with sound and wholesome doctrine, as with the food of life. For false prophets have gone forth into the world, to corrupt the minds of the faithful with various and strange doctrines, of whom the Lord has said: I did not send prophets, yet they ran; I spoke not to them, yet they prophesied.

 

In this work, to such extremes has their impiety, practiced in all the arts of Satan, been carried, that it would seem almost impossible to confine it within any bounds; and did we not rely on the splendid promises of the Saviour, who declared that He had built His Church on so solid a foundation that the gates of hell shall not prevail against it, we should have good reason to fear lest, beset on every side by such a host of enemies and assailed and attacked by so many machinations, it would, in these days, fall to the ground.

 

For - to say nothing of those illustrious States which heretofore professed, in piety and holiness, the true Catholic faith transmitted to them by their ancestors, but are now gone astray wandering from the paths of truth and openly declaring that their best claims to piety are founded on a total abandonment of the faith of their fathers - there is no region, however remote, no place, however securely guarded, no corner of Christendom, into which this pestilence has not sought secretly to insinuate itself.

 

For those who intended to corrupt the minds of the faithful, knowing that they could not hold immediate personal with all, and thus pour into their ears their poisoned doctrines, adopted another plan which enabled them to disseminate error and impiety more easily and extensively. Besides those voluminous works by which they sought the subversion of the Catholic faith - to guard against which (volumes) required perhaps little labour or circumspection, since their contents were clearly heretical - they also composed innumerable smaller books, which, veiling their errors under the semblance of piety, deceived with incredible facility the unsuspecting minds of simple folk.

 

The Nature of this Work

 

The Fathers, therefore, of the General Council of Trent, anxious to apply some healing remedy to so great and pernicious an evil, were not satisfied with having decided the more important points of Catholic doctrine against the heresies of our times, but deemed it further necessary to issue, for the instruction of the faithful in the very rudiments of faith, a form and method to be followed in all churches by those to whom are lawfully entrusted the duties of pastor and teacher.

 

To works of this kind many, it is true, had already given their attention, and earned the reputation of great piety and learning. But the Fathers deemed it of the first importance that a work should appear, sanctioned by the authority of the Council, from which pastors and all others on whom the duty of imparting instruction devolves, may be able to seek and find reliable matter for the edification of the faithful; that, as there is one Lord, one faith, there may also be one standard and prescribed form of propounding the dogmas of faith, and instructing Christians in all the duties of piety.

 

As, therefore, the design of the work embraces a variety of matters, it cannot be supposed that the Council intended that in one volume all the dogmas of Christianity should be explained with that minuteness of detail to be found in the works of those who profess to treat the teaching and doctrines of religion in their entirety. Such a task would be one of almost endless labour, and manifestly ill suited to attain the proposed end. But, having undertaken to instruct pastors and such as have care of souls in those things that belong peculiarly to the pastoral office and are accommodated to the capacity of the faithful, the Council intended that such things only should be treated of as might assist the pious zeal of pastors in discharging the duty of instruction, should they not be very familiar with the more abstruse questions of theology.

 

The Ends of Religious Instruction

 

Hence, before we proceed to develop in detail the various parts of this summary of doctrine, our purpose requires that we premise a few observations which the pastor should consider and bear in mind in order to know to what end, as it were, all his plans and labours and efforts are to be directed, and how this desired end may be more easily attained.

 

Knowledge Of Christ

 

The first thing is ever to recollect that all Christian knowledge is reduced to one single head, or rather, to use the words of the Apostle, this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent. A teacher in the Church should, therefore, use his best endeavours that the faithful earnestly desire to know Jesus Christ, and him crucified, that they be firmly convinced, and with the most heartfelt piety and devotion believe, that there is no other name under heaven given to men, whereby we must be saved, for he is the propitiation for our sins.

 

Observance Of The Commandments

 

But since by this we know that we have known him, if we keep his commandments, the next consideration, and one intimately connected with the preceding, is to press also upon the attention of the faithful that their lives are not to be wasted in ease and indolence, but that we are to walk even as he walked, and pursue with all earnestness, justice, godliness, faith, charity, patience, mildness; for He gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. These things the Apostle commands pastors to speak and exhort.

 

Love Of God

 

But as our Lord and Saviour has not only declared, but has also proved by His own example, that the Law and the Prophets depend on love, and as, according to the Apostle, charity is the end of the commandment, and the fulfilment of the law, it is unquestionably a chief duty of the pastor to use the utmost diligence to excite the faithful to a love of the infinite goodness of God towards us, that, burning with a sort of divine ardour, they may be powerfully attracted to the supreme and all-perfect good, to adhere to which is true and solid happiness, as is fully experienced by him who can say with the Prophet: What have I in heaven? and besides thee what do I desire upon earth?

 

This, assuredly, is that more excellent way pointed out by the Apostle when he sums up all his doctrines and instructions in charity, which never falleth away. For whatever is proposed by the pastor, whether it be the exercise of faith, of hope, or of some moral virtue, the love of our Lord should at the same time be so strongly insisted upon as to show clearly that all the works of perfect Christian virtue can have no other origin, no other end than divine love.

 

The Means Required for Religious Instruction

 

But as in imparting instruction of any sort the manner of communicating it is of highest importance, so in conveying religious instruction to the people, the method should be deemed of t atest moment.

 

Instruction Should Be Accommodated To The Capacity Of The Hearer

 

Age, capacity, manners and condition must be borne in mind, so that he who instructs may become all things to all men, in order that he may be able to gain all to Christ, prove himself a dutiful minister and steward, and, like a good and faithful servant, be found worthy to be placed by his Lord over many things The priest must not imagine that those committed to his care are all on the same level, so that he can follow one fixed and unvarying method of instruction to lead all in the same way to knowledge and true piety; for some are as new-born infants, others are growing up in Christ, while a few are, so to say, of full maturity. Hence the necessity of considering who they are that have occasion for milk, who for more solid food, and of affording to each such nourishment of doctrine as may give spiritual increase, until we all meet in the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. This the Apostle inculcates for all by his own example when he says that he is a debtor to t eks and to the Barbarians, to the wise and to the unwise, thus giving all who are called to this ministry to understand that in announcing the mysteries of faith and the precepts of life, the instruction is to be so accommodated to the capacity and intelligence of the hearers, that, while the minds of the strong are filled with spiritual food, the little ones be not suffered to perish with hunger, asking for bread, while there is none to break it unto them.

 

Zeal

 

Nor should our zeal in communicating Christian knowledge be relaxed because it has sometimes to be exercised in expounding matters apparently humble and unimportant, and whose exposition is usually irksome, especially to minds accustomed to the contemplation of the more sublime truths of religion. If the Wisdom of the eternal Father descended upon the earth in the meanness of our flesh to teach us the maxims of a heavenly life, who is there whom the love of Christ does not constrain to become little in the midst of his brethren, and, as a nurse fostering her children, so anxiously to wish for the salvation of his neighbours as to be ready, as the Apostle says of himself, to give them not only the gospel of God, but even his own life.

 

Study Of The Word Of God

 

Now all the doctrines in which the faithful are to be instructed are contained in the Word of God, which is found in Scripture and tradition. To the study of these, therefore, the pastor should devote his days and his nights, keeping in mind the admonition of St. Paul to Timothy, which all who have the care of souls should consider as addressed to themselves: Attend to reading, to exhortation, and to doctrine, for all Scripture divinely inspired is profitable to teach, to reprove, to correct, to instruct injustice, that the man of God may be perfect, furnished to every good work.

 

Division of this Catechism

 

The truths revealed by Almighty God are so many and so various that it is no easy task to acquire a knowledge of them, or, having done so, to remember them so well as to be able to explain them with ease and readiness when occasion requires. Hence our predecessors in the faith have very wisely reduced all the doctrines of salvation to these four heads: The Apostles' Creed, the Sacraments, the Ten Commandments, and the Lord's Prayer.

 

The part on the Creed contains all that is to be held according to Christian faith, whether it regard the knowledge of God, the creation and government of the world, or the redemption of man, the rewards of the good and the punishments of the wicked. The part devoted to the Seven Sacraments teaches us what are the signs, and, as it were, the instruments of grace. In the part on the Decalogue is described whatever has reference to the law, whose end is charity. Finally, the Lord's Prayer contains whatever can be the object of the Christian's desires, or hopes, or prayers. The exposition, therefore, of these four parts, which are, as it were, the general heads of Sacred Scripture, includes almost everything that a Christian should learn.

 

How This Work Is To Be Used

 

We therefore deem it proper to inform pastors that, whenever they have occasion, in the ordinary discharge of their duty, to expound any passage of the Gospel or any other part of Holy Scripture. they will find its subject-matter treated under some one of the four heads already enumerated, to which they recur, as to the source from which their instruction is to be drawn.

 

Thus, if the Gospel of the first Sunday of Advent is to be explained, There shall be signs in the sun, and in the moon, etc., whatever regards its explanation is contained under the Article of the Creed, He shall come to judge the living and the dead; and by embodying the substance of that Article in his exposition, the pastor will at once instruct his people in the Creed and in the Gospel. Whenever, therefore, he has to communicate instruction and expound the Scriptures, he will observe the same rule of referring all to these four principal heads under which, as we observed, the whole teaching and doctrine of Holy Scripture is contained. As for order, however, he is free to follow that which he deems best suited to the circumstances of persons and time.

 

PART I : THE CREED

 

Faith

 

In preparing and instructing men in the teachings of Christ the Lord, the Fathers began by explaining the meaning of faith. Following their example, we have thought it well to treat first what pertains to that virtue.

 

Though the word faith has a variety of meanings in the Sacred Scriptures, we here speak only of that faith by which we yield our entire assent to whatever has been divinely revealed.

 

Necessity Of Faith

 

That faith thus understood is necessary to salvation no man can reasonably doubt, particularly since it is written: Without faith it is impossible to please God. For as the end proposed to man as his ultimate happiness is far above the reach of human understanding, it was therefore necessary that it should be made known to him by God. This knowledge, however, is nothing else than faith, by which we yield our unhesitating assent to whatever the authority of our Holy Mother the Church teaches us to have been revealed by God; for the faithful cannot doubt those things of which God, who is truth itself, is the author. Hence we see t at difference that exists between this faith which we give to God and that which we yield to the writers of human history.

 

Unity Of Faith

 

Faith differs in degree; for we read in Scripture these words: O thou of little faith, why didst thou doubt; and Great is thy faith; and Increase our faith. It also differs in dignity, for we read: Faith without works is dead; and, Faith that worketh by charity. But although faith is so comprehensive, it is yet the same in kind, and the full force of its definition applies equally to all its varieties. How fruitful it is and how great are the advantages we may derive from it we shall point out when explaining the Articles of the Creed.

 

The Creed

 

Now the chief truths which Christians ought to hold are those which the holy Apostles, the leaders and teachers of the faith, inspired by the Holy Ghost' have divided into the twelve Articles of the Creed. For having received a command from the Lord to go forth into the whole world, as His ambassadors, and preach the Gospel to every creature, they thought it advisable to draw up a formula of Christian faith, that all might think and speak the same thing, and that among those whom they should have called to the unity of the faith no schisms would exist, but that they should be perfect in the same mind, and in the same judgment.

 

This profession of Christian faith and hope, drawn up by themselves, the Apostles called a symbol; either because it was made up of various parts, each of which was contributed by an Apostle, or because by it, as by a common sign and watchword, they might easily distinguish deserters from the faith and false brethren unawares brought in, adulterating the word of God, from those who had truly bound themselves by oath to serve under the banner of Christ.

 

Division Of The Creed

 

Christianity proposes to the faithful many truths which, either separately or in general, must be held with an assured and firm faith. Among these what must first and necessarily be believed by all is that which God Himself has taught us as the foundation and summary of truth concerning the unity of the Divine Essence, the distinction of Three Persons, and the actions which are peculiarly attributed to each. The pastor should teach that the Apostles, Creed briefly comprehends the doctrine of this mystery.

 

For, as has been observed by our predecessors in the faith, who have treated this subject with great piety and accuracy, the Creed seems to be divided into three principal parts: one describing the First Person of the Divine Nature, and the stupendous work of the creation; another, the Second Person, and the mystery of man's redemption; a third, the Third Person, the head and source of our sanctification; the whole being expressed in various and most appropriate propositions. These propositions are called Articles, from a comparison frequently used by the Fathers; for as the members of the body are divided by joints (articuli), so in this profession of faith, whatever is to be believed distinctly and separately from anything else is rightly and suitably called an Article.

 

 

ARTICLE I : "I BELIEVE IN GOD, THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

 

 

Meaning Of This Article

 

The meaning of the above words is this: I believe with certainty, and without a shadow of doubt profess my belief in God the Father, the First Person of the Trinity, who by His omnipotence created from nothing and preserves and governs the heavens and the earth and all things which they contain; and not only do I believe in Him from my heart and profess this belief with my lips, but with the greatest ardour and piety I tend towards Him, as the supreme and most perfect good.

 

Let this serve as a brief summary of this first Article. But since great mysteries lie concealed under almost every word, the pastor must now give them a more careful consideration, in order that, as far as God has permitted, the faithful may approach, with fear and trembling, to contemplate the glory of His majesty.

 

 

"I Believe"

 

The word believe does not here mean to think, to suppose, lo be of opinion; but, as the Sacred Scriptures teach, it expresses the deepest conviction, by which the mind gives a firm and unhesitating assent to God revealing His mysterious truths. As far, therefore, as regards use of the word here, he who firmly and without hesitation is convinced of anything is said to believe.

 

 

Faith Excludes Doubt

 

The knowledge derived through faith must not be considered less certain because its objects are not seen; for the divine light by which we know them, although it does not render them evident, yet suffers us not to doubt them. For God, who commanded the light to shine out of darkness, hath himself shone in our hearts, that the gospel be not hidden to us, as to those that perish.

 

 

Faith Excludes Curiosity

 

From what has been said it follows that he who is gifted with this heavenly knowledge of faith is free from an inquisitive curiosity. For when God commands us to believe He does not propose to us to search into His divine judgments, or inquire into their reason and cause, but demands an unchangeable faith, by which the mind rests content in the knowledge of eternal truth. And indeed, since we have the testimony of the Apostle that God is true; and every man a liar, and since it would argue arrogance and presumption to disbelieve the word of a grave and sensible man affirming anything as true, and to demand that he prove his statements by arguments or witnesses, how rash and foolish are those, who, hearing the words of God Himself, demand reasons for His heavenly and saving doctrines? Faith, therefore, must exclude not only all doubt, but all desire for demonstration.

 

 

Faith Requires Open Profession

 

The pastor should also teach that he who says, I believe, besides declaring the inward assent of the mind, which is an internal act of faith, should also openly profess and with alacrity acknowledge and proclaim what he inwardly and in his heart believes. For the faithful should be animated by the same spirit that spoke by the lips of the Prophet when he said: I believe; and therefore did I speak, and should follow the example of the Apostles who replied to the princes of the people: We cannot but speak the things which we have seen and heard. They should be encouraged by these noble words of St. Paul: I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth; and likewise by those other words; in which the truth of this doctrine is expressly confirmed: With the heart we believe unto justice; but with the mouth confession is made unto salvation.

 

 

"In God"

 

From these words we may learn how exalted are the dignity and excellence of Christian wisdom, and what a debt of gratitude we owe to the divine goodness. For to us it is given at once to mount as by the steps of faith to the knowledge of what is most sublime and desirable.

 

 

Knowledge Of God More Easily Obtained Through Faith Than Through Reason

 

There is a great difference between Christian philosophy and human wisdom. The latter, guided solely by the light of nature, advances slowly by reasoning on sensible objects and effects, and only after long and laborious investigation is it able at length to contemplate with difficulty the invisible things of God, to discover and understand a First Cause and Author of all things. Christian philosophy, on the contrary, so quickens the human mind that without difficulty it pierces the heavens, and, illumined with divine light, contemplates first, the eternal source of light, and in its radiance all created things: so that we experience with the utmost pleasure of mind that we have been called, as the Prince of the Apostles says, out of darkness into his admirable light, and believing we rejoice with joy unspeakable.

 

Justly, therefore, do the faithful profess first to believe in God, whose majesty, with the Prophet Jeremias, we declare incomprehensible. For, as the Apostle says, He dwells in light inaccessible, which no man hath seen, nor can see; as God Himself, speaking to Moses, said: No man shall see my face and live. The mind cannot rise to the contemplation of the Deity, whom nothing approaches in sublimity, unless it be entirely disengaged from the senses, and of this in the present life we art naturally incapable.

 

 

Knowledge Of God Obtained Through Faith Is Clearer

 

But while this is so, yet God, as the Apostle says, left not himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling our hearts with food and gladness. Hence it is that the philosophers conceived no mean idea of the Divinity, ascribed to Him nothing corporeal, gross or composite. They considered Him the perfection and fullness of all good, from whom, as from an eternal, inexhaustible fountain of goodness and benignity, flows every perfect gift to all creatures. They called Him the wise, the author and lover of truth, the just, the most beneficent, and gave Him also many other appellations expressive of supreme and absolute perfection. They recognised that His immense and infinite power fills every place and extends to all things

 

These truths the Sacred Scriptures express far better and much more clearly, as in the following passages: God is a spirit; Be ye perfect, even as also your heavenly Father is perfect; All things are naked and open to his eyes; O the depth of the riches of the wisdom and of the knowledge of God! God is true; I am the way, the truth, and the life; Thy right hand is full of justice; Thou openest thy hand, and fillest with blessing every living creature; and finally: Whither shall go from thy spirit? or whither shall I flee from thy face? If I ascend into heaven, thou art there; if I descend into hell, thou art there. If I take my wings early in the morning, and dwell in the uttermost parts of the sea, etc., and Do I not fill heaven and earth, saith the Lord?

 

 

Knowledge Of God Obtained Through Faith Is More Certain

 

These great and sublime truths regarding the nature of God, which are in full accord with Scripture, the philosophers were able to learn from an investigation of God's works. But even here we see the necessity of divine revelation if we reflect that not only does faith, as we have already observed, make known clearly and at once to the rude and unlettered, those truths which only the learned could discover, and that by long study; but also that the knowledge obtained through faith is much more certain and more secure against error than if it were the result of philosophical inquiry.

 

 

Knowledge Of God Obtained Through Faith Is More Ample And Exalted

 

But how much more exalted must not that knowledge of the Deity be considered, which cannot be acquired in common by all from the contemplation of nature, but is peculiar to those who are illumined by the light of faith ?

 

This knowledge is contained in the Articles of the Creed, which disclose to us the unity of the Divine Essence and the distinction of Three Persons, and show also that God Himself is the ultimate end of our being, from whom we are to expect the enjoyment of the eternal happiness of heaven, according to the words of St. Paul: God is a rewarder of them that seek Him. How great are these rewards, and whether they are such that human knowledge could aspire to their attainment, we learn from these words of Isaias uttered long before those of the Apostle: From the beginning of the world they have not heard, nor perceived with the ears: the eye hath not seen besides thee, O God, what things thou hast prepared for them that wait for thee.

 

 

The Unity Of Nature In God

 

From what is said it must also be confessed that there is but one God, not many gods. For we attribute to God supreme goodness and infinite perfection, and it is impossible that what? is supreme and most perfect could be common to many. If a being lack anything that constitutes supreme perfection, it is therefore imperfect and cannot have the nature of God.

 

The unity of God is also proved from many passages of Sacred Scripture. It is written: Hear, O Israel, the Lord our God is one Lord; again the Lord commands: Thou shalt not have strange gods before me; and further He often admonishes us by the Prophet: I am the first, and I am the last, and besides me there is no God. The Apostle also openly declares: One Lord, one faith, one baptism.

 

It should not, however, excite our surprise if the Sacred Scriptures sometimes give the name of God to creatures. For when they call the Prophets and judges gods, they do not speak according to the manner of the Gentiles, who, in their folly and impiety, formed to themselves many gods; but express, by a manner of speaking then in use, some eminent quality or function conferred on such persons by the gift of God.

 

 

The Trinity Of Persons In God

 

The Christian faith, therefore, believes and professes, as is declared in the Nicene Creed in confirmation of this truth, that God in His Nature, Substance and Essence is one.- But soaring still higher, it so understands Him to be one that it adores unity in trinity and trinity in unity. Of this mystery we now proceed to speak, as it comes next in order in the Creed.

 

 

"The Father"

 

As God is called Father for more reasons than one, we must first determine the more appropriate sense in which the word is used in the present instance.

 

 

God Is Called Father Because He Is Creator And Ruler

 

Even some on whose darkness the light of faith never shone conceived God to be an eternal substance from whom all things have their beginning, and by whose Providence they are governed and preserved in their order and state of existence. Since, therefore, he to whom a family owes its origin and by whose wisdom

 

derived from human things these persons gave the name Father to God, whom they acknowledge to be the Creator and Governor of the universe. The Sacred Scriptures also, when they wish to show that to God must be ascribed the creation of all things, supreme power and admirable Providence, make use of the same name. Thus we read: Is not he thy Father, that hath possessed thee, and made thee and created thee? And: Have we not all one Father? hath not one God created us?

 

 

God Is Called Father Because He Adopts Christians Through Grace

 

But God, particularly in the New Testament, is much more frequently, and in some sense peculiarly, called the Father of Christians, who have not received the spirit of again in fear; but have received the spirit of adoption of sons (of God), whereby they cry: Abba (Father). For the Father hath bestowed upon us that manner of charity that we should be called, and be the sons of God, and if sons, heirs also; heirs indeed of God, and joint-heirs with Christ, who is the first-born amongst many brethren, and is not ashamed to call us brethren. Whether, therefore, we look to the common title of creation and Providence, or to the special one of spiritual adoption, rightly do the faithful profess their belief that God is their Father.

 

 

The Name Father Also Discloses The Plurality Of Persons In God

 

But the pastor should teach that on hearing the word Father, besides the ideas already unfolded, the mind should rise to more exalted mysteries. Under the name Father, the divine oracles begin to unveil to us a mysterious truth which is more abstruse and more deeply hidden in that inaccessible light in which God dwells, and which human reason and understanding could not attain to, nor even conjecture to exist.

 

This name implies that in the one Essence of the Godhead is proposed to our belief, not only one Person, but a distinction of persons; for in one Divine Nature there are Three Persons-the Father, begotten of none; the Son, begotten of the Father before all ages; the Holy Ghost, proceeding from the Father and the likewise, from all eternity

 

 

The Doctrine Of The Trinity

 

In the one Substance of the Divinity the Father is the First Person, who with His Only-begotten Son, and the Holy Ghost, is one God and one Lord, not in the singularity of one Person, but in the trinity of one Substance. These Three Persons, since it would be impiety to assert that they are unlike or unequal in any thing, are understood to be distinct only in their respective properties. For the Father is unbegotten, the Son begotten of the Father, and the Holy Ghost proceeds from both. Thus we acknowledge the Essence and the Substance of the Three Persons to be the same in such wise that we believe that in confessing the true and eternal God we are piously and religiously to adore distinction in the Persons, unity in the Essence, and equality in the Trinity.

 

Hence, when we say that the Father is the First Person, we are not to be understood to mean that in the Trinity there is anything first or last, greater or less. Let none of the faithful be guilty of such impiety, for the Christian religion proclaims the same eternity, the same majesty of glory in the Three Persons. But since the Father is the Beginning without a beginning, we truly and unhesitatingly affirm that He is the First Person, and as He is distinct from the Others by His peculiar relation of paternity, so of Him alone is it true that He begot the Son from eternity. For when in the Creed we pronounce together the words God and Father, it means that He was always both God and Father.

 

 

Practical Admonitions Concerning The Mystery Of The Trinity

 

Since nowhere is a too curious inquiry more dangerous, or error more fatal, than in the knowledge and exposition of this, the most profound and difficult of mysteries, let the pastor teach that the terms nature and person used to express this mystery should be most scrupulously retained; and let the faithful know that unity belongs to essence, and distinction to persons.

 

But these are truths which should not be made the subject of too subtle investigation, when we recollect that he who is a searcher of majesty shall be overwhelmed by glory. We should be satisfied with the assurance and certitude which faith gives us that we have been taught these truths by God Himself, to doubt whose word is the extreme of folly and misery. He has said: Teach ye all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; and again, there are three who give testimony in heaven, the Father, the Word, and the Holy Ghost; and these three are one.

 

Let him, however, who by the divine bounty believes these truths, constantly beseech and implore God and the Father, who made all things out of nothing, and ordereth an things sweetly, who gave us power to become the sons of God, and who made known to the human mind the mystery of the Trinity -- let him, I say, pray unceasingly that, admitted one day into the eternal tabernacles, he may be worthy to see how great is the fecundity of the Father, who contemplating and understanding Himself, begot the Son like and equal to Himself, how a love of charity in both, entirely the same and equal, which is the Holy Ghost, proceeding from the Father and the Son, connects the begetter and the begotten by an eternal and indissoluble bond; and that thus the Essence of the Trinity is one and the distinction of the Three Persons perfect.

 

 

"Almighty"

 

The Sacred Scriptures, in order to mark the piety and devotion with which the most holy name of God is to be adored, usually express His supreme power and infinite majesty in a variety of ways; but the pastor should, first of all, teach that almighty power is most frequently attributed to Him. Thus He says of Himself: I am the almighty Lord and again, Jacob when sending his sons to Joseph thus prayed for them: May my almighty God make him favourable to you. In the Apocalypse also it is written: The Lord God, who is, and who was, and who is to come, the almighty; and in another place the last day is called t at day of the almighty God. Sometimes the same attribute is expressed in many words; thus: No word shall be impossible with God; Is the hand of the Lord unable? Thy power is at hand when thou wiIt, and so on.

 

 

Meaning Of The Term Almighty"

 

From these various modes of expression it is clearly perceived what is comprehended under this single word almighty. By it we understand that there neither exists nor can be conceived in thought or imagination anything which God cannot do. For not only can He annihilate all created things, and in a moment summon from nothing into existence many other worlds, an exercise of power which, however great, comes in some degree within our comprehension; but He can do many things still greater, of which the human mind can form no conception.

 

But though God can do all things, yet He cannot lie, or deceive, or be deceived; He cannot sin, or cease to exist, or be ignorant of anything. These defects are compatible with those beings only whose actions are imperfect; but God, whose acts are always most perfect, is said to be incapable of such things, simply because the capability of doing them implies weakness, not the supreme and infinite power over all things which God possesses. Thus we so believe God to be omnipotent that we exclude from Him entirely all that is not intimately connected and consistent with the perfection of His nature.

 

 

Why Omnipotence Alone Is Mentioned In The: Creed

 

The pastor should point out the propriety and wisdom of having omitted all other names of God in the Creed, and of having proposed to us only that of almighty as the object of our belief. For by acknowledging God to be omnipotent, we also of necessity acknowledge Him to be omniscient, and to hold all things in subjection to His supreme authority and dominion. When we do not doubt that He is omnipotent, we must be also convinced of everything else regarding Him, the absence of which would render His omnipotence altogether unintelligible.

 

Besides, nothing tends more to confirm our faith and animate our hope than a deep conviction that all things are possible to God; for whatever may be afterwards proposed as an object of faith, however great, however wonderful, however raised above the natural order, is easily and without hesitation believed, once the mind has grasped the knowledge of the omnipotence of God. Nay more, t ater the truths which the divine oracles announce, the more willingly does the mind deem them worthy of belief. And should we expect any favour from heaven, we are not discouraged by t atness of the desired benefit, but are cheered and confirmed by frequently considering that there is nothing which an omnipotent God cannot effect.

 

 

Advantages Of Faith In Godís Omnipotence

 

With this faith, then, we should be specially fortified whenever we are required to render any extraordinary service to our neighbour or seek to obtain by prayer any favour from God. Its necessity in the one case we learn from the Lord Himself, who, when rebuking the incredulity of the Apostles, said: If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence thither, and it shall remove; and nothing shall be impossible to you; and in the other case, from these words of St. James: Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind. Therefore let not that man think that he shall receive any thing of the Lord.

 

This faith brings with it also many advantages and helps. It forms us, in the first place, to all humility and lowliness of mind, according to these words of the Prince of the Apostles: Be you humbled therefore under the mighty hand of God. It also teaches us not to fear where there is no cause of fear, but to fear God alone, in whose power we ourselves and all that we have are placed; for our Saviour says: I will shew you whom you shall fear; fear ye him, who after he hath killed, hath power to cast into hell. This faith is also useful to enable us to know and exalt the infinite mercies of God towards us. For he who reflects on the omnipotence of God, cannot be so ungrateful as not frequently to exclaim: He that is mighty, hath done great things to me.

 

 

Not Three Almighties But One Almighty

 

When, however, in this Article we call the Father almighty, let no one be led into the error of thinking that this attribute is so ascribed to Him as not to belong also to the Son and the Holy Ghost. As we say the Father is God, the Son is God, the Holy Ghost is God, and yet there are not three Gods but one God; so in like manner we confess that the Father is almighty, the Son almighty, and the Holy Ghost almighty, and yet there are not three almighties but one almighty.

 

The Father, in particular, we call almighty, because He is the Source of all being; as we also attribute wisdom to the Son, because He is the eternal Word of the Father; and goodness to the Holy Ghost, because He is the love of both. These, however, and similar appellations, may be given indiscriminately to the Three Persons, according to the teaching of Catholic faith.

 

 

"Creator"

 

The necessity of having previously imparted to the faithful a knowledge of the omnipotence of God will appear from what we are now about to explain with regard to the creation of the world. The wondrous production of so stupendous a work is more easily believed when all doubt concerning the immense power of the Creator has been removed.

 

For God formed the world not from materials of any sort, but created it from nothing, and that not by constraint or necessity, but spontaneously, and of His own free will. Nor was He impelled to create by any other cause than a desire to communicate His goodness to creatures. Being essentially happy in Himself He stands not in need of anything, as David expresses it: I have said to the Lord, thou art my God, for thou hast no need of my goods.

 

As it was His own goodness that influenced Him when He did all things whatsoever He would, so in the work of creation He followed no external form or model; but contemplating, and as it were imitating, the universal model contained in the divine intelligence, the supreme Architect, with infinite wisdom and power-attributes peculiar to the Divinity -- created all things in the be ginning. He spoke and they were made: he commanded and they were created.

 

 

"Of Heaven and Earth"

 

The words heaven and earth include all things which the heaven's and the earth contain; for besides the heavens, which the Prophet has called the works of his fingers, He also gave to the sun its brilliancy, and to the moon and stars their beauty; and that they might be for signs, and for seasons, and for days and years. He so ordered the celestial bodies in a certain and uniform course, that nothing varies more than their continual revolution, while nothing is more fixed than their variety.

 

 

Creation Of The World Of Spirits

 

Moreover, He created out of nothing the spiritual world and Angels innumerable to serve and minister to Him; and these He enriched and adorned with the admirable gifts of His grace and power.

 

That the devil and the other rebel angels were gifted from the beginning of their creation with grace, clearly follows from these words of the Sacred Scriptures: He (the devil) stood not in the truth. On this subject St. Augustine says: In creating the Angels He endowed them with good will, that is, with pure love that they might adhere to Him, giving them existence and adorning them with grace at one and the same time. Hence we are to believe that the holy Angels were never without good will, that is, the love of God.

 

As to their knowledge we have this testimony of Holy Scripture: Thou, my Lord, O king, art wise, according to the wisdom of an angel of God, to understand all things upon earth.' Finally, the inspired David ascribes power to them, saying that they are mighty in strength, and execute his word; and on this account they are often called in Scripture the powers and the armies of the Lord.

 

But although they were all endowed with celestial gifts, very many, having rebelled against God, their Father and Creator, were hurled from those high mansions of bliss, and shut up in the darkest dungeon of earth, there to suffer for eternity the punishment of their pride. Speaking of them the Prince of the Apostles says: God spared not the angels that sinned, but delivered them, drawn by infernal ropes to the lower hell, unto torments, to be reserved unto judgment.

 

 

Formation Of The Universe

 

The earth also God commanded to stand in the midst of the world, rooted in its own foundation, and made the mountains ascend, and the plains descend into the place which he had founded for them. That the waters should not inundate the earth, He set a bound which they shall not pass over; neither shall they return to cover the earth. He next not only clothed and adorned it with trees and every variety of plant and flower, but filled it, as He had already filled the air and water, with innumerable kinds of living creatures.

 

 

Production Of Man

 

Lastly, He formed man from the slime of the earth, so created and constituted in body as to be immortal and impassible, not, however, by the strength of nature, but by the bounty of God. Man's soul He created to His own image and likeness; gifted him with free will, and tempered all his motions and appetites so as to subject them, at all times, to the dictates of reason. He then added the admirable gift of original righteousness, and next gave him dominion over all other animals. By referring to the sacred history of Genesis the pastor will easily make himself familiar with these things for the instruction of the faithful.

 

 

"Of all Things Visible and Invisible"

 

What we have said, then, of the creation of the universe is to be understood as conveyed by the words heaven and earth, and is thus briefly set forth by the Prophet: Thine are the heavens, and thine is the earth: the world and the fullness thereof thou hast founded. Still more briefly the Fathers of the Council of Nice expressed this truth by adding in their Creed these words: of all things visible and invisible. Whatever exists in the universe, whatever we confess to have been created by God, either falls under the senses and is included in the word visible, or is an object of mental perception and intelligence and is expressed by the word invisible.

 

 

God Preserves, Rules And Moves All Created Things

 

We are not, however, to understand that God is in such wise the Creator and Maker of all things that His works, when once created and finished, could thereafter continue to exist unsupported by His omnipotence. For as all things derive existence from the Creator's supreme power, wisdom, and goodness, so unless preserved continually by His Providence, and by the same power which produced them, they would instantly return into their nothingness. This the Scriptures declare when they say: How could anything endure if thou wouldst not? or be preserved, if not called by thee?

 

Not only does God protect and govern all things by His Providence, but He also by an internal power impels to motion and action whatever moves and acts, and this in such a manner that, although He excludes not, He yet precedes the agency of secondary causes. For His invisible influence extends to all things, and, as the Wise Man says, reaches from end to end mightily, and ordereth all things sweetly. This is the reason why the Apostle, announcing to the Athenians the God whom, not knowing, they adored, said: He is not far from every one of us: for in him we live, and move, and are.

 

 

Creation Is The Work Of The Three Persons

 

Let so much suffice for the explanation of the first Article of the Creed. It may not be superfluous, however, to add that creation is the common work of the Three Persons of the Holy and undivided Trinity, -- of the Father, whom according to the doctrine of the Apostles we here declare to be Creator of heaven and earth; of the Son, of whom the Scripture says, all things were made by him; and of the Holy Ghost, of whom it is written: The spirit of God moved over the waters, and again, By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth.

 

 

ARTICLE II : "AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD"

 

 

Advantages Of Faith In This Article

 

That wonderful and superabundant are the blessings which flow to the human race from the belief and profession of this Article we learn from these words of St. John: Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God; and also from the words of Christ the Lord, proclaiming the Prince of the Apostles blessed for the confession of this truth: Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it to thee, but my Father who is in heaven. For this Article is the most firm basis of our salvation and redemption.

 

But as the fruit of these admirable blessings is best known by considering the ruin brought on man by his fall from that most happy state in which God had placed our first parents, let the pastor be particularly careful to make known to the faithful the cause of this common misery and calamity.

 

When Adam had departed from the obedience due to God and had violated the prohibition, of every tree of paradise thou shalt eat: But of the tree of knowledge of good and evil, thou shalt not eat, for in what day soever thou shalt eat of it, thou shalt die the death, he fell into the extreme misery of losing the sanctity and righteousness in which he had been placed, and of becoming subject to all those other evils which have been explained more fully by the holy Council of Trent.

 

Wherefore, the pastor should not omit to remind the faithful that the guilt and punishment of original sin were not confined to Adam, but justly descended from him, as from their source and cause, to all posterity. The human race, having fallen from its elevated dignity, no power of men or Angels could raise it from its fallen condition and replace it in its primitive state. To remedy the evil and repair the loss it became necessary that the Son of God, whose power is infinite, clothed in the weakness of our flesh, should remove the infinite weight of sin and reconcile us to God in His blood.

 

 

Necessity Of Faith In This Article

 

The belief and profession of this our redemption, which God declared from the beginning, are now, and always have been, necessary to salvation. In the sentence of condemnation pronounced against the human race immediately after the sin of Adam the hope of redemption was held out in these words, which announced to the devil the loss he was to sustain by man's redemption: I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait f or her heel.

 

The same promise God again often confirmed and more distinctly manifested to those chiefly whom He desired to make special objects of His favour; among others to the Patriarch Abraham, to whom He often declared this mystery, but more explicitly when, in obedience to His command, Abraham was prepared to sacrifice his only son Isaac. Because, said God, thou hast done this thing, and hast not spared thy only-begotten son f or my sake; I win bless thee, and I will multiply thy seed as the stars of heaven, and as the sand that is by the sea shore. Thy seed shall possess the gates of their enemies, and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice. From these words it was easy to infer that He who was to deliver mankind from the ruthless tyranny of Satan was to be descended from Abraham; and that while He was the Son of God, He was to be born of the seed of Abraham according to the flesh.

 

Not long after, to preserve the memory of this promise, God renewed the same covenant with Jacob, the grandson of Abraham. When in a vision Jacob saw a ladder standing on earth, and its top reaching to heaven, and the angels of God ascending and descending by it, as the Scriptures testify, he also heard the Lord, who was leaning on the ladder, say to him: I am the Lord God of Abraham thy father, and the God of Isaac; the land, wherein thou sleepest, I will give to thee and to thy seed. And thy seed shall be as the dust of the earth. Thou shalt spread abroad to the west, and to the east, and to the north, and to the south; and in thee and thy seed all the nations of the earth shall be blessed.

 

Nor did God cease afterwards to excite in the posterity of Abraham and in many others, the expectation of a Saviour, by renewing the recollection of the same promise; for after the establishment of the Jewish State and religion it became better known to His people. Types signified and men foretold what and how great blessings the Saviour and Redeemer, Christ Jesus, was to bring to mankind. And indeed the Prophets, whose minds were illuminated with light from above, foretold the birth of the Son of God, the wondrous works which He wrought while on earth, His doctrine, character, life, death, Resurrection, and the other mysterious circumstances regarding Him, and all these they announced to the people as graphically as if they were passing before their eyes. With the exception that one has reference to the future and the other to the past, we can discover no difference between the predictions of the Prophets and the preaching of the Apostles, between the faith of the ancient Patriarchs and that of Christians.

 

But we are now to speak of the several parts of this Article.

 

 

"Jesus"

 

Jesus is the proper name of the God-man and signifies Saviour: a name given Him not accidentally, or by the judgment or will of man, but by the counsel and command of God. For the Angel announced to Mary His mother: Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He afterwards not only commanded Joseph, who was espoused to the Virgin, to call the child by that name, but also declared the reason why He should be so called. Joseph, son of David, said the Angel, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son and thou shalt call his name Jesus. For he shall save his people from their sins.

 

In the Sacred Scriptures we meet with many who were called by this name. So, for example, was called the son of Nave, who succeeded Moses, and, by special privilege denied to Moses, conducted into the land of promise the people whom Moses had delivered from Egypt; and also the son of Josedech, the priest. But how much more appropriate it is to call by this name our Saviour, who gave light, liberty and salvation, not to one people only, but to all men, of all ages to men oppressed, not by famine, or Egyptian or Babylonian , but sitting in the shadow of death and fettered by the galling chains of sin and of the devil who purchased for them a right to the inheritance of heaven and reconciled them to God the Father! In those men who were designated by the same name we see foreshadowed Christ the Lord, by whom the blessings just enumerated were poured out on the human race.

 

All other names which according to prophecy were to be given by divine appointment to the Son of God, are comprised in this one name Jesus; for while they partially signified the salvation which He was to bestow upon us, this name included the force and meaning of all human salvation.

 

 

"Christ"

 

To the name Jesus is added that of Christ, which signifies the anointed. This name is expressive of honour and office, and is not peculiar to one thing only, but common to many; for in the Old Law priests and kings, whom God, on account of the dignity of their office, commanded to he anointed, were called christs. For priests commend the people to God by unceasing prayer, offer sacrifice to Him, and turn away His wrath from mankind. Kings are entrusted with the government of the people; and to them principally belong the authority of the law, the protection of innocence and the punishment of guilt. As, therefore, both these functions seem to represent the majesty of God on earth, those who were appointed to the royal or sacerdotal office were anointed with oil. Furthermore, since Prophets, as the interpreters and ambassadors of the immortal God, have unfolded to us the secrets of heaven and by salutary precepts and the prediction of future events have exhorted to amendment of life, it was customary to anoint them also.

 

When Jesus Christ our Saviour came into the world, He assumed these three characters of Prophet, Priest and King, and was therefore called Christ, having been anointed for the discharge of these functions, not by mortal hand or with earthly ointment, but by the power of His heavenly Father and with a spiritual oil; for the plenitude of the Holy Spirit and a more copious effusion of all gifts than any other created being is capable of receiving were poured into His soul. This the Prophet clearly indicates when he addresses the Redeemer in these words: Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. The same is also more explicitly declared by the Prophet Isaias: The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek.

 

Jesus Christ, therefore, was t at Prophet and Teacher, from whom we have learned the will of God and by whom the world has been taught the knowledge of the heavenly Father. The name prophet belongs to Him preeminently, because all others who were dignified with that name were His disciples, sent principally to announce the coming of that Prophet who was to save all men.

 

Christ was also a Priest, not indeed of the same order as were the priests of the tribe of Levi in the Old Law, but of that of which the Prophet David sang: Thou art a priest for ever according to the order of Melchisedech. This subject the Apostle fully and accurately develops in his Epistle to the Hebrews.

 

Christ not only as God, but also as man and partaker of our nature, we acknowledge to be a King. Of Him the Angel testified: He shall reign in the house of Jacob for ever. And of his kingdom there shall be no end. This kingdom of Christ is spiritual and eternal, begun on earth but perfected in heaven. He discharges by His admirable Providence the duties of King towards His Church, governing and protecting her against the assaults and snares of her enemies, legislating for her and imparting to her not only holiness and righteousness, but also the power and strength to persevere. But although the good and the bad are found within the limits of this kingdom, and thus all men by right belong to it, yet those who in conformity with His commands lead unsullied and innocent , perience beyond all others the sovereign goodness and beneficence of our King. Although descended from the most illustrious race of kings, He obtained this kingdom not by hereditary or other human right, but because God bestowed on Him as man all the power, dignity and majesty of which human nature is capable. To Him, therefore, God delivered the government of the whole world, and to this His sovereignty, which has already commenced, all things shall be made fully and entirely subject on the day of judgment.

 

 

"His Only Son"

 

In these words, mysteries more exalted with regard to Jesus are proposed to the faithful as objects of their belief and contemplation; namely, that He is the Son of God, and true God, like the Father who begot Him from eternity. We also confess that He is the Second Person of the Blessed Trinity, equal in all things to the Father and the Holy Ghost; for in the Divine Persons nothing unequal or unlike should exist, or even be imagined to exist, since we acknowledge the essence, will and power of all to be one. This truth is both clearly revealed in many passages of Holy Scripture and sublimely announced in the testimony of St. John: In the beginning was the Word, and the Word was with God, and the Word was God.

 

But when we are told that Jesus is the Son of God, we are not to understand anything earthly or mortal in His birth; but are firmly to believe and piously to adore that birth by which, from all eternity, the Father begot the Son, a mystery which reason cannot fully conceive or comprehend, and at the contemplation of which, overwhelmed, as it were, with admiration, we should exclaim with the Prophet: Who shall declare his generation? On this point, then, we are to believe that the Son is of the same nature, of the same power and wisdom, with the Father, as we more fully profess in these words of the Nicene Creed: And in one Lord Jesus Christ, his Only-begotten Son, born of the Father before all ages, God of God, light of light, true God of true God, begotten, not made, consubstantial to the Father, by whom all things were made.

 

Among the different comparisons employed to elucidate the mode and manner of this eternal generation that which is borrowed from the production of thought in our mind seems to come nearest to its illustration, and hence St. John calls the Son the Word. For as our mind, in some sort understanding itself, forms an image of itself, which theologians express by the term word, so God, as far as we may compare human things to divine, understanding Himself, begets the eternal Word. It is better, however, to contemplate what faith proposes, and in the sincerity of our souls to believe and confess that Jesus Christ is true God and true Man, as God, begotten of the Father before all ages, as Man, born in time of Mary, His Virgin Mother.

 

While we thus acknowledge His twofold Nativity; we believe Him to be one Son, because His divine and human natures meet in one Person. As to His divine generation He has no brethren or coheirs, being the Only-begotten Son of the Father, while we mortals are the work of His hands. But if we consider His birth as man, He not only calls many by the name of brethren, but treats them as such, since He admits them to share with Him the glory of His paternal inheritance. They are those who by faith have received Christ the Lord, and who really, and by works of charity, show forth the faith which they profess in words. Hence the Apostle calls Christ, the first-born amongst many brethren.

 

"Our Lord"

 

Of our Saviour many things are recorded in Sacred Scripture. Some of these, it is evident, apply to Him as God and some as man, because from His two natures He received the different properties which belong to both. Hence we say with truth that Christ is Almighty, Eternal, Infinite, and these attributes He has from His Divine Nature; again, we say of Him that He suffered, died, and rose again, which are properties manifestly that belong to His human nature.

 

Besides these terms, there are others common to both natures; as when in this Article of the Creed we say our Lord. If, then, this name applies to both natures, rightly is He to be called our Lord. For as He, as well as the Father, is the eternal God, so is He Lord of all things equally with the Father; and as He and the Father are not the one, one God, and the other, another God, but one and the same God, so likewise He and the Father are not the one, one Lord, and the other, another Lord.

 

As man, He is also for many reasons appropriately called our Lord. First, because He is our Redeemer, who delivered us from sin, He deservedly acquired the power by which He truly is and is called our Lord. This is the doctrine of the Apostle:

 

He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted him, and hath given him a name which is above all names: that at the name of Jesus every knee should bend, of those that are in heaven, on earth, and under the earth: and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. And of Himself He said, after His Resurrection: All power is given to me in heaven and in earth.

 

He is also called Lord because in one Person both natures, the human and the divine, are united; and even though He had not died for us, He would have yet deserved, by this admirable union, to be constituted common Lord of all created things, particularly of the faithful who obey and serve Him with all the fervour of their souls.

 

Duties Owed To Christ Our Lord

 

It remains, therefore, that the pastor remind the faithful that: from Christ we take our name and are called Christians; that we cannot be ignorant of the extent of His favours, particularly since by His gift of faith we are enabled to understand all these things. We, above all others, are under the obligation of devoting and consecrating ourselves forever, like faithful servants, to our Redeemer and our Lord.

 

This indeed, we promised at the doors of the church when about to be baptised; for we then declared that we renounced the devil and the world, and gave ourselves unreservedly to Jesus Christ. But if to be enrolled as soldiers of Christ we consecrated ourselves by so holy and solemn a profession to our Lord, what punishments should we not deserve if after our entrance into the Church, and after having known the will and laws of God and received the grace of the Sacraments, we were to form our lives upon the precepts and maxims of the world and the devil, just as though when cleansed in the waters of Baptism, we had pledged our fidelity to the world and to the devil, and not to Christ the Lord and Saviour!

 

What heart so cold as not to be inflamed with love by the kindness and good will exercised toward us by so great a Lord, who, though holding us in His power and dominion as slaves ransomed by His blood, yet embraces us with such ardent love as to call us not servants, but friends and brethren? This, assuredly, supplies the most just, and perhaps the strongest, claim to induce us always to acknowledge, venerate, and adore Him as our Lord.

 

ARTICLE III : "WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN MARY"

 

Importance Of This Article

 

From what has been said in the preceding Article, the faithful can understand that in bringing us from the relentless tyranny of Satan into liberty, God has conferred a singular and surpassing blessing on the human race. But if we place before our eyes also the plan and means by which He deigned chiefly to accomplish this, then, indeed, we shall see that there is nothing more glorious or magnificent than this divine goodness and beneficence towards us.

 

First Part of this Article:

 

"Who was Conceived,'

 

The pastor, then, should enter on the exposition of this third Article by developing the grandeur of this mystery, which the Sacred Scriptures very frequently propose for our consideration as the principal source of our eternal salvation. Its meaning he should teach to be that we believe and confess that the same Jesus Christ, our only Lord, the Son of God, when He assumed human flesh for us in the womb of the Virgin, was not conceived like other men, from the seed of man, but in a manner transcending the order of nature, that is, by the power of the Holy Ghost; so that the same Person, remaining God as He was from eternity, became man, what He was not before.

 

That such is the meaning of the above words is clear from the Creed of the Holy Council of Constantinople, which says: Who for us men, and for our salvation,, came down from heaven, and became incarnate by the Holy Ghost of the Virgin Mary, and was made man. The same truth we also find unfolded by St. John the Evangelist, who imbibed from the bosom of the Lord and Saviour Himself the knowledge of this most profound mystery. For when he had declared the nature of the Divine Word as follows: In the beginning was the Word, and the Word was with God, and the Word was God, he concluded: And the Word was made flesh and dwelt among us.

 

The Word, which is a Person of the Divine Nature, assumed human nature in such a manner that there should be one and the same Person in both the divine and human natures. Hence this admirable union preserved the actions and properties of both natures; and as Pope St. Leo t at said: The lowliness of the inferior nature was not consumed in the glory of the superior, nor did the assumption of the inferior lessen the glory of the superior.

 

"By the Holy Ghost"

 

As an explanation of the words in which this Article is expressed is not to be omitted, the pastor should teach that when we say that the Son of God was conceived by the power of the Holy Ghost, we do not mean that this Person alone of the Holy Trinity accomplished the mystery of the Incarnation. Although the Son only assumed human nature, yet all the Persons of the Trinity, the Father, the Son, and the Holy Ghost, were authors of this mystery.

 

It is a principle of Christian faith that whatever God does outside Himself in creation is common to the Three Persons, and that one neither does more than, nor acts without another. But that one emanates from another, this only cannot be common to all; for the Son is begotten of the Father only, and the Holy Ghost proceeds from the Father and the Son. Anything, however, which proceeds from them extrinsically is the work of the Three Persons without difference of any sort, and of this latter description is the Incarnation of the Son of God.

 

Of those things, nevertheless, that are common to all, the Sacred Scriptures-often attribute some to one person, some to another. Thus, to the Father they attribute power over all things ; to the Son, wisdom; to the Holy Ghost, love. Hence, as the mystery of the Incarnation manifests the singular and boundless love of God towards us, it is therefore in some sort peculiarly attributed to the Holy Ghost.

 

In The Incarnation Some Things Were Natural, Others Supernatural

 

In this mystery we perceive that some things were done which transcend the order of nature, some by the power of nature. Thus, in believing that the body of Christ was formed from the most pure blood of His Virgin Mother we acknowledge the operation of human nature, this being a law common to the formation of all human bodies, that they should be formed from the blood of the mother.

 

But what surpasses the order of nature and human comprehension is, that as soon as the Blessed Virgin assented to the announcement of the Angel in these words, Behold the handmaid of the Lord; be it done unto me according to thy word, the most sacred body of Christ was immediately formed, and to it was united a rational soul enjoying the use of reason; and thus in the same instant of time He was perfect God and perfect man. That this was the astonishing and admirable work of the Holy Ghost cannot be doubted; for according to the order of nature the rational soul is united to the body only after a certain lapse of time.

 

Again -- and this should overwhelm us with astonishment -- as soon as the soul of Christ was united to His body, the Divinity became united to both; and thus at the same time His body was formed and animated, and the Divinity united to body and soul.

 

Hence, at the same instant He was perfect God and perfect man, and the most Holy Virgin, having at the same moment conceived God and man, is truly and properly called Mother of God and man. This the Angel signified to her when he said: Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High. The event verified the prophecy of Isaias: Behold a virgin shall conceive, and bear a son. Elizabeth also declared the same truth when" being filled with the Holy Ghost, she understood the Conception of the Son of God, and said: Whence is this to me, that the mother of my Lord should come to me?

 

As the body of Christ was formed of the pure blood of the immaculate Virgin without the aid of man, as we have already said, and by the sole operation of the Holy Ghost, so also, at the moment of His Conception, His soul was enriched with an overflowing fullness of the Spirit of God, and a superabundance of all graces. For God gave not to Him, as to others adorned with holiness and grace, His Spirit by measure, as St. John testifies but poured into his soul the plenitude of all graces so abundantly that of his fullness we have all received.

 

Although possessing that Spirit by which holy men attain the adoption of sons of God, He cannot, however, be called the adopted son of God; for since He is the Son of God by nature, the grace, or name of adoption, can on no account be deemed applicable to Him.

 

How To Profit By The Mystery Of The Incarnation

 

These truths comprise the substance of what appears to demand explanation regarding the admirable mystery of the Conception. To reap from them abundant fruit for salvation the faithful should particularly recall, and frequently reflect, that it is God who assumed human flesh; that the manner in which He became man exceeds our comprehension, not to say our powers of expression; and finally, that He vouchsafed to become man in order that we men might be born again as children of God. When to these subjects they shall have given mature consideration, let them, in the humility of faith, believe and adore all the mysteries contained in this Article, and not indulge a curious inquisitiveness by investigating and scrutinising them -- an attempt scarcely ever unattended with danger.

 

Second Part Of This Article: "Born Of The Virgin Mary"

 

These words comprise another part of this Article. In its exposition the pastor should exercise considerable diligence, because the faithful are bound to believe that Jesus the Lord was not only conceived by the power of the Holy Ghost, but was also born of the Virgin Mary. The words of the Angel who first announced the happy tidings to the world declare with what joy and delight of soul this mystery of our faith should be meditated upon. Behold, said the Angel, I bring you good tidings of great joy" that shall be to all the people. The same sentiments are clearly conveyed in the song chanted by the heavenly host: Glory to God in the highest; and on earth peace to men of good will. Then began the fulfilment of the splendid promise made by God to Abraham" that in his seed all the nations of the earth should one day be blessed; for Mary" whom we truly proclaim and venerate as Mother of God, because she brought forth Him who is at once God and man, was descended from King David.

 

 

The Nativity Of Christ Transcends The Order Of Nature

 

But as the Conception itself transcends the order of nature, so also the birth of our Lord presents to our contemplation nothing but what is divine.

 

Besides, what is admirable beyond the power of thoughts or words to express, He is born of His Mother without any diminution of her maternal virginity, just as He afterwards went forth from the sepulchre while it was closed and sealed, and entered the room in which His disciples were assembled, the doors being shut; or, not to depart from every-day examples, just as the rays of the sun penetrate without breaking or injuring in the least the solid substance of glass, so after a like but more exalted manner did Jesus Christ come forth from His mother's womb without injury to her maternal virginity. This immaculate and perpetual virginity forms, therefore, the just theme of our eulogy. Such was the work of the Holy Ghost, who at the Conception and birth of the Son so favoured the Virgin Mother as to impart to her fecundity while preserving inviolate her perpetual virginity.

 

 

Christ Compared to Adam" Mary to Eve

 

The Apostle sometimes calls Jesus Christ the second Adam, and compares Him to the first Adam; for as in the first all men die, so in the second all are made alive: and as in the natural order Adam was the father of the human race, so in the supernatural order Christ is The author of grace and of glory.

 

The Virgin Mother we may also compare to Eve, making the second Eve, that is, Mary, correspond to the first, as we have already shown that the second Adam, that is, Christ, corresponds to the first Adam. By believing the serpent, Eve brought malediction and death on mankind, and Mary, by believing the Angel, became the instrument of The divine goodness in bringing life and benediction to the human race. From Eve we are born children of wrath; from Mary we have received Jesus Christ, and through Him are regenerated children of grace. To Eve it was said: In sorrow shalt thou bring forth children. Mary was exempt from this law, for preserving her virginal integrity inviolate she brought forth Jesus the Son of God without experiencing, as we have already said, any sense of pain.

 

 

Types and Prophecies of the Conception and Nativity

 

The mysteries of this admirable Conception and Nativity being, therefore, so great and so numerous, it accorded with the plan of divine Providence to signify them by many types and prophecies. Hence the holy Fathers understood many things which we meet in the Sacred Scriptures to refer to these mysteries, particularly that gate of the sanctuary which Ezechiel saw closed; the stone cut out of the mountain without hands, which became a great mountain and filled the universe, of which we read in Daniel; the rod of Aaron, which alone budded of all the rods of the princes of Israel; and the bush which Moses saw burr without being consumed.'

 

The holy Evangelist describes in detail the history of the birth of Christ; but, as the pastor can easily recur to the Sacred Volume, it is unnecessary for us to say more on the subject.

 

 

Lessons which this Article Teaches

 

The pastor should labor to impress deeply on the minds and hearts of the faithful these mysteries, which were written for our learning; first, that by the commemoration of so great a benefit they may make some return of gratitude to God, its author, and next, in order to place before their eyes, as a model for imitation, this striking and singular example of humility.

 

 

Humility And Poverty Of Christ

 

What can be more useful, what better calculated to subdue the pride and haughtiness of the human heart, than to reflect frequently that God humbles Himself in such a manner as to assume our frailty and weakness, in order to communicate to us His glory; that God becomes man, and that He at whose nod, to use the words of Scripture, the pillars of heaven tremble and are affrighted bows His supreme and infinite majesty to minister to man; that He whom the Angels adore in heaven is born on earth ! When such is the goodness of God towards us, what, I ask, should we not do to testify our obedience to His will? With what willingness and alacrity should we not love, embrace, and perform all the duties of humility ?

 

The faithful should also consider the salutary lessons which Christ at His birth teaches before He begins to speak. He is born in poverty; He is born a stranger under a roof not His own; He is born in a lonely crib; He is born in the depth of winter ! For St. Luke writes as follows: And it came to pass, that when they were there, her days were accomplished, that she should be delivered. And she brought forth her first-born, and wrapped him up in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. Could the Evangelist have described under more humble terms the majesty and glory that filled the heavens and the earth ? He does not say, there was no room in the inn, but there was no room for him who says, the world is mine, and the fullness thereof. As another Evangelist has expressed it: He came unto his own, and his own received him not.

 

 

Elevation And Dignity Of Man

 

When the faithful have placed these things before their eyes, let them also reflect that God condescended to assume the lowliness and frailty of our flesh in order to exalt man to the highest degree of dignity. This single reflection, that He who is true and perfect God became man, supplies sufficient proof of the exalted dignity conferred on the human race by the divine bounty; since we may now glory that the Son of God is bone of our bone, and flesh of our flesh, a privilege not given to Angels, for nowhere, says the Apostle, doth he take hold of the Angels: but of the seed of Abraham he taketh hold.

 

 

Duty Of Spiritual Nativity

 

We must also take care lest to our great injury it should happen that just as there was no room for Him in the inn at Bethlehem, in which to be born, so likewise now, after He has been born in the flesh, He should find no room in our hearts in which to be born spiritually. For since He is most desirous of our salvation, this spiritual birth is the object of His most earnest solicitude.

 

As, then, by the power of the Holy Ghost, and in a manner superior to the order of nature, He was made man and was born, was holy and even holiness itself, so does it become our duty to be born, not of blood, nor of the will of the flesh, but of God; to walk as new creatures in newness of spirit, and to preserve that holiness and purity of soul which so much becomes men regenerated by the Spirit of God. Thus shall we reflect some faint image of the holy Conception and Nativity of the Son of God, which are the objects of our firm faith, and believing which we revere and adore the wisdom of God in a mystery which is hidden.

 

 

ARTICLE IV : "Suffered Under Pontius Pilate, Was Crucified, Dead, And Buried'"

 

 

Importance Of This Article

 

How necessary is a knowledge of this Article, and how assiduous the pastor should be in stirring up in the minds of the faithful the frequent recollection of our Lord's Passion" we learn from the Apostle when he says that he knows nothing but Jesus Christ and him crucified.' The pastor, therefore, should exercise t atest care and pains in giving a thorough explanation of this subject" in order that the faithful" being moved by the remembrance of so great a benefit" may give themselves entirely to the contemplation of the goodness and love of God towards us.

 

 

First Part of this Article: '"Suffered Under Pontius Pilate, was Crucified,,

 

The first part of this Article (of the second we shall treat hereafter) proposes for our belief that when Pontius Pilate governed the province of Judea" under Tiberius Caesar" Christ the Lord was nailed to a cross. Having been seized" mocked, outraged and tortured in various forms" He was finally crucified.

 

 

"Suffered,"

 

It cannot be a matter of doubt that His soul" as to its inferior part" was sensible of these torments; for as He really assumed human nature" it is a necessary consequence that He really, and in His soul, experienced a most acute sense of pain. Hence these words of the Saviour: My soul is sorrowful even unto death.

 

Although human nature was united to the Divine Person, He felt the bitterness of His Passion as acutely as if no such union had existed" because in the one Person of Jesus Christ were preserved the properties of both natures" human and divine; and therefore what was passible and mortal remained passible and mortal; while what was impassible and immortal, that is, His Divine Nature, continued impassible and immortal.

 

 

"Under Pontius Pilate"

 

Since we find it here so diligently recorded that Jesus Christ suffered when Pontius Pilate was procurator of Judea, the pastor should explain the reason. By fixing the time, which we find also done by the Apostle Paul, so important and so necessary an event is rendered more easily ascertainable by all. Furthermore those words show that the Saviour's prediction was really verified: They shall deliver him to the Gentiles, to be mocked and scourged and crucified.

 

 

"Was Crucified"

 

The fact that He suffered death precisely on the wood of the cross must also be attributed to a particular counsel of God, which decreed that life should return by the way whence death had arisen The serpent who had triumphed over our first parents by the wood (of a tree) was vanquished by Christ on the wood of the cross.

 

Many other reasons which the Fathers have discussed in detail might be adduced to show that it was fit that our Redeemer should suffer death on the cross rather than in any other way. But, as the pastor will show" it is enough for the faithful to believe that this kind of death was chosen by the Saviour because it appeared better adapted and more appropriate to the redemption of the human race; for there certainly could be none more ignominious and humiliating. Not only among the Gentiles was the punishment of the cross held accursed and full of shame and infamy, but even in the Law of Moses the man is called accursed that hangeth on a tree.

 

 

Importance Of The History Of The Passion

 

Furthermore, the pastor should not omit the historical part of this Article, which has been so carefully set forth by the holy Evangelists; so that the faithful may be acquainted with at least the principal points of this mystery, that is to say, such as seem more necessary to confirm the truth of our faith. For it is on this Article, as on their foundation, that the Christian faith and religion rest; and if this truth be firmly established, all the rest is secure. Indeed, if one thing more than another presents difficulty to the mind and understanding of man, assuredly it is the mystery of the cross, which, beyond all doubt, must be considered the most difficult of all; so much so that only with great difficulty can we grasp the fact that our salvation depends on the cross, and on Him who for us was nailed thereon. In this, however, as the Apostle teaches, we may well admire the wonderful Providence of God; for, seeing that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching, to save them that believe. It is no wonder, then, that the Prophets, before the coming of Christ, and the Apostles, after His death and Resurrection, labored so strenuously to convince mankind that He was the Redeemer of the world, and to bring them under the power and obedience of the Crucified.

 

 

Figures And Prophecies Of The Passion And Death Of The Saviour

 

Since, therefore, nothing is so far above the reach of human reason as the mystery of the cross, the Lord immediately after the fall ceased not, both by figures and prophecies, to signify the death by which His Son was to die.

 

To mention a few of these types. First of all, Abel, who fell a victim of the envy of his brother, Isaac who was commanded to be offered in sacrifice, the lamb immolated by the Jews on their departure from Egypt, and also the brazen serpent lifted up by Moses in the desert, were all figures of the Passion and death of Christ the Lord.

 

As to the Prophets, how many there were who foretold Christ's Passion and death is too well known to require development here. Not to speak of David, whose Psalms embrace all the principal mysteries of Redemption, the oracles of Isaias in particular are so clear and graphic that he might be said rather to have recorded a past than predicted a future event. a

 

 

Second Part Of This Article: "Dead, And Buried"

 

 

Christ Really Died

 

The pastor should explain that these words present for our belief that Jesus Christ, after He was crucified, really died and was buried. It is not without just reason that this is proposed to the faithful as a separate object of belief, since there were some who denied His death upon the cross. The Apostles, therefore, were justly of opinion that to such an error should be opposed the doctrine of faith contained in this Article, the truth of which is placed beyond the possibility of doubt by the united testimony of all the Evangelists, who record that Jesus yielded up the ghost.

 

Moreover as Christ was true and perfect man, He of course was capable of dying. Now man dies when the soul is separated from the body. When, therefore, we say that Jesus died, we mean that His soul was disunited from His body. We do not admit, however, that the Divinity was separated from His body. On the contrary, we firmly believe and profess that when His soul was dissociated from His body, His Divinity continued always united both to His body in the sepulchre and to His soul in limbo. It became the Son of God to die, that, through death, he might destroy him who had the empire of death that is the devil, and might deliver them, who through the fear of death were all their lifetime subject to servitude.

 

 

Christ Died Freely

 

It was the peculiar privilege of Christ the Lord to have died when He Himself decreed to die, and to have died not so much by external violence as by internal assent. Not only His death, but also its time and place, were ordained by Him. For thus Isaias wrote: He was offered because it was his own will. The Lord before His Passion, declared the same of Himself: I lay down my life, that I may take it again. No man taketh it away from me: but I lay it down of myself, and I have power to lay it down: and I have power to take it again. As to the time and place of His death, He said, when Herod insidiously sought His life: Go and tell that fox: Behold I cast out devils, and do cures to-day and to-morrow, and the third day I am consummated. Nevertheless I must walk today and to-morrow, and the day following, because it cannot be that a prophet perish out of Jerusalem.'' He therefore offered Himself not involuntarily or by compulsion but of His own free will. Going to meet His enemies He said: I am he; and all the punishments which injustice and cruelty inflicted on Him He endured voluntarily.

 

 

The Thought Of Christ's Death Should Excite Our Love And Gratitude

 

When we meditate on the sufferings and all the torments of the Redeemer, nothing is better calculated to stir our souls than the thought that He endured them thus voluntarily. Were anyone to endure all kinds of suffering for our sake, not because he chose them but simply because he could not escape them, we should not consider this a very great favour; but were he to endure death freely, and for our sake only, having had it in his power to avoid it, this indeed would be a benefit so overwhelming as to deprive even the most grateful heart, not only of the power of returning but even of feeling due thanks. We may hence form an idea of the transcendent and intense love of Jesus Christ towards us, and of His divine and boundless claims to our gratitude.

 

 

Christ Was Really Buried

 

When we confess that He was buried, we do not make this, as it were, a distinct part of the Article, as if it presented any new difficulty which is not implied in what we have said of His death; for if we believe that Christ died, we can also easily believe that He was buried. The word buried was added in the Creed, first, that His death might be rendered more certain, for the strongest argument of a person's death is the proof that his body was buried; and, secondly, to render the miracle of His Resurrection more authentic and illustrious.

 

It is not, however, our belief that the body of Christ alone was interred. The above words propose, as the principal object of our belief, that God was buried; as according to the rule of Catholic faith we also say with the strictest truth that God died, and that God was born of a virgin. For as the Divinity was never separated from His body which was laid in the sepulchre, we truly confess that God was buried.

 

 

Circumstances Of Christís Burial

 

As to the manner and place of His burial, what the holy Evangelists record on these subjects will be sufficient for the pastor. There are, however, two things which demand particular attention; the one, that the body of Christ was in no degree corrupted in the sepulchre, according to the prediction of the Prophet: Thou wilt not give thy holy one to see corruption; the other, and it regards the several parts of this Article, that burial, Passion, and also death, apply to Christ Jesus not as God but as man. To suffer and die are incidental to human nature only; yet they are also attributed to God, since, as is clear, they are predicated with propriety of that Person who is at once perfect God and perfect man.

 

 

Useful Considerations on the Passion

 

When the faithful have once attained the knowledge of these things, the pastor should next proceed to explain those particulars of the Passion and death of Christ which may enable them if not to comprehend, at least to contemplate, the immensity of so stupendous a mystery.

 

 

The Dignity Of The Sufferer

 

And first we must consider who it is that suffers all these things. His dignity we cannot express in words or even conceive in mind. Of Him St. John says, that He is the Word which was with God. And the Apostle describes Him in sublime terms, saying that this is He -whom God hath appointed heir of all things, by whom also he made the world, who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins. sitteth on the right hand of the majesty on high. In a word, Jesus Christ, the God-man, suffers ! The Creator suffers for His creatures, the Master for His servant. He suffers by whom the Angels, men, the heavens, and the elements were made; in whom, by whom, and of whom, are all things.

 

It cannot, therefore, be a matter of surprise that while He agonised under such an accumulation of torments the whole frame of the universe was convulsed; for as the Scriptures inform us, the earth quaked, and the rocks were rent, there was darkness over all the earth; and the sun was obscured. If, then, even mute and inanimate nature sympathised with the sufferings of her Creator, let the faithful consider with what tears they, the living stones of this edifice, should manifest their sorrow.

 

 

Reasons Why Christ Suffered

 

The reasons why the Saviour suffered are also to be explained, that thus t atness and intensity of the divine love towards us may the more fully appear. Should anyone inquire why the Son of God underwent His most bitter Passion, he will find that besides the guilt inherited from our first parents the principal causes were the vice's and crimes which have been perpetrated from the beginning of the world to the present day and those which will be committed to the end of time. In His Passion and death the Son of God, our Saviour, intended to atone for and blot out the sins of all ages, to offer for them to his Father a full and abundant satisfaction.

 

Besides, to increase the dignity of this mystery, Christ not only suffered for sinners, but even for those who were the very authors and ministers of all the torments He endured. Of this the Apostle reminds us in these words addressed to the Hebrews: Think diligently upon him that endured such opposition from sinners against himself; that you be not wearied, fainting in your minds. In this guilt are involved all those who fall frequently into sin; for, as our sins consigned Christ the Lord to the death of the cross, most certainly those who wallow in sin and iniquity crucify to themselves again the Son of God, as far as in them lies, and make a mockery of Him. This guilt seems more enormous in us than in the Jews, since according to the testimony of the same Apostle: If they had known it, they would never have crucified the Lord of glory; while we, on the contrary, professing to know Him, yet denying Him by our actions, seem in some sort to lay violent hands on him.

 

 

Christ Was Delivered Over To Death By The Father And By Himself

 

But that Christ the Lord was also delivered over to death by the Father and by Himself, the Scriptures bear witness. For in Isaias (God the Father) says For the wickedness of my people have I struck him. And a little before the same Prophet filled with the Spirit of God, cried out, as he saw the Lord covered with stripes and wounds: All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all. But of the Son it is written: If he shall lay down his life for sin, he shall see a long-lived seed. This the Apostle expresses in language still stronger when, in order to show how confidently we, on our part, should trust in the boundless mercy and goodness of God, he says: He that spared not even his own Son, but delivered him up for us all, how hath he not also, with him, given us all things? a

 

 

The: Bitterness Of Christ's Passion

 

The next subject of the pastor's instruction is the bitterness of the Redeemer's Passion. If we bear m mind that his sweat became as drops of blood, trickling down upon the ground, and this, at the sole anticipation of the torments and agony which He was about to endure, we must at once perceive that His sorrows admitted of no increase. For if the very idea of impending evils was overwhelming, and the sweat of blood shows that it was, what are we to suppose their actual endurance to have been ?

 

That Christ our Lord suffered the most excruciating torments of mind and body is certain. In the first place, there was no part of His body that did not experience the most agonising torture. His hands and feet were fastened with nails to the cross; His head was pierced with thorns and smitten with a reed; His face was befouled with spittle and buffeted with blows; His whole body was covered with stripes.

 

Furthermore men of all ranks and conditions were gathered together against the Lord, and against his Christ. Gentiles and Jews were the advisers, the authors, the ministers of His Passion: Judas betrayed Him, Peter denied Him, all the rest deserted Him.

 

And while He hangs from the cross are we not at a loss which to deplore, His agony, or His ignominy, or both? Surely no death more shameful, none more cruel, could have been devised than this. It was the punishment usually reserved for the most guilty and atrocious malefactors, a death whose slowness aggravated the exquisite pain and torture I

 

His agony was increased by the very constitution and frame of His body. Formed by the power of the Holy Ghost, it was more perfect and better organised than the bodies of other men can be, and was therefore endowed with a superior susceptibility and a keener sense of all the torments which it endured.

 

And as to His interior anguish of soul, that too was no doubt extreme; for those among the Saints who had to endure torments and tortures were not without consolation from above, which enabled them not only to bear their sufferings patiently, but in many instances, to feel, in the very midst of them, filled with interior joy. I rejoice, says the Apostle, in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church;' and in another place: I am filled with comfort, I exceedingly abound with joy in all our tribulations. Christ our Lord tempered with no admixture of sweetness the bitter chalice of His Passion but permitted His human nature to feel as acutely every species of torment as if He were only man, and not also God.

 

 

Fruits Of Christ's Passion

 

It only remains now that the pastor carefully explain the blessings and advantages which flow from the Passion of Christ. In the first place, then, the Passion of our Lord was our deliverance from sin; for, as St. John says, He hath loved us, and washed us from our sins in his own blood. He hath quickened you together with him, says the Apostle, forgiving you all offences, blotting out the handwriting of the decree that was against us, which was contrary to us. And he hath taken the same out of the way, fastening it to the cross.

 

In the next place He has rescued us from the tyranny of the devil, for our Lord Himself says: Now is the judgment of the world; now shall the prance of this world be cast out. And I if I be lifted up from the earth, will draw all things to myself.

 

Again He discharged the punishment due to our sins. And as no sacrifice more pleasing and acceptable could have been offered to God, He reconciled us to the Father, appeased His wrath, and made Him favourable to us.

 

Finally, by taking away our sins He opened to us heaven, which was closed by the common sin of mankind. And this the Apostle pointed out when he said: We have confidence in the entering into the holies by the blood of Christ. Nor are we without a type and figure of this mystery in the Old Law. For those who were prohibited to return into their native country before the death of the high-priest typified that no one, however just and holy may have been his life, could gain admission into the celestial country until the eternal High-priest, Christ Jesus, had died, and by His death immediately opened heaven to those who, purified by the Sacraments and gifted with faith, hope, and charity, become partakers of His Passion.

 

 

Christís Passion, -- A Satisfaction, A Sacrifice, A Redemption An Example

 

The pastor should teach that all these inestimable and divine blessings flow to us from the Passion of Christ. First, indeed, because the satisfaction which Jesus Christ has in an admirable manner made to God the Father for our sins is full and complete. The price which He paid for our ransom was not only adequate and equal to our debts, but far exceeded them.

 

Again, it (the Passion of Christ) was a sacrifice most acceptable to God, for when offered by His Son on the altar of the cross, it entirely appeased the wrath and indignation of the Father. This word (sacrifice) the Apostle uses when he says: Christ hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness.

 

Furthermore, it was a redemption, of which the Prince of the Apostles says: You were not redeemed with corruptible things as gold or silver, from your vain conversation of the tradition of your fathers: but with the precious blood of Christ, as of a lamb unspotted and undefiled. While the Apostle teaches: Christ hath redeemed us from the curse of the law, being made a curse for us.

 

Besides these incomparable blessings, we have also received another of the highest importance; namely, that in the Passion alone we have the most illustrious example of the exercise of every virtue. For He so displayed patience, humility, exalted charity, meekness, obedience and unshaken firmness of soul, not only in suffering for justice, sake, but also in meeting death, that we may truly say on the day of His Passion alone, our Saviour offered, in His own Person, a living exemplification of all the moral precepts inculcated during the entire time of His public ministry.

 

 

Admonition

 

This exposition of the saving Passion and death of Christ the Lord we have given briefly. Would to God that these mysteries were always present to our minds, and that we learned to suffer, die, and be buried together with our Lord; so that from henceforth, having cast aside all stain of sin, and rising with Him to newness of life, we may at length, through His grace and mercy, be found worthy to be made partakers of the celestial kingdom and glory !

 

 

ARTICLE V : "HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAIN FROM THE DEAD"

 

 

Importance Of This Article

 

To know the glory of the burial of our Lord Jesus Christ, of which we last treated, is highly important; but of still higher importance is it to the faithful to know the splendid triumphs which He obtained by having subdued the devil and despoiled the abodes of hell. Of these triumphs, and also of His Resurrection, we are now about to speak.

 

Although the latter presents to us a subject which might with propriety be treated under a separate and distinct head, yet following the example of the holy Fathers, we have deemed it fitting to unite it with His descent into hell.

 

 

First Part of this Article: "He Descended into Hell"

 

In the first part of this Article, then, we profess that immediately after the death of Christ His soul descended into hell, and dwelt there as long as His body remained in the tomb; and also that the one Person of Christ was at the same time in hell and in the sepulchre. Nor should this excite surprise; for, as we have already frequently said, although His soul was separated from His body, His Divinity was never parted from either His soul or His body.

 

 

"Hell"

 

As the pastor, by explaining the meaning of the word hell in this place may throw considerable light on the exposition of this Article, it is to be observed that by the word hell is not here meant the sepulchre, as some have not less impiously than ignorantly imagined; for in the preceding Article we learned that Christ the Lord was buried, and there was no reason why the Apostles, in delivering an Article of faith, should repeat the same thing in other and more obscure terms.

 

Hell, then, here signifies those secret abodes in which are detained the souls that have not obtained the happiness of heaven. In this sense the word is frequently used in Scripture. Thus the Apostle says: At the name of Jesus every knee shall bow, of those that are in heaven, on earth, and in hell; and in the Acts of the Apostles St. Peter says that Christ the Lord is again risen, having loosed the sorrows of hell.

 

 

Different Abodes Called Hell"

 

These abodes are not all of the same nature, for among them is that most loathsome and dark prison in which the souls of the damned are tormented with the unclean spirits in eternal and inextinguishable fire. This place is called gehenna, the pit, and is hell strictly so-called.

 

Among them is also the fire of purgatory, in which the souls of just men are cleansed by a temporary punishment, in order to be admitted into their eternal country, into which nothing defiled entereth. The truth of this doctrine, founded, as holy Councils declare,' on Scripture, and confirmed by Apostolic tradition, demands exposition from the pastor, all the more diligent and frequent, because we live in times when men endure not sound doctrine.

 

Lastly, the third kind of abode is that into which the souls of the just before the coming of Christ the Lord, were received, and where, without experiencing any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the Saviour, Christ the Lord descended into hell.

 

 

"He Descended"

 

We are not to imagine that His power and virtue only, and not also His soul, descended into hell; but we are firmly to believe that His soul itself, really and substantially, descended thither, according to this conclusive testimony of David: Thou wilt not leave my soul in hell.

 

But although Christ descended into hell, His supreme power was in no degree lessened, nor was the splendour of His sanctity obscured by any blemish. His descent served rather to prove that whatever had been foretold of His sanctity was true; and that, as He had previously demonstrated by so many miracles, He was truly the Son of God.

 

This we shall easily understand by comparing the causes of the descent of Christ with those of other men. They descended as captives; He as free and victorious among the dead, to subdue those demons by whom, in consequence of guilt, they were held in captivity. Furthermore all others descended, either to endure the most acute torments, or, if exempt from other pain, to be deprived of the vision of God, and to be tortured by the delay of the glory and happiness for which they yearned; Christ the Lord descended, on the contrary, not to suffer, but to liberate the holy and the just from their painful captivity, and to impart to them the fruit of His Passion. His supreme dignity and power, therefore, suffered no diminution by His descent into hell.

 

 

Why He Descended into Hell

 

 

To Liberate The Just

 

Having explained these things, the pastor should next proceed to teach that Christ the Lord descended into hell, in order that having despoiled the demons, He might liberate from prison those holy Fathers and the other just souls, and might bring them into heaven with Himself. This He accomplished in an admirable and most glorious manner; for His august presence at once shed a celestial lustre upon the captives and filled them with inconceivable joy and delight. He also imparted to them that supreme happiness which consists in the vision of God, thus verifying His promise to the thief on the cross: This day thou shalt be with me in paradise.

 

This deliverance of the just was long before predicted by Osee in these words: O death, I will be thy death; O hell, I will be thy bite; ' and also by the Prophet Zachary: Thou also by the blood of thy testament hast sent forth thy prisoners out of the pit, wherein is no water; and lastly, the same is expressed by the Apostle in these words: Despoiling the principalities and powers, he hath exposed them confidently in open show, triumphing over them in himself.

 

But the better to understand the efficacy of this mystery we should frequently call to mind that not only the just who were born after the coming of our Lord, but also those who preceded Him from the days of Adam, or who shall be born until the end of time, obtain their salvation through the benefit of His Passion. Wherefore before His death and Resurrection heaven was closed against every child of Adam. The souls of the just, on their departure from this life, were either borne to the bosom of Abraham; or, as is still the case with those who have something to be washed away or satisfied for, were purified in the fire of purgatory.

 

 

To Proclaim His Power

 

Another reason why Christ the Lord descended into hell is that there, as well as in heaven and on earth, He might proclaim His power and authority, and that every knee should bow, of those that are in heaven, on earth, and under the earth.

 

And here, who is not filled with admiration and astonishment when he contemplates the infinite love of God for man! Not satisfied with having undergone for our sake a most cruel death, He penetrates the inmost recesses of the earth to transport into bliss the souls whom He so dearly loved and whose liberation from thence He had achieved.

 

 

Second Part of this Article: "The Third Day He arose again from the Dead"

 

We now come to the second part of the Article, and how indefatigable should be the labours of the pastor in its exposition we learn from these words of the Apostle: Be mindful that the Lord Jesus Christ is risen again from the dead. This command no doubt was addressed not only to Timothy, but to all others who have care of souls.

 

The meaning of the Article is this: Christ the Lord expired on the cross, on Friday at the ninth hour, and was buried on the evening of the same day by His disciples, who with the permission of the governor, Pilate, laid the body of the Lord, taken down from the cross, in a new tomb, situated in a garden near at hand. Early on the morning of the third day after His death, that is, on Sunday, His soul was reunited to His body, and thus He who was dead during those three days arose, and returned again to life, from which He had departed when dying.

 

 

"He arose Again"

 

By the word Resurrection, however, we are not merely to understand that Christ was raised from the dead, which happened to many others, but that He rose by His own power and virtue, a singular prerogative peculiar to Him alone. For it is incompatible with nature and was never given to man to raise himself by his own power, from death to life. This was reserved for the almighty power of God, as we learn from these words of the Apostle: Although he was crucified through weakness, yet he liveth by the power of God. This divine power, having never been separated, either from His body in the grave, or from His soul in hell, there existed a divine force both within the body, by which it could be again united to the soul, and within the soul, by which it could again return to the body. Thus He was able by His own power to return to life and rise from the dead.

 

This David, filled with the spirit of God, foretold in these words: His right hand hath wrought for him salvation, and his arm is holy. Our Lord confirmed this by the divine testimony of His own mouth when He said: I lay down my life that I may take it again . . . and I have power to lay it down: and I have power to take it up again. To the Jews He also said, in corroboration of His doctrine: Destroy this temple, and in three days I will raise it up. Although the Jews understood Him to have spoken thus of that magnificent Temple built of stone, yet as the Scripture testifies in the same place, he spoke of the temple of his body. We sometimes, it is true, read in Scripture that He was raised by the Father; but this refers to Him as man, just as those passages on the other hand, which say that He rose by His own power relate to Him as God.

 

 

"From the Dead"

 

It is also the peculiar privilege of Christ to have been the first who enjoyed this divine prerogative of rising from the dead, for He is called in Scripture the first-begotten from the dead, and also the first-born of the dead. The Apostle also says: Christ is risen from the dead, the first-fruits of them that sleep: for by a man came death, and by a man the resurrection of the dead. And as in Adam all die, so also in Christ all shall be made alive. But every one in his own order: the first-fruits Christ, then they that are of Christ.

 

These words of the Apostle are to be understood of a perfect resurrection, by which we are raised to an immortal life and are no longer subject to the necessity of dying. In this resurrection Christ the Lord holds the first place; for if we speak of resurrection; that is, of a return to life, subject to the necessity of again dying, many were thus raised from the dead before Christ, all of whom, however, were restored to life to die again. But Christ the Lord, having subdued and conquered death, so arose that He could die no morel according to' this most clear testimony: Christ rising again from the dead, dieth now no more, death shall no more have dominion over him.

 

 

"The Third Day"

 

In explanation of the additional words of the Article, the third day, the pastor should inform the people that they must not think our Lord remained in the grave during the whole of these three days. But as He lay in the sepulchre one full day, a part of the preceding and a part of the following day, He is said, with strictest truth, to have lain in the grave for three days, and on the third day to have risen again from the dead.

 

To prove that He was God He did not delay His Resurrection to the end of the world; while, on the other hand, to convince us that He was truly man and really died, He rose not immediately, but on the third day after His death, a space of time sufficient to prove the reality of His death.

 

 

"According to the Scriptures"

 

Here the Fathers of the first Council of Constantinople added the words, according to the Scriptures, which they took from St. Paul. These words they embodied with the Creed, because the same Apostle teaches the absolute necessity of the mystery of the Resurrection when he says: If Christ be not risen again, then is our preaching vain, and your faith is also vain . . . for you are yet in your sins. Hence,, admiring our belief of this Article St. Augustine says: It is no great thing to believe that Christ died. This the pagans, Jews, and all the wicked believe; in a word, all believe that Christ died. But that He rose from the dead is the belief of the Christians. To believe that He rose again, this we deem of great moment.

 

Hence it is that our Lord very frequently spoke to His disciples of His Resurrection, and seldom or never of His Passion without adverting to His Resurrection. Thus, when He said: The son of man . . . shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon; and after they have scourged him, they will put him to death; He added: and the third day he shall rise again.' Also when the Jews called upon Him to give an attestation of the truth of His doctrine by some miraculous sign He said: A sign shall not be given to them, but the sign of Jonas the prophet. For as Jonas was in the whales belly three days and three nights: so shall the son of man be in the heart of the earth three days and three nights.

 

 

Three Useful Considerations on this Article

 

To understand still better the force and meaning of this Article, there are three things which we must consider and understand: first, why the Resurrection was necessary; secondly, its end and object; thirdly, the blessings and advantages of which it is to us the source.

 

 

Necessity Of The Resurrection

 

With regard to the first, it was necessary that Christ should rise again in order to manifest the justice of God; for it was most congruous that He who through obedience to God was degraded, and loaded with ignominy, should by Him be exalted. This is a reason assigned by the Apostle when he says to the Philippians: He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted him. He rose also to confirm our faith, which is necessary for justification; for the Resurrection of Christ from the dead by His own power affords an irrefragable proof that He was the Son of God. Again the Resurrection nourishes and sustains our hope. As Christ rose again, we rest on an assured hope that we too shall rise again; the members must necessarily arrive at the condition of their head. This is the conclusion which St. Paul seems to draw when he writes to the Corinthians and to the Thessalonians.' And Peter, the Prince of the Apostles, says: Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively nope, by the resurrection of Jesus Christ from the dead, unto the inheritance incorruptible.

 

Finally, the Resurrection of our Lord, as the pastor should inculcate, was necessary to complete the mystery of our salvation and redemption. By His death Christ liberated us from sin; by His Resurrection, He restored to us the most important of those privileges which we had forfeited by sin. Hence these words of the Apostle: He was delivered up for our sins, and rose again for our justification. That nothing, therefore, may be wanting to the work of our salvation, it was necessary that as He died, He should also rise again.'

 

 

Ends Of The Resurrection

 

From what has been said we can perceive what important advantages the Resurrection of Christ the Lord has conferred on the faithful. In the Resurrection we acknowledge God to be immortal, full of glory, the conqueror of death and the devil; and all this we are firmly to believe and openly to profess of Christ Jesus.

 

Again, the Resurrection of Christ effects for us the resurrection of our bodies not only because it was the efficient cause of this mystery, but also because we all ought to arise after the example of the Lord. For with regard to the resurrection of the body we have this testimony of the Apostle: By a man came death, and by a man the resurrection of the dead. In all that God did to accomplish the mystery of our redemption He made use of the humanity of Christ as an effective instrument, and hence His Resurrection was, as it were, an instrument for the accomplishment of our resurrection.

 

It may also be called the model of ours, inasmuch as His Resurrection was the most perfect of all. And as His body, rising to immortal glory, was changed, so shall our bodies also, before frail and mortal, be restored and clothed with glory and immortality. In the language of the Apostle: We look for the Saviour, our Lord Jesus Christ, who will reform the body of our lowness, made like to the body of his glory.

 

The same may be said of a soul dead in sin. How the Resurrection of Christ is proposed to such a soul as the model of her resurrection the same Apostle shows in these words: As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Again a little further on he says: Knowing that Christ rising again from the dead, dieth now no more, death shall no more have dominion over him. For in that he died to sin, he died once; but in that he liveth, he liveth unto God: so do you also reckon, that you are dead to sin, but alive unto God, in Christ Jesus.

 

 

Advantages Of The: Resurrection

 

From the Resurrection of Christ, therefore, we should draw two lessons: the one, that after we have washed away the stains of sin, we should begin to lead a new life, distinguished by integrity, innocence, holiness, modesty, justice, beneficence and humility; the other, that we should so persevere in that newness of life as never more, with the divine assistance, to stray from the paths of virtue on which we have once entered.

 

Nor do the words of the Apostle prove only that the Resurrection of Christ is proposed as the model of our resurrection; they also declare that it gives us power to rise again, and imparts to us strength and courage to persevere in holiness and righteousness, and in the observance of the Commandments of God. For as His death not only furnishes us with an example, but also supplies us with strength to die to sin, so also His Resurrection invigorates us to attain righteousness, so that thenceforward serving God in piety and holiness, we may walk in the newness of life to which we have risen. By His Resurrection, our Lord accomplished this especially that we, who before died with Him to sin and to the world, should rise also with Him to a new order and manner of life.

 

 

Signs Of Spiritual Resurrection

 

The principal signs of this resurrection from sin which should be noted are taught us by the Apostle. For when he says: If you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God, he distinctly tells us that they who desire to possess life, honour, repose and riches, there chiefly where Christ dwells, have truly risen with Christ.

 

When he adds: Mind the things that are above, not the things that are upon the earth, he gives, as it were, another sign by which we may ascertain if we have truly risen with Christ. As a relish for food usually indicates a healthy state of the body, so with regard to the soul, if a person relishes whatever things are true, whatever modest, whatever just, whatever holy, and experiences within him the sweetness of heavenly things, this we may consider a very strong proof that such a one has risen with Christ Jesus to a new and spiritual life.

 

 

ARTICLE VI : "HE ASCENDED INTO HEAVEN, SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY"

 

 

Importance Of This Article

 

Filled with the Spirit of God, and contemplating the blessed and glorious Ascension of our Lord, the Prophet David exhorts all to celebrate that splendid triumph with t atest joy and gladness: Clap your hands, all ye nations: shout unto God with he voice of joy.... God is ascended with jubilee.

 

The pastor will hence learn that this mystery should be explained with t atest diligence; and that he should take care that the people not only perceive it with faith and understanding, but that they also strive as far as possible, with the Lord's help to reflect it in their lives and actions.

 

 

First Part of this Article: "He Ascended into Heaven"

 

With regard, then, to the exposition of this sixth Article, which has reference principally to this divine mystery, we shall begin with its first part, and point out its force and meaning.

 

 

"Into Heaven"

 

This, then, the faithful must believe without hesitation, that Jesus Christ, having fully accomplished the work of Redemption, ascended as man, body and soul, into heaven; for as God He never forsook heaven, filling as He does all places with His Divinity.

 

 

"He Ascended"

 

The pastor is also to teach that He ascended by His own power, not being taken up by the power of another, as was Elias, who was carried to heaven in a fiery chariot; or, as the Prophet Habacuc, or Philip, the deacon, who were borne through the air by the divine power, and traversed great distances.

 

Neither did He ascend into heaven solely by the exercise of His supreme power as God, but also by virtue of the power which He possessed as man. Although human power alone was insufficient to accomplish this, yet the virtue with which the blessed soul of Christ was endowed was capable of moving the body as it pleased, and His body, now glorified, readily obeyed the behest of the soul that moved it. Hence, we believe that Christ ascended into heaven as God and man by His own power.

 

 

Second Part of this Article: "Sitteth at the Right Hand of God the Father Almighty"

 

The words He sitteth at the right hand of the Father form the second part of this Article. In these words we observe a figure of speech; that is, a use of words in other than their literal sense, as frequently happens in Scripture, when, accommodating its language to human ideas, it attributes human affections and human members to God, who, spirit as He is, admits of nothing corporeal.

 

 

"At the Right Hand"

 

As among men he who sits at the right hand is considered to occupy the most honourable place, so, transferring the same idea to celestial things, to express the glory which Christ as man has obtained above all others, we confess that He sits at the right hand of the Father.

 

 

"Sitteth"

 

To sit does not imply here position and posture of body, but expresses the firm and permanent possession of royal and supreme power and glory which He received from the Father, and of which the Apostle says: Raising him up from the dead, and setting him on his right hand in the heavenly places, above all principality, and power, and virtue, and domination, and every name that is named, not only in this world, but also in that which is to come; and he hath subjected all things under his feet. These words manifestly imply that this glory belongs to our Lord in so special and exclusive a manner that it cannot apply to any other created being. Hence in another place the Apostle testifies: To which of the angels said he at any time: Sit on my right hand.

 

 

Reflections on the Ascension:

 

 

Its History

 

The pastor should explain the sense of the Article more at length by detailing the history of the Ascension, of which the Evangelist St. Luke has left us an orderly description in the Acts of the Apostles.

 

 

Greatness Of This Mystery

 

In this exposition he should observe, in the first place, that all other mysteries refer to the Ascension as to their end and find in it their perfection and completion; for as all the mysteries of religion commence with the Incarnation of our Lord, so His sojourn on earth terminates with His Ascension.

 

Moreover the other Articles of the Creed which regard Christ the Lord show His great humility and lowliness. Nothing can be conceived more humble, nothing more lowly, than that the Son of God assumed our weak human nature, and suffered and died for us. But nothing more magnificently, nothing more admirably, proclaims His sovereign glory and divine majesty than what is contained in the present and in the preceding Article, in which we declare that He rose from the dead, ascended into heaven, and sits at the right hand of God the Father.

 

 

Reasons Of The Ascension

 

When the pastor has explained these truths, he should next accurately show why Christ the Lord ascended into heaven.

 

First of all, He ascended because the glorious kingdom of the highest heavens, not the obscure abode of this earth, presented a suitable dwelling place for Him whose body, rising from the tomb, was clothed with the glory of immortality.

 

He ascended, however, not only to possess the throne of glory and the kingdom which He had merited by His blood, but also to attend to whatever regards our salvation.

 

Again, He ascended to prove thereby that His kingdom is not of this world. For the kingdoms of this world are earthly and transient, and are based upon wealth and the power of the flesh; but the kingdom of Christ is not, as the Jews expected, earthly, but spiritual and eternal. Its resources and riches, too, are spiritual, as He showed by placing His throne in the heavens, where they are counted richer and wealthier who seek most earnestly the things that are of God, according to these words of St. James: Hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him?

 

He also ascended into heaven in order to teach us to follow Him thither in mind and heart. For as by His death and Resurrection He bequeathed to us an example of dying and rising again in spirit, so by His Ascension He teaches and instructs us that though dwelling on earth, we should raise ourselves in desire to heaven, confessing that we are pilgrims and strangers on the earth, seeking a country and that we are fellow-citizens with the saints, and the domestics of God, for, says the same Apostle, our conversation is in heaven

 

 

Results Of The Ascension

 

The extent and greatness of the unutterable blessings which the bounty of God has showered on us were long before, as the Apostle interprets, sung by the inspired David: Ascending on high, he led captivity captive: He gave gifts to men.' For on the tenth day He sent down the Holy Ghost, with whose power and plenitude He filled the multitude of the faithful then present, and so fulfilled that splendid promise: It is expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I go, I will send him to you.

 

He also ascended into heaven, according to the Apostle, that he may appear in the presence of God f or us, and discharge for us the office of advocate with the Father. My little children, says St. John, these things I write to you, that you may not sin. But if any man sin, we have an. advocate with the Father, Jesus Christ the just: and he is the propitiation for our sins. There is nothing from which the faithful should derive greater joy and gladness of soul than from the reflection that Jesus Christ is constituted our advocate and the mediator of our salvation with the Eternal Father, with whom His influence and authority are supreme.

 

Finally, by His Ascension He has prepared for us a place, as He had promised, and has entered, as our head, in the name of us all, into the possession of the glory of heaven." Ascending into heaven, He threw open its gates, which had been closed by the sin of Adam; and, as He foretold to His disciples at His Last Supper, secured to us a way by which we may arrive at eternal happiness. In order to give an open proof of this by its fulfilment, He introduced with Himself into the mansions of eternal bliss the souls of the just whom He had liberated from hell.

 

 

Virtues Promoted By The Ascension.

 

A series of important advantages followed in the train of this admirable profusion of celestial gifts. In the first place, the merit of our faith was considerably augmented; because faith has for its object those things which fall not under the senses, but are far raised above the reach of human reason and intelligence. If, therefore, the Lord had not departed from us, the merit of our faith would not be the same; for Christ the Lord has said: Blessed are they that have not seen, and have believed

 

In the next place, the Ascension of Christ into heaven contributes much to confirm our hope. Believing that Christ, as man, ascended into heaven, and placed our nature at the right hand of God the Father, we are animated with a strong hope that we, as members, shall also ascend thither, to be there united to our Head, according to these words of our Lord Himself: Father, I will that where I am, they also whom thou hast given me may be with me

 

Another most important advantage is that He has taken our affections to heaven and inflamed them with the Spirit of God; for most truly has it been said that where our treasure is, there also is our heart. And, indeed, were Christ the Lord still dwelling on earth, the contemplation of His human nature and His company would absorb all our thoughts, and we should view the author of such blessings only as man, and cherish towards Him a sort of earthly affection. But by His Ascension into heaven He has spiritualised our affection and has made us venerate and love as God Him whom, on account of His absence, we see only in thought. This we learn in part from the example of the Apostles, who while our Lord was personally present with them, seemed to judge of Him in some measure in a human light; and in part from these words of our Lord Himself: It is expedient to you that I go. The imperfect affection with which they loved Christ Jesus when present had to be perfected by divine love, and that by the coming of the Holy Ghost; and therefore He immediately subjoins: If I go not, the Paraclete will not come to you.

 

 

The Ascension Benefits The Church And The Individual

 

Besides, He thus enlarged His household on earth, that is, His Church, which was to be governed by the power and guidance of the Holy Spirit. He left Peter, the Prince of the Apostles, as its chief pastor and supreme head upon earth; moreover he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors. Thus seated at the right hand of the Father He continually bestows different gifts on different men; for as the Apostle testifies: To every one of us is given grace, according to the measure of the giving of Christ.

 

Finally, what we have already taught of the mystery of His death and Resurrection the faithful should deem not less true of His Ascension. For although we owe our Redemption and salvation to the Passion of Christ, whose merits opened heaven to the just, yet His Ascension is not only proposed to us as a model, which teaches us to look on high and ascend in spirit into heaven, but it also imparts to us a divine virtue which enables us to accomplish what it teaches.

 

 

ARTICLE VII : "FROM THENCE HE SHALL COME TO JUDGE THE LIVING AND THE DEAD"

 

 

Meaning Of This Article

 

For the glory and adornment of His Church Jesus Christ is invested with three eminent offices and functions: those of Redeemer, Mediator, and Judge. Since in the preceding Articles it was shown that the human race was redeemed by His Passion and death, and since by His Ascension into heaven it is manifest that He has undertaken the perpetual advocacy and patronage of our cause, it remains that in this Article we set forth His character as Judge. The scope and intent of the Article is to declare that on the last day Christ the Lord will judge the whole human race.

 

 

"From Thence He Shall Come"

 

The Sacred Scriptures inform us that there are two comings of the Son of God: the one when He assumed human flesh for our salvation in the womb of a virgin; the other when He shall come at the end of the world to judge all mankind. This latter coming is called in Scripture the day of the Lord. The day of the Lord, says the Apostle, shall come, as a thief in the night; and our Lord Himself says: Of that day and hour no one knoweth.

 

 

"To Judge the Living and the Dead"

 

In proof of the (last) judgment it is enough to adduce the authority of the Apostle: We must all appear before the judgment-seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil. There are numerous passages of Sacred Scripture which the pastor will find in various places and which not only establish the truth of the dogma, but also place it in vivid colours before the eyes of the faithful. And if, from the beginning of the world that day of the Lord, on which He was clothed with our flesh, was sighed for by all as the foundation of their hope of deliverance; so also, after the death and Ascension of the Son of God, we should make that other day of the Lord the object of our most earnest desires, looking for the blessed hope and coming of the glory of t at God.'

 

 

Two Judgments

 

In explaining this subject the pastor should distinguish two different occasions on which everyone must appear in the presence of the Lord to render an account of all his thoughts, words and actions, and to receive immediate sentence from his Judge.

 

The first takes place when each one of us departs this life; for then he is instantly placed before the judgment-seat of God, where all that he has ever done or spoken or thought during life shall be subjected to the most rigid scrutiny. This is called the particular judgment.

 

The second occurs when on the same day and in the same place all men shall stand together before the tribunal of their Judge, that in the presence and hearing of all human beings of all times each may know his final doom and sentence. The announcement of this judgment will constitute no small part of the pain and punishment of the wicked; whereas the good and just will derive great reward and consolation from the fact that it will then appear what each one was in life. This is called the general judgment.

 

 

Reasons For General Judgment

 

It is necessary to show why, besides the particular judgment of each individual, a general one should also be passed upon all men.

 

Those who depart this life sometimes leave behind them children who imitate their conduct, dependents, followers and others who admire and advocate their example, language and actions. Now by all these circumstances the rewards or punishments of the dead must needs be increased, since the good or bad influence of example, affecting as it does the conduct of many, is to terminate only with the end of the world. Justice demands that in order to form a proper estimate of all these good or bad actions and words a thorough investigation should be made. This, however, could not be without a general judgment of all men.

 

Moreover, as the character of the virtuous frequently suffers from misrepresentation, while that of the wicked obtains the commendation of virtue, the justice of God demands that the former recover, in the public assembly and judgment of all men, the good name of which they had been unjustly deprived before men.

 

Again, as the just and the wicked performed their good and evil actions in this life not without the cooperation of the body, it necessarily follows that these actions belong also to the body as to their instrument. It was, therefore, altogether suitable that the body should share with the soul the due rewards of eternal glory or punishment. But this can only be accomplished by means of a general resurrection and of a general judgment.

 

Next, it is important to prove that in prosperity and adversity, which are sometimes the promiscuous lot of the good and of the bad, everything is done and ordered by an all-wise and all-just Providence. It was, therefore, necessary not only that rewards should await the just and punishments the wicked, in the life to come, but that they should be awarded by a public and general judgment. Thus they will become better known and will be rendered more conspicuous to all; and in atonement for the unwarranted murmurings, to which on seeing the wicked abound in wealth and flourish in honours even the Saints themselves, as men, have sometimes given expression, a tribute of praise will be offered by all to the justice and Providence of God. My feet, says the Prophet, were almost moved, my steps had well nigh slipped, because I had a zeal on occasion of the wicked, seeing the prosperity of sinners; and a little after: Behold! these are sinners and yet abounding in the world, they have obtained riches; and I said, Then have I in vain justified my heart, and washed my hands among the innocent; and I have been scourged all the day, and my chastisement hath been in the morning. This has been the frequent complaint of many, and a general judgment is therefore necessary, lest perhaps men may be tempted to say that God walketh about the poles of heaven, and regards not the earth.

 

 

This Truth has Rightly been made an Article of the Creed

 

Wisely, therefore, has this truth been made one of the twelve Articles of the Christian Creed, so that should any begin to waver in mind concerning the Providence and justice of God they might be reassured by this doctrine.

 

Besides, it was right that the just should be encouraged by the hope, the wicked appalled by the terror, of a future judgment; so that knowing the justice of God the former should not be disheartened, while the latter through fear and expectation of eternal punishment might be recalled from the paths of vice. Hence, speaking of the last day, our Lord and Saviour declares that a general judgment will one day take place, and He describes the signs of its approach, that seeing them, we may know that the end of the world is at hand. At His Ascension also, to console His Apostles, overwhelmed with grief at His departure, He sent Angels, who said to them: This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven

 

 

Circumstances of the Judgment:

 

 

The Judge

 

That the judgment of the world has been assigned to Christ the Lord, not only as God, but also as man, is declared in Scripture. Although the power of judging is common to all the Persons of the Blessed Trinity, yet it is specially attributed to the Son, because to Him also in a special manner is ascribed wisdom. But that as man, He will judge the world, is taught by our Lord Himself when He says: As the Father hath life in himself, so he hath given to the Son also, to have life in himself; and he hath given him power to do judgment, because he is the son of man.

 

There is a peculiar propriety in Christ the Lord sitting in judgment; for sentence is to be pronounced on mankind, and they are thus enabled to see their Judge with their eyes and hear Him with their ears, and so learn their judgment through the medium of the senses.

 

Most just is it also that He who was most iniquitously condemned by the judgment of men should Himself be afterwards seen by all men sitting in judgment on all. Hence when the Prince of the Apostles had expounded in the house of Cornelius the chief dogmas of Christianity, and had taught that Christ was suspended from a cross and put to death by the Jews and rose the third lay to life, he added: And he commanded us to preach to the people, and to testify that this is he, who was appointed of God, to be the judge of the living and the dead.

 

 

Signs Of The General Judgment

 

The Sacred Scriptures inform us that the general judgment will be preceded by these three principal signs: the preaching of the Gospel throughout the world, a falling away from the faith, and the coming of Antichrist. This gospel of the kingdom, says our Lord, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come. The Apostle also admonishes us that we be not seduced by anyone, as if the day of the Lord were at hand; for unless there come a revolt first, and the man of sin be revealed, the judgement will not come.

 

 

The Sentence Of The Just

 

The form and procedure of this judgment the pastor will easily learn from the prophecies of Daniel, the writings of the Evangelists and the doctrine of the Apostle. The sentence to be pronounced by the judge is here deserving of more than ordinary attention.

 

Looking with joyful countenance on the just standing on His right, Christ our Redeemer will pronounce sentence on them with t atest benignity, in these words: Come ye blessed of my Father, possess the kingdom prepared for you from the beginning of the world. That nothing can be conceived more delightful to the ear than these words, we shall understand if we only compare them with the condemnation of the wicked; and call to mind, that by them the just are invited from labor to rest, from the vale of tears to supreme joy, from misery to eternal happiness, the reward of their works of charity.

 

 

The Sentence Of The Wicked

 

Turning next to those who shall stand on His left, He will pour out His justice upon them in these words: Depart from me, ye cursed, into everlasting fire, prepared f or the devil and his angels.

 

The first words, depart from me, express the heaviest punishment with which the wicked shall be visited, their eternal banishment from the sight of God, unrelieved by one consolatory hope of ever recovering so great a good. This punishment is called by theologians the pain of loss, because in hell the wicked shall be deprived forever of the light of the vision of God.

 

The words ye cursed, which follow, increase unutterably their wretched and calamitous condition. If when banished from the divine presence they were deemed worthy to receive some benediction, this would be to them a great source of consolation. But since they can expect nothing of this kind as an alleviation of their misery, the divine justice deservedly pursues them with every species of malediction, once they have been banished.

 

The next words, into everlasting fire, express another sort of punishment, which is called by theologians the pain of sense, because, like lashes, stripes or other more severe chastisements, among which fire, no doubt, produces the most intense pain, it is felt through the organs of sense. When, moreover, we reflect that this torment is to be eternal, we can see at once that the punishment of the damned includes every kind of suffering.

 

The concluding words, which was prepared f or the devil and his angels, make this still more clear. For since nature has so provided that we feel miseries less when we have companions and sharers in them who can, at least in some measure, assist us by their advice and kindness, what must be the horrible state of the damned who in such calamities can never separate themselves from the companionship of most wicked demons ? And yet most justly shall this very sentence be pronounced by our Lord and Saviour on those sinners who neglected all the works of true mercy, who gave neither food to the hungry, nor drink to the thirsty, who refused shelter to the stranger and clothing to the naked, and who would not visit the sick and the imprisoned.

 

 

Importance of Instruction on this Article

 

These are thoughts which the pastor should very often bring to the attention of his people; for the truth which is contained in this Article will, if accepted with faithful dispositions, be most powerful in bridling the evil inclinations of the heart and in withdrawing men from sin. Hence we read in Ecclesiasticus: In all thy works remember thy last end, and thou shalt never sin.' And indeed there is scarcely anyone so given over to vice as not to be recalled to virtue by the thought that he must one day render an account before an all-just Judge, not only of all his words and actions, but even of his most secret thoughts, and must suffer punishment according to his deserts.

 

On the other hand, the just man will be more and more encouraged to lead a good life. Even though his days be passed in poverty, ignominy and suffering, he must be gladdened exceedingly when he looks forward to that day when, the conflicts of this wretched life being over, he shall be declared victorious in the hearing of all men, and shall be admitted into his heavenly country to be crowned with divine honours that shall never fade.

 

It only remains, then, for the pastor to exhort the faithful to lead holy lives and practice every virtue, that thus they may be enabled to look forward with confidence to the coming of that great day of the Lord -- nay, as becomes children, even to desire it most fervently.

 

 

ARTICLE VIII : "I BELIEVE IN THE HOLY GHOST"

 

 

Importance Of This Article

 

Hitherto we have expounded, as far as the nature of the subject seemed to require, what pertains to the First and Second Per sons of the Holy Trinity. It now remains to explain what the Creed contains with regard to the Third Person, the Holy Ghost.

 

On this subject the pastor should omit nothing that study and industry can effect; for on this Article, no less than on those that preceded, ignorance or error would be unpardonable in a Christian. Hence, the Apostle did not permit some among the Ephesians to remain in ignorance with regard to the Person of the Holy Ghost. Having asked if they had received the Holy Ghost, and having received for answer that they did not so much as know that there was a Holy, Ghost, he at once demanded: In whom, therefore, were you baptised? to signify that a distinct knowledge of this Article is most necessary to the faithful.

 

From such knowledge they derive special fruit. For, considering attentively that whatever they have, they possess through the bounty and beneficence of the Holy Spirit, they begin to think more modestly and humbly of themselves, and to place all their hopes in the protection of God, which for a Christian is the first step towards consummate wisdom and supreme happiness.

 

 

"Holy Ghost"

 

The exposition of this Article, therefore, should begin with the force and meaning here attached to the words Holy Ghost. This appellation is equally true when applied to the Father and the Son, since both are spirit, both holy, and we confess that God is a Spirit; this name may also be applied to Angels, and the souls of the just. Care must be taken, therefore, that the faithful be not led into error by the ambiguity of the words.

 

The pastor, then, should teach that by the words Holy Ghost in this Article is understood the Third Person of the Blessed Trinity, a sense in which they are used, sometimes in the Old, and frequently in the New Testament. Thus David prays: Take not thy Holy Spirit from me; and in the Book of Wisdom we read: Who shall know thy thoughts, except thou give wisdom, and send thy Holy Spirit from above? And in another place it is said: He created her in the Holy Ghost.' We are also commanded, in the New Testament to be baptised in the name of the Father, and of the Son, and of the Holy Ghost. We read that the most holy Virgin conceived of the Holy Ghost; and we are sent by St. John to Christ, who baptizeth us in the Holy Ghost.' There are many other passages in which the words Holy Ghost occur.

 

No one should be surprised that a proper name is not given to the Third, as to the First and Second Persons. The Second Person is designated by a proper name, and called Son, because, as has been explained in the preceding Articles, His eternal birth from the Father is properly called generation. As, therefore, that birth is expressed by the word generation, so the Person, emanating from that generation, is properly called Son, and the Person, from whom he emanates, Father.

 

But as the production of the Third Person has no proper name, but is called spiration and procession, the Person produced is, consequently, designated by no proper name. His emanation has no proper name simply because we are obliged to borrow from created objects the names given to God and know no other created means of communicating nature and essence than that of generation. Hence we cannot discover a proper name to express the manner in which God communicates Himself entire, by the force of His love. Wherefore we call the Third Person Holy Ghost, a name, however, peculiarly appropriate to Him who infuses into us spiritual life, and without whose holy inspiration we can do nothing meritorious of eternal life.

 

 

"I Believe in the Holy Ghost"

 

 

The Holy Ghost Is Equal To The Father And The Son

 

The people, when once acquainted with the meaning of His name, should first of all be taught that the Holy Ghost is equally God with the Father and the Son, equally omnipotent and eternal, infinitely perfect, the supreme good, infinitely wise, and of the same nature as the Father and the Son.

 

All this is obviously enough implied by the force of the word in, when we say: I believe in the Holy Ghost; for this preposition is prefixed to each Person of the Trinity in order to express the exact nature of our faith.

 

The Divinity of the Holy Ghost is also clearly established by many passages of Scripture. When, in the Acts of the Apostles, St. Peter says, Ananias, Why hast thou conceived this thing in thy heart? he immediately adds: Thou hast not lied to men, but to God, calling Him God to whom he had just before given the name Holy Ghost.

 

The Apostle, also, writing to the Corinthians, interprets what he says of God as said of the Holy Ghost. There are, he says, diversities of operations, but the same God, who worketh all in all; but, he continues, all these things one and the same Spirit worketh, dividing to every one according as he will.

 

In the Acts of the Apostles also what the Prophets attribute to God alone, St. Paul ascribes to the Holy. Ghost. Thus Isaias had said: I heard the voice of the Lord, saying: Whom shall I send? . . . And he said: Go, and thou shalt say to this people: Blind the heart of this people, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears. Having cited these words, the Apostle adds: Well did the Holy Ghost speak to our fathers, by Isaias the prophet.

 

Again, the Sacred Scriptures join the Person of the Holy Ghost to those of the Father and the Son, as, for example, when Baptism is commanded to be administered in the name of the Father, and of the Son, and of the Holy Ghost. There is thus no room left us of doubting the truth of this mystery. For if the Father is God, and the Son God, we must admit that the Holy Ghost, who is united with Them in the same degree of honour, is also God.

 

Besides, baptism administered in the name of any creature can be of no effect. Were you baptised in the name of Paul? says the Apostle, to show that such baptism could have availed nothing to salvation. Since, therefore, we are baptised in the name of the Holy Ghost, we must acknowledge the Holy Ghost to be God.

 

This same order of the Three Persons, which proves the Divinity of the Holy Ghost, is also found in the Epistle of St. John: There are three who give testimony in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and also in that noble eulogy of the Holy Trinity, with which the Divine Praises and the Psalms are concluded: Glory be to the Father, and to the Son, and to the Holy Ghost.

 

Finally, what most strongly confirms this truth is the fact that Holy Scripture assigns to the Holy Ghost whatever attributes we believe proper to God. Wherefore to Him is ascribed the honour of temples, as when the Apostle says: Know you not that your members are the temple of the Holy Ghost? Scripture also attributes to Him the power to sanctify, to vivify, to search the depths of God, to speak by the Prophets, and to be present in all places, all of which can be attributed to God alone.

 

 

The Holy Ghost Is Distinct From The Father And The Son

 

The pastor should also accurately explain to the faithful that the Holy Ghost is not only God, but that we must also confess that He is the Third Person of the Divine Nature, distinct from the Father and the Son, and produced by Their will.

 

To say nothing of other testimonies of Scripture, the form of Baptism, taught by our Redeemer,' shows most clearly that the Holy Ghost is the Third Person, self-existent in the Divine Nature and distinct from the other Persons. It is a doctrine taught also by the Apostle when he says: The grace of our Lord Jesus Christ, and the charity of God, and the communication of the Holy Ghost, be with you all. Amen.

 

This same truth is still more explicitly declared in these words added to this Article of the Creed by the Fathers of the First Council of Constantinople to refute the impious folly of Macedonius: And in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father, and the Son; who together with the Father and the Son, is adored and glorified; who spoke by the prophets.

 

 

"The Lord"

 

By confessing the Holy Ghost to be Lord they declare how far He excels the Angels, who are the noblest spirits created by God; for they are all, says the Apostle, ministering spirits, sent to minister for them who shall receive the inheritance of salvation.

 

 

"Life-Giver"

 

They also designate the Holy Ghost the giver of life because the soul lives more by its union with God than the body is nourished and sustained by its union with the soul. Since then, the Sacred Scriptures ascribe to the Holy Ghost this union of the soul with God, it is clear that He is most rightly called the giver of life.

 

 

"Who Proceedeth from the Father and the Son"

 

With regard to the words immediately succeeding: who proceedeth from the Father and the Son, the faithful are to be taught that the Holy Ghost proceeds by an eternal procession from the Father and the Son, as from one principle. This truth is proposed for our belief by the Creed of the Church, from which no Christian may depart, and is confirmed by the authority of the Sacred Scriptures and of Councils.

 

Christ the Lord, speaking of the Holy Ghost, says: He shall glorify me, because he shall receive of mine. We also find that the Holy Ghost is sometimes called in Scripture the Spirit of Christ, sometimes, the Spirit of the Father; that He is one time said to be sent by the Father, another time, by the Son, -- all of which clearly signifies that He proceeds alike from the Father and the Son. He, says St. Paul, who has not the Spirit of Christ belongs not to him. In his Epistle to the Galatians he also calls the Holy Ghost the Spirit of Christ: God hath sent the Spirit of his Son into your hearts, crying: Abba, Father. In the Gospel of St. Matthew, He is called the Spirit of the Father: It is not you that speak, but the Spirit of your Father that speaketh in you.

 

Our Lord said, at His Last Supper: When the Paraclete cometh whom I will send you, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me. On another occasion, that the Holy Ghost will be sent by the Father, He declares in these words: whom the Father will send in my name. Understanding these words to denote the procession of the Holy Ghost, we come to the inevitable conclusion that He proceeds from both Father and Son.

 

The above are the truths that should be taught with regard to the Person of the Holy Ghost.

 

 

Certain Divine Works are Appropriated to the Holy Ghost

 

It is also the duty of the pastor to teach that there are certain admirable effects, certain excellent gifts of the Holy Ghost, which are said to originate and emanate from Him, as from a perennial fountain of goodness. Although the intrinsic works of the most Holy Trinity are common to the Three Persons, yet many of them are attributed specially to the Holy Ghost, to signify that they arise from the boundless charity of God towards us. For as the Holy Ghost proceeds from the divine will, inflamed, as it were, with love, we can perceive that these effects which are referred particularly to the Holy Ghost, are the result of God's supreme love for us.

 

Hence it is that the Holy Ghost is called a gift; for by the word gift we understand that which is kindly and gratuitously bestowed, without expectation of any return. Whatever gifts and graces, therefore, have been conferred on us by God -- and what have we, says the Apostle, that we have not received from God? -- we should piously and gratefully acknowledge as bestowed by the grace and gift of the Holy Ghost.

 

 

Creation, Government, Life

 

These gifts of the Holy Ghost are numerous. Not to mention the creation of the world, the propagation and government of all created beings, discussed in the first Article, we have just shown that the giving of life is particularly attributed to the Holy Ghost, and this is further confirmed by the testimony of Ezechiel: I will give you spirit and you shall live.

 

 

The Seven Gifts

 

The Prophet (Isaias), however, enumerates the chief effects which are most properly ascribed to the Holy Ghost: The spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord. These effects are called the gifts of the Holy Ghost, and sometimes they are even called the Holy Ghost. Wisely, therefore, does St. Augustine admonish us, whenever we meet the word Holy Ghost in Scripture, to distinguish whether it means the Third Person of the Trinity or His gifts and operations.-' The two are as far apart as the Creator is from the creature.

 

The diligence of the pastor in expounding these truths should be t ater, since it is from these gifts of the Holy Ghost that we derive rules of Christian life and are enabled to know if the Holy Ghost dwells within us.

 

 

Justifying Grace

 

But the grace of justification, which signs us with the Holy Spirit of promise, who is the pledge of our inheritance,' transcends all His other most ample gifts. It unites us to God in the closest bonds of love, lights up within us the sacred flame of piety, forms us to newness of life, renders us partakers of the divine nature, and enables us to be called and really to be the sons of God.

 

 

ARTICLE IX : "I BELIEVE IN THE HOLY CATHOLIC CHURCH; THE COMMUNION OF SAINTS"

 

 

The Importance Of This Article

 

With what great diligence pastors ought to explain to the faithful the truth of this ninth Article will be easily seen, if we attend chiefly to two considerations.

 

First, as St. Augustine observes, the Prophets spoke more plainly and openly of the Church than of Christ, foreseeing that on this a much greater number may err and be deceived than on the mystery of the Incarnation. For in after ages there would not be wanting wicked men who, like the ape that would fain pass for a man, would claim that they alone were Catholics, and with no less impiety than effrontery assert that with them alone is the Catholic Church.

 

The second consideration is that he whose mind is strongly impressed with the truth taught in this Article, will easily escape the awful danger of heresy. For a person is not to be called a heretic as soon as he shall have offended in matters of faith; but he is a heretic who, having disregarded the authority of the Church, maintains impious opinions with pertinacity. Since, therefore, it is impossible that anyone be infected with the contagion of heresy, so long as he holds what this Article proposes to be believed, let pastors use every diligence that the faithful, having known this mystery and guarded against the wiles of Satan, may persevere in the true faith.

 

This Article hinges upon the preceding one; for, it having been already shown that the Holy Ghost is the source and giver of all holiness, we here profess our belief that the Church has been endowed by Him with sanctity.

 

 

First Part Of This Article : "I Believe In The Holy Catholic Church

 

The Latins, having borrowed the word ecclesia (church) from t eks, have transferred it, since the preaching of the Gospel, to sacred things. It becomes necessary, therefore, to explain its meaning.

 

 

"Church"

 

The word ecclesia (church) means a calling forth. But writers afterward used it to signify a meeting or assembly, whether the people gathered together were members of a true or of a false religion. Thus in the Acts it is written of the people of Ephesus that when the town-clerk had appeased a tumultuous assemblage he said: And if you inquire after any other matter, it may be decided in a lawful church. The Ephesians, who were worshippers of Diana, are thus called a lawful church (ecclesia). Nor are the Gentiles only, who knew not God, called a church (ecclesia); by the same name at times are also designated the councils of wicked and impious men. I have hated the church (ecclesiam) of the malignant, says the Prophet, and with the wicked I will not sit.

 

In common Scripture usage, however, the word was subsequently employed to signify the Christian society only, and the assemblies of the faithful; that is, of those who are called by faith to the light of truth and the knowledge of God, that, having forsaken the darkness of ignorance and error, they may worship the living and true God piously and holily, and serve Him from their whole heart. In a word, The Church, says St. Augustine, consists of the faithful dispersed throughout the world.'

 

 

Mysteries Which The Word Church Comprises

 

In this word are contained important mysteries. For, in the calling forth, which it signifies, we recognise at once the benignity and splendour of divine grace, and we understand that the Church is very unlike all other societies. Other bodies rest on human reason and prudence, but the Church reposes on the wisdom and counsels of God who has called us inwardly by the inspiration of the Holy Ghost, who opens the hearts of men; and outwardly, through the labor and ministry of pastors and preachers.

 

Moreover, the end of this vocation, that is, the knowledge and possession of things eternal will be at once understood if we but remember why the faithful of the Old Law were called a Synagogue, that is, a flock for, as St. Augustine teaches, they were so called, because, like cattle, which are wont to herd together. they looked only to terrestrial and transitory goods. Wherefore, the Christian people are justly called, not a Synagogue, but a Church, because, despising earthly and passing things, they pursue only things heavenly and eternal.

 

 

Other Names Given The Church In Scripture

 

Many names, moreover, which are replete with mysteries, have been used to designate the Christian body. Thus, by the Apostle, it is called the house and edifice of God. If, says he to Timothy, I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of truth. The Church is called a house, because it is, as it were, one family governed by one father of the family, and enjoying a community of all spiritual goods.

 

It is also called the flock of the sheep of Christ, of which He is the door and the shepherd. It is called the spouse of Christ. I have espoused you to one husband, says the Apostle to the Corinthians, that I may present you as a chaste virgin to Christ; and to the Ephesians: Husbands love your wives, as Christ also loved the church; and of marriage: This is a great sacrament, but I speak in Christ and in the church.

 

Finally, the Church is called the body of Christ, as may be seen in the Epistles to the Ephesians and Colossians. Each of these appellations has very great influence in exciting the faithful to prove themselves worthy of the boundless clemency and goodness of God, who chose them to be the people of God.

 

 

The Parts of the Church

 

These things having been explained, it will be necessary to enumerate the several component parts of the Church, and to point out their difference, in order that the faithful may the better comprehend the nature, properties, gifts, and graces of God's beloved Church, and by reason of them unceasingly praise the most holy name of God.

 

The Church consists principally of two parts, the one called the Church triumphant; the other, the Church militant. The Church triumphant is that most glorious and happy assemblage of blessed spirits, and of those who have triumphed over the world, the flesh, and the iniquity of Satan, and are now exempt and safe from the troubles of this life and enjoy everlasting bliss. The Church militant is the society of all the faithful still dwelling on earth. It is called militant, because it wages eternal war with those implacable enemies, the world, the flesh and the devil.

 

We are not, however, to infer that there are two Churches. The Church triumphant and the Church militant are two constituent parts of one Church; one part going before, and now in the possession of its heavenly country; the other, following every day, until at length, united with our Saviour, it shall repose in endless felicity.

 

 

The Members Of The Church Militant

 

The Church militant is composed of two classes of persons, the good and the bad, both professing the same faith and partaking of the same Sacraments, yet differing in their manner of life and morality.

 

The good are those who are linked together not only by the profession of the same faith, and the participation of the same Sacraments, but also by the spirit of grace and the bond of charity. Of these St. Paul says: The Lord knoweth who are his. Who they are that compose this class we also may remotely conjecture, but we can by no means pronounce with certainty. Hence Christ the Saviour does not speak of this portion of His Church when He refers us to the Church and commands us to hear and to obey her. As this part of the Church is unknown, how could we ascertain with certainty whose decision to recur to, whose authority to obey?

 

The Church, therefore, as the Scriptures and the writings of the Saints testify, includes within her fold the good and the bad; and it was in this sense that St. Paul spoke of one body and one spirit. Thus understood, the Church is known and is compared to a city built on a mountain, and visible from every side. As all must yield obedience to her authority, it is necessary that she may-be known by all.

 

That the Church is composed of the good and the bad we learn from many parables contained in the Gospel. Thus, the kingdom of heaven, that is, the Church militant, is compared to a net cast into the sea, to a field in which tares were sown with the good grain, to a threshing floor on which the grain is mixed up with the chaff, and also to ten virgins, some of whom were wise, and some foolish. And long before, we trace a figure and resemblance of this Church in the ark of Noah, which contained not only clean, but also unclean animals.

 

But although the Catholic faith uniformly and truly teaches that the good and the bad belong to the Church, yet the same faith declares that the condition of both is very different. The wicked are contained in the Church, as the chaff is mingled with the grain on the threshing floor, or as dead members sometimes remain attached to a living body.

 

 

Those Who Are Not Members Of The Church

 

Hence there are but three classes of persons excluded from the Church's pale: infidels, heretics and schismatics, and excommunicated persons. Infidels are outside the Church because they never belonged to, and never knew the Church, and were never made partakers of any of her Sacraments. Heretics and schismatics are excluded from the Church, because they have separated from her and belong to her only as deserters belong to the army from which they have deserted. It is not, however, to be denied that they are still subject to the jurisdiction of the Church, inasmuch as they may be called before her tribunals, punished and anathematised. Finally, excommunicated persons are not members of the Church, because they have been cut off by her sentence from the number of her children and belong not to her communion until they repent.

 

But with regard to the rest, however wicked and evil they may be, it is certain that they still belong to the Church: Of this the faithful are frequently to be reminded, in order to be convinced that, were even the lives of her ministers debased by crime, they are still within the Church, and therefore lose nothing of their power.

 

 

Other Uses of the Word "Church"

 

Portions of the Universal Church are usually called churches, as when the Apostle mentions the Church at Corinth, at Galatia, of the Laodiceans, of the Thessalonians.

 

The private families of the faithful he also calls churches. The church in the family of Priscilla and Aquila he commands to be saluted; and in another place, he says: Aquila and Priscilla with the church that is in their house salute you much in the Lord. Writing to Philemon, he makes use of the same word.

 

Sometimes, also, the word church is used to signify the prelates and pastors of the church. If he will not hear thee, says our Lord, tell the church. Here the word church means the authorities of the-Church.

 

The place in which the faithful assemble to hear the Word of God, or for other religious purposes, is also called a church. But in this Article, the word church is specially used to signify both the good and the bad, the governed, as well as the governing.

 

 

The Marks Of The Church

 

The distinctive marks of the Church are also to be made known to the faithful, that thus they may be enabled to estimate the extent of the blessing conferred by God on those who have had the happiness to be born and educated within her pale.

 

 

"One'

 

The first mark of the true Church is described in the Nicene Creed, and consists in unity: My dove is one, my beautiful one is one. So vast a multitude, scattered far and wide, is called one for the reasons mentioned by St. Paul in his Epistle to the Ephesians: One Lord, one faith, one baptism.

 

 

Unity In Government

 

The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the Church, which is his body; the visible one, the Pope, who, as legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic chair.

 

It is the unanimous teaching of the Fathers that this visible head is necessary to establish and preserve unity in the Church. This St. Jerome clearly perceived and as clearly expressed when, in his work against Jovinian, he wrote: One is elected that, by the appointment of a head, all occasion of schism may be removed. In his letter to Pope Damasus the same holy Doctor writes: Away with envy, let the ambition of Roman grandeur cease! I speak to the successor of the fisherman, and to the disciple of the cross. Following no chief but Christ, I am united in communion with your Holiness, that is, with the chair of Peter. I know that on that rock is built the Church. Whoever will eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish in the .flood.

 

The same doctrine was long before established by Saints Irenaeus and Cyprian. The latter, speaking of the unity of the Church observes: The Lord said to Peter, I say to thee, Peter! thou art Peter: and upon this rock I will build my Church. He builds His Church on one. And although after His Resurrection He gave equal power to all His Apostles, saying: As the Father hath sent me, I also send you, receive ye the Holy Ghost; yet to make unity more manifest, He decided by His own authority that it should be derived from one alone, etc.

 

Again, Optatus of Milevi says: You cannot be excused on the score of ignorance, knowing as you do that in the city of Rome the episcopal chair was first conferred on Peter, who occupied it as head of the Apostles; in order that in that one chair the unity of the Church might be preserved by all, and that the other Apostles might not claim each a chair for himself; so that now he who erects another in opposition to this single chair is a schismatic and a prevaricator.

 

Later on St. Basil wrote: Peter is made the foundation, because he says: Thou art Christ, the Son of the Living God; and hears in reply that he is a rock. But although a rock, he is not such a rock as Christ; for Christ is truly an immovable rock, but Peter, only by virtue of that rock. For Jesus bestows His dignities on others; He is a priest, and He makes priests; a rock, and He makes a rock; what belongs to Himself, He bestows on His servants.

 

Lastly, St. Ambrose says: Because he alone of all of them professed (Christ) he was placed above all.

 

Should anyone object that the Church is content with one Head and one Spouse, Jesus Christ, and requires no other, the answer is obvious. For as we deem Christ not only the author of all the Sacraments, but also their invisible minister -- He it is who baptises, He it is who absolves, although men are appointed by Him the external ministers of the Sacraments -- so has He placed over His Church, which He governs by His invisible Spirit, a man to be His vicar and the minister of His power. A visible Church requires a visible head; therefore the Saviour appointed Peter head and pastor of all the faithful, when He committed to his care the feeding of all His sheep, in such ample terms that He willed the very same power of ruling and governing the entire Church to descend to Peter's successors.

 

 

Unity In Spirit, Hope And Faith

 

Moreover, the Apostle, writing to the Corinthians, tells them that there is but one and the same Spirit who imparts grace to the faithful, as the soul communicates life to the members of the body. Exhorting the Ephesians to preserve this unity, he says: Be careful to keep the unity of the Spirit in the bond of peace; one body and one Spirit. As the human body consists of many members, animated by one soul, which gives sight to the eves, hearing to the ears, and to the other senses the power of discharging their respective functions; so the mystical body of Christ, which is the Church, is composed of many faithful. The hope, to which we are called, is also one, as the Apostle tells us in the same place; for we all hope for the same consummation, eternal and happy life. Finally, the faith which all are bound to believe and to profess is one: Let there be no schisms amongst you, says the Apostle. And Baptism, which is the seal of our Christian faith, is also one.

 

 

"Holy"

 

The second mark of the Church is holiness, as we learn from these words of the Prince of the Apostles: You are a chosen generation, a holy nation.

 

The Church is called holy because she is consecrated and dedicated to God; for so other things when set apart and dedicated to the worship of God were wont to be called holy, even though they were material. Examples of this in the Old Law were vessels, vestments and altars. In the same sense the first-born who were dedicated to the Most High God were also called holy.

 

It should not be deemed a matter of surprise that the Church, although numbering among her children many sinners, is called holy. For as those who profess any art, even though they depart from its rules, are still called artists, so in like manner the faithful, although offending in many things and violating the engagements to which they had pledged themselves, are still called holy, because they have been made the people of God and have consecrated themselves to Christ by faith and Baptism. Hence, St. Paul calls the Corinthians sanctified and holy, although it is certain that among them there were some whom he severely rebuked as carnal, and also charged with grosser crimes.

 

The Church is also to be called holy because she is united to her holy Head, as His body; that is, to Christ the Lord,' the fountain of all holiness, from whom flow the graces of the Holy Spirit and the riches of the divine bounty. St. Augustine, interpreting these words of the Prophet: Preserve my soul, for I am holy," thus admirably expresses himself: Let the body of Christ boldly say, let also that one man, exclaiming from the ends of the earth, boldly say, with his Head, and under his Head, I am holy; for he received the grace of holiness, the grace of Baptism and of remission of sins. And a little further on: If all Christians and all the faithful, having been baptised in Christ, have put Him on, according to these words of the Apostle: "As many of you as have been baptised in Christ, have put on Christ"; if they are made members of his body, and yet say they are not holy, they do an injury to their Head, whose members are holy.

 

Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness. Hence, to possess true holiness, we must belong to this Church. The Church therefore it is clear, is holy, and holy because she is the body of Christ, by whom she is sanctified, and in whose blood she is washed.

 

 

"Catholic"

 

The third mark of the Church is that she is Catholic; that is, universal. And justly is she called Catholic, because, as St. Augustine says, she is diffused by the splendour of one faith from the rising to the setting sun."

 

Unlike states of human institution, or the sects of heretics, she is not confined to any one country or class of men, but embraces within the amplitude of her love all mankind, whether barbarians or Scythians, slaves or freemen, male or female. Therefore it is written: Thou . . . hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation, and hast made us to our God a kingdom. Speaking of the Church, David says: Ask of me and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession; and also, I will be mindful of Rahab and of Babylon knowing me; and man is born in her.

 

Moreover to this Church, built upon the foundation of the apostles and prophets, belong all the faithful who have existed from Adam to the present day, or who shall exist, in the profession of the true faith, to the end of time; all of whom are founded and raised upon the one corner-stone, Christ, who made both one, and announced peace to them that are near and to them that are far.

 

She is also called universal, because all who desire eternal salvation must cling to and embrace her, like those who entered the ark to escape perishing in the flood.. This (note of catholicity), therefore, is to be taught as a most reliable criterion, by which to distinguish the true from a false Church.

 

 

Apostolic

 

The true Church is also to be recognised from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that the impious opinions which heresy invents, opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time, are very different from the faith of the true Church.

 

That all, therefore, might know which was the Catholic Church, the Fathers, guided by the Spirit of God, added to the Creed the word Apostolic. For the Holy Ghost, who presides over the Church, governs her by no other ministers than those of Apostolic succession. This Spirit, first imparted to the Apostles, has by the infinite goodness of God always continued in the Church. And just as this one Church cannot err in faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other societies arrogating to themselves the name of church, must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, both doctrinal and moral.

 

 

Figures of the Church

 

The figures of the Old Testament have great power to stimulate the minds of the faithful and to remind them of these most beautiful truths. It was for this reason chiefly that the Apostles made use of these figures. The pastor, therefore, should not overlook so fruitful a source of instruction.

 

Among these figures the ark of Noah holds a conspicuous place. It was built by the command of God, in order that there might be no doubt that it was a symbol of the Church, which God has so constituted that all who enter therein through Baptism, may be safe from danger of eternal death, while such as are outside the Church, like those who were not in the ark, are overwhelmed by their own crimes.

 

Another figure presents itself in t at city of Jerusalem, which, in Scripture, often means the Church. In Jerusalem only was it lawful to offer sacrifice to God, and in the Church of God only are to be found the true worship and true sacrifice which can at all be acceptable to God.

 

 

"I Believe the Holy Catholic Church"

 

Finally, with regard to the Church, the pastor should teach how to believe the Church can constitute an Article of faith. Although reason and the senses are able to ascertain the existence of the Church, that is, of a society of men on earth devoted and consecrated to Jesus Christ, and although faith does not seem necessary in order to understand a truth which even Jews and Turks do not doubt; nevertheless it is from the light of faith only, not from the deductions of reason, that the mind can grasp those mysteries contained in the Church of God which have been partly made known above and will again be treated under the Sacrament of Holy Orders.

 

Since, therefore, this Article, no less than the others, is placed above the reach, and defies the strength of the human understanding, most justly do we confess that we know not from human reason, but contemplate with the eyes of faith the origin, offices and dignity of the Church.

 

This Church was founded not by man, but by the immortal God Himself, who built her upon a most solid rock. The Highest himself, says the Prophet, hath founded her. Hence, she is called the inheritance of God, the people of God. The power which she possesses is not from man but from God.

 

Since this power, therefore, cannot be of human origin, divine faith can alone enable us to understand that the keys of the. kingdom of heaven are deposited with the Church, that to her has been confided the power of remitting sins," of denouncing excommunication, and of consecrating the real body of Christ; and t}tat her children have not here a permanent dwelling, but look for one above.

 

We are, therefore, bound to believe that there is one Holy Catholic Church. With regard to the Three Persons of the Holy Trinity, the Father, the Son, and the Holy Ghost, we not

 

only believe them, but also believe in them. But here we make use of a different form of expression, professing to believe the holy, not in the holy Catholic Church. By this difference of expression we distinguish God, the author of all things, from His works, and acknowledge that all the exalted benefits bestowed on the Church are due to God's bounty.

 

 

Second Part of this Article: "The Communion of Saints"

 

The Evangelist St. John, writing to the faithful on the divine mysteries, explains as follows why he undertook to instruct them in these truths: That you may have fellowship with us, and our fellowship may be with the Father, and with his son Jesus Christ. This fellowship consists in the Communion of Saints, the subject of the present Article.

 

 

Importance Of This Truth

 

Would that in its exposition pastors imitated the zeal of Paul and of the other Apostles. For not only is it a development of the preceding Article and a doctrine productive of abundant fruit; it also teaches the use to be made of the mysteries contained in the Creed, because t at end to which we should direct all our study and knowledge of them is that we may be admitted into this most august and blessed society of the Saints, and may steadily persevere therein, giving thanks with joy to God the Father, who hath made us worthy to be partakers of the lot of the saints in light.

 

 

Meaning of "The Communion of Saints"

 

The faithful, therefore, in the first place are to be informed that this part of the Article, is, as it were, a sort of explanation of the preceding part which regards the unity, sanctity and catholicity of the Church. For the unity of the Spirit, by which she is governed, brings it about that whatsoever has been given to the Church is held as a common possession by all her members.

 

 

Communion Of Sacraments

 

The fruit of all the Sacraments is common to all the faithful, and these Sacraments, particularly Baptism, the door, as it were, by which we are admitted into the Church, are so many sacred bonds which bind and unite them to Christ. That this communion of Saints implies a communion of Sacraments, the Fathers declare in these words of the Creed: I confess one Baptism. After Baptism, the Eucharist holds the first place in reference to this communion, and after that the other Sacraments; for although this name (communion) is applicable to all the Sacraments, inasmuch as they unite us to God, and render us partakers of Him whose grace we receive, yet it belongs in a peculiar manner to the Eucharist which actually produces this communion.

 

 

Communion Of Good Works

 

But there is also another communion in the Church which demands attention. Every pious and holy action done by one belongs to and becomes profitable to all through charity, which seeketh not her Own. This is proved by the testimony of St. Ambrose, who, explaining these words of the Psalmist, I am a partaker with all them that f ear thee, observes: As we say that a limb is partaker of the entire body, so are we partakers with all that fear God. Therefore has Christ taught us that form of prayer in which we say our, not my bread; and the other Petitions are equally general, not confined to ourselves alone, but directed also to the common interest and the salvation of all.

 

This communication of goods is often very aptly illustrated in Scripture by a comparison borrowed from the members of the human body. In the human body there are many members, but though many, they yet constitute but one body, in which each performs its own, not all the same, functions. All do not enjoy equal dignity, or discharge functions alike useful or honourable; nor does one propose to itself its own exclusive advantage, but that Of the entire body. Besides, they are so well organised

 

and knit together that if one suffers, the rest likewise suffer on account of their affinity and sympathy of nature; and if, on the contrary, one enjoys health, the feeling of pleasure is common to all.

 

The same may be observed in the Church. She is composed of various members; that is, of different nations, of Jews, Gentiles, freemen and slaves, of rich and poor; when they have been baptised, they constitute one body with Christ, of which He is the Head. To each member of the Church is also assigned his own peculiar office. As some are appointed apostles, some teachers, but all for the common good; so to some it belongs to govern and teach, to others to be subject and to obey.

 

 

Those Who Share In This Communion

 

The advantages of so many and such exalted blessings bestowed by Almighty God are enjoyed by those who lead a Christian life in charity, and are just and beloved of God. As to the dead members; that is, those who are bound in the thraldom of sin and estranged from the grace of God, they are not so deprived of these advantages as to cease to be members of this body; but since they are dead members, they do not share in the spiritual fruit which is communicated to the just and pious. However, as they are in the Church, they are assisted in recovering lost grace and life by those who live by the Spirit; and they also enjoy those benefits which are without doubt denied to those who are entirely cut off from the Church.

 

 

Communion In Other Blessings

 

Not only the gifts which justify and endear us to God are common. Graces gratuitously granted, such as knowledge, prophecy, the gifts of tongues and of miracles, and others of the same sort, are common also, and are granted even to the wicked, not, however, for their own but for the general good, for the edification of the Church. Thus, the gift of healing is given not for the sake of him who heals, but for the sake of him who is healed.

 

In fine, every true Christian possesses nothing which he should not consider common to all others with himself, and should therefore be prepared promptly to relieve an indigent fellow-creature. For he that is blessed with worldly goods, and sees his brother in want, and will not assist him, is plainly convicted of not having the love of God within him.

 

Those, therefore, who belong to this holy communion, it is manifest, do now enjoy a certain degree of happiness and can truly say: How lovely are thy tabernacles, O Lord of hosts! my soul longeth and fainteth for the courts of the Lord.... Blessed are they who dwell in thy house, Lord.

 

 

ARTICLE X : "THE FORGIVENESS OF SINS"

 

 

Importance Of This Article

 

The enumeration of this among the other Articles of the Creed is alone sufficient to satisfy us that it conveys a truth, which is not only in itself a divine mystery, but also a mystery very necessary to salvation. We have already said that, without a firm belief of all the Articles of the Creed, Christian piety is wholly unattainable. However, should that which ought to be clear in itself seem to require the support of some authority, the declaration of our Lord will suffice. A short time previous to His Ascension into heaven, when opening the understanding of His disciples that they might understand the Scriptures, He bore testimony to this Article of the Creed, in these words: It behooved Christ to suffer, and to rise again from the dead the third day, and that penance and remission of sins should be preached, in his name, unto all nations, beginning at Jerusalem.

 

Let the pastor but weigh well these words, and he will readily perceive that the Lord has placed him under a most sacred obligation, not only of making known to the faithful whatever regards religion in general, but also of explaining with particular care this Article of the Creed.

 

 

The Church Has the Power of Forgiving Sins

 

On this point of doctrine, then, it is the duty of the pastor to teach that, not only is forgiveness of sins to be found in the Catholic Church, as Isaias had foretold in these words: The people that dwell therein shall have their iniquity taken away from them; but also that in her resides the power of forgiving sins; and furthermore that we are bound to believe that this power, if exercised duly, and according to the laws prescribed by our Lord, is such as truly to pardon and remit sins.

 

 

Extent of this Power:

 

 

All Sins That Precede Baptism

 

When we first make a profession of faith and are cleansed in holy Baptism, we receive this pardon entire and unqualified; so that no sin, original or actual, of commission or omission, re- mains to be expiated, no punishment to be endured. The grace of Baptism, however, does not give exemption from all the infirmities of nature. On the contrary, contending, as each of us has to contend, against the motions of concupiscence, which ever tempts us to the commission of sin, there is scarcely one to be found among us, who opposes so vigorous a resistance to its assaults, or who guards his salvation so vigilantly, as to escape all wounds.

 

 

All Sins Committed After Baptism

 

It being necessary, therefore, that a power of forgiving sins, distinct from that of Baptism, should exist in the Church, to her were entrusted the keys of the kingdom of heaven, by which each one, if penitent, may obtain the remission of his sins, even though he were a sinner to the last day of his life. This truth is vouched for by the most unquestionable authority of the Sacred Scriptures. In St. Matthew the Lord says to Peter: I will give to thee the keys of the kingdom of heaven; and whatsoever thou shalt bind upon earth, shall be bound also in heaven; and what- soever thou shalt loose on earth, shall be loosed also in heaven; and again: Whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose on earth, shall be loosed also in heaven.' Further, the testimony of St. John assures us that the Lord, breathing on the Apostles, said: Receive ye the Holy Ghost, whose sins you shall forgive they are forgiven them; and whose sins you shall retain, they are retained. '

 

 

Limitation of this Power:

 

 

It Is Not Limited As To Sins, Persons, Or Time

 

Nor is the exercise of this power restricted to particular sins. No crime, however heinous, can be committed or even conceived which the Church has not power to forgive, just as there is no sinner, however abandoned, however depraved, who should not confidently hope for pardon, provided he sincerely repent of his past transgressions.

 

Furthermore, the exercise of this power is not restricted to particular times. Whenever the sinner turns from his evil ways he is not to be rejected, as we learn from the reply of our Saviour to the Prince of the Apostles. When St. Peter asked how often we should pardon an offending brother, whether seven times, Not only seven times, said the Redeemer, but till seventy times seven.

 

 

It Is Limited As To Its Ministers And Exercise

 

But if we look to its ministers, or to the manner in which it is to be exercised, the extent of this divine power will not appear so great; for our Lord gave not the power of so sacred a ministry to all, but to Bishops and priests only. The same must be said regarding the manner in which this power is to be exercised; for sins can be forgiven only through the Sacraments, when duly administered. The Church has received no power otherwise to remit sin. Hence it follows that in the forgiveness of sins both priests and Sacraments are, so to speak, the instruments which Christ our Lord, the author and giver of salvation, makes use of, to accomplish in us the pardon of sin and the grace of justification.

 

 

Greatness of this Power

 

To raise the admiration of the faithful for this heavenly gift, bestowed on the Church by God's singular mercy towards us, and to make them approach its use with the more lively sentiments of devotion the pastor should endeavour to point out the dignity and the extent of the grace which it imparts. If there be any one means better calculated than another to accomplish this end, it is carefully to show how great must be the efficacy of that which absolves from sin and restores the unjust to a state of justification.

 

 

Sin Can Be Forgiven Only By The Power Of God

 

This is manifestly an effect of the infinite power of God, of that same power which we believe to have been necessary to raise the dead to life and to summon creation into existence. But if it be true, as the authority of St. Augustine assures us it is, that to recall a sinner from the state of sin to that of righteousness is even a greater work than to create the heavens and the earth from nothing, though their creation can be no other than the effect of infinite power, it follows that we have still stronger reason to consider the remission of sins as an effect proceeding from the exercise of this same infinite power.

 

With great truth, therefore, have the ancient Fathers declared that God alone can forgive sins, and that to His infinite goodness and power alone is so wonderful a work to be referred. I am he, says the Lord Himself, by the mouth of His Prophet, I am he who blotteth out your iniquities.

 

The remission of sins seems to bear an exact analogy to the cancelling of a pecuniary debt. None but the creditor can forgive a pecuniary debt. Hence, since by sin we contract a debt to God alone -- wherefore we daily pray: forgive us our debts sin, it is clear, can be forgiven by Him alone, and by none else.

 

 

This Power Communicated To None Before Christ

 

This wonderful and divine power was never communicated to creatures, until God became man. Christ our Saviour, although true God, was the first one who, as man, received this high prerogative from His heavenly Father. That you may know that the son of man hath power on earth to forgive sins (then said he to the man sick of the palsy), rise. take up thy bed, and go into thy house. As, therefore, He became man, in order to bestow on man this forgiveness of sins, He communicated this power to Bishops and priests in the Church, previous to His Ascension into heaven, where He sits forever at the right hand of God. Christ, however, as we have already said, remits sin by virtue of His own authority; all others, by virtue of His authority delegated to them as His ministers.

 

If, therefore, whatever is the effect of infinite power claims our highest admiration and reverence, we must readily perceive that this gift, bestowed on the Church by the bounteous hand of Christ our Lord, is one of inestimable value.

 

 

Sin Remitted Through The Blood Of Christ

 

The manner too, in which God, in the fullness of His paternal clemency resolved to cancel the sins of the world must powerfully move the faithful to contemplate t atness of this blessing. It was His will that our offences should be expiated by the blood of His Only-begotten Son; that His Son should voluntarily assume the imputability of our sins, and suffer a most cruel death, the just for the unjust, the innocent for the guilty.

 

When, therefore, we reflect that we were not redeemed with corruptible things, as gold or silver, but with the precious blood of Christ, as of a lamb unspotted and undefiled, we are naturally led to conclude that we could have received no gift more salutary than this power of forgiving sins, which proclaims the ineffable Providence of God and the excess of His love towards us. This reflection must produce in all the most abundant spiritual fruit.

 

 

T at Evil From Which Forgiveness Delivers Man

 

For whoever offends God, even by one mortal sin, instantly forfeits whatever merits he may have previously acquired through the sufferings and death of Christ, and is entirely shut out from the gate of heaven which, when already closed, was thrown open to all by the Redeemer's Passion. When we reflect on this, the thought of our misery must fill us with deep anxiety. But if we turn our attention to this admirable power with which God has invested His Church; and, in the firm belief of this Article, feel convinced that to every sinner is offered the means of recovering, with the assistance of divine grace, his former dignity, we must exult with exceeding joy and gladness, and must offer immortal thanks to God.

 

If, when we are seriously ill, the medicines prepared for us by the art and industry of the physician are wont to be welcome and agreeable to us, how much more welcome and agreeable should those remedies prove which the wisdom of God has established to heal our souls and restore us to the life of grace, especially since they bring with them, not, indeed, uncertain hope of recovery, like the medicines that are applied to the body, but assured health to such as desire to be cured !

 

 

Exhortation:

 

 

This Remedy To Be Used

 

The faithful, therefore, having formed a just conception of the dignity of so excellent and exalted a blessing, should be exhorted to profit by it to the best of their ability. For he who makes no use of what is really useful and necessary must be supposed to despise it; particularly since, in communicating to the Church the power of forgiving sin, the Lord did so with the view that all should have recourse to this healing remedy. As without Baptism no one can be cleansed, so in order to recover the grace of Baptism, forfeited by actual mortal guilt, recourse must be had to another means of expiation, -- namely, the Sacrament of Penance.

 

 

Abuse To Be Guarded Against

 

But here the faithful are to be admonished to guard against the danger of becoming more prone to sin, or slow to repentance, from a presumption that they can have recourse to this power of forgiving sins which is so complete and, as we saw, unrestricted as to time. For, as such a propensity to sin would manifestly convict them of acting injuriously and contumaciously to this divine power, and would therefore render them unworthy of the divine mercy; so this slowness to repentance gives great reason to fear that, overtaken by death, they may in vain confess their belief in the remission of sins, which by their tardiness and procrastination they deservedly forfeited.

 

 

ARTICLE XI : "THE RESURRECTION OF THE BODY"

 

 

Importance Of This Article

 

That this Article supplies a convincing proof of the truth of our faith appears chiefly from the fact that not only is it proposed in the Sacred Scriptures to the belief of the faithful, but is also confirmed by numerous arguments. This we scarcely find to be the case with regard to the other Articles, which justifies the inference that on this doctrine, as on its most solid basis, rests our hope of salvation; for according to the reasoning of the Apostle, If there be no resurrection of the dead, then Christ is not risen again; and if Christ be not risen again, then is our preaching vain, and your faith is also vain.

 

The diligence and zeal, therefore, of the pastor in the explanation of this dogma should not be less than the labor which the impiety of many has expended in efforts to overthrow it. That eminently important advantages flow to the faithful from the knowledge of this Article will be shown further on.

 

 

"The Resurrection of the Body"

 

That in this Article the resurrection of mankind is called the resurrection of the body, is a circumstance which deserves special attention. It was not, indeed, so named without a reason for the Apostles intended thus to convey a necessary truth, the immortality of the soul. Lest anyone, despite the fact that many passages of Scripture plainly teach that the soul is immortal, might imagine that it dies with the body, and that both are to be restored to life, the Creed speaks only of the resurrection of the body.

 

Although in Sacred Scripture the word flesh often signifies the whole man, as in Isaias, All flesh is grass, and in St. John, The Word was made flesh; yet in this place it is used to express the body only, thus giving us to understand that of the two constituent parts of man, soul and body, one only, that is, the body, is corrupted and returns to its original dust, while the soul remains incorrupt and immortal. As then, a man cannot be said to return to life unless he has previously died, so the soul could not with propriety be said to rise again.

 

The word body is also mentioned, in order to confute the heresy of Hymeneus and Philetus, who, during the lifetime of the Apostle, asserted that whenever the Scriptures speak of the resurrection, they are to be understood to mean not the resurrection of the body, but that of the soul, by which it rises from the death of sin to the life of grace. The words of this Article, therefore, as is clear, exclude that error, and establish a real resurrection of the body.

 

 

The Fact of the Resurrection:

 

 

Examples And Proofs Derived From Scripture

 

It will be the duty of the pastor to illustrate this truth by examples taken from the Old and New Testaments, and from all ecclesiastical history. In the Old Testament, some were restored to life by Elias and Eliseus; and, besides those who were raised to life by our Lord, many were raised by the holy Apostles and by many others. These many resurrections confirm the doctrine taught by this Article; for believing that many were recalled from death to life, we are also naturally led to believe the general resurrection of all. In fact the principal fruit which we should derive from these miracles is to yield to this Article our most unhesitating belief.

 

To pastors ordinarily conversant with the Sacred Volumes many Scripture proofs of this Article will at once present themselves. In the Old Testament the most conspicuous are those afforded by Job, when he says that in his flesh he shall see his God, and by Daniel when, speaking of those who sleep in the dust of the earth, he says, some shall awake to eternal life, others to eternal reproach. In the New Testament (the principal passages are) those of St. Matthew, which record the disputation our Lord held with the Sadducees, and those in which the Evangelists speak concerning the Last Judgment. To these we may also add the accurate reasoning of the Apostle on the subject in his Epistles to the Corinthians and Thessalonians.

 

 

Analogies From Nature

 

But although the resurrection is most certainly established by faith, it will, notwithstanding, be of material advantage to show from analogy and reason that what faith proposes is not at variance with nature or human reason.

 

To one asking how the dead should rise again, the Apostle answers: Foolish man! that which thou sowest is not quickened, except it die first; and that which thou sowest, thou sowest not the body that shall be, but bare grain, as of wheat, or of some of the rest; but God giveth it a body as he will; and a little after, It is sown in corruption, it shall rise in incorruption.

 

St. Gregory calls our attention to many other arguments of analogy tending to the same effect. The sun, he says, is every day withdrawn from our eyes, as it were, by dying, and is again recalled, as it were, by rising again; trees lose, and again, as it were, by a resurrection, resume their verdure; seeds die by putrefaction, and rise again by germination.

 

 

Arguments Drawn From Reason

 

The reasons also adduced by ecclesiastical writers seem well calculated to establish this truth. In the first place, as the soul is immortal, and has, as part of man, a natural propensity to be united to the body, its perpetual separation from it must be considered as unnatural. But as that which is contrary to nature and in a state of violence, cannot be permanent, it appears fitting that the soul should be reunited to the body, and consequently that the body should rise again. This argument our Saviour Himself employed, when in His disputation with the Sadducees He deduced the resurrection of the body from the immortality of the soul."

 

In the next place, as an all-just God holds out punishments to the wicked and rewards to the good, and as very many of the former depart this life unpunished for their crimes and many of the latter unrewarded for their virtues, the soul should be reunited to the body, in order, as the partner of her crimes, or the companion of her virtues, to become a sharer in her punishments or rewards. This argument has been admirably treated by St. Chrysostom in his homily to the people of Antioch.

 

To this effect also, the Apostle, speaking of the resurrection, says: If in this life only, we have hope in Christ, we are of all men the most miserable.. These words of St. Paul cannot be supposed to refer to the misery of the soul; for since the soul is immortal, it is capable of enjoying happiness in a future life, even though the body did not rise again. His words, then, must refer to the whole man; for, unless the body receive the due rewards of its labours, those who, like the Apostles, endured so many afflictions and calamities in this life, would necessarily be the most miserable of men. On this subject the Apostle is much more explicit in his Epistle to the Thessalonians: We glory in the churches of God, for your patience and faith, in all your persecutions and tribulations which you endure -- for an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer; seeing it is a just thing with God to repay tribulation to them that trouble you; and to you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven with the angels of his power, in a flame of fire, yielding vengeance to them who know not God, and who obey not the gospel of our Lord Jesus Christ.

 

Again, while the soul is separated from the body, man cannot enjoy that full happiness which is replete with every good. For as a part separated from the whole is imperfect, the soul separated from the body must be imperfect. Therefore, that nothing may be wanting to fill up the measure of its happiness, the resurrection of the body is necessary.

 

By these, and similar arguments, the pastor will be able to instruct the faithful in this Article.

 

 

All Shall Rise

 

He should also carefully explain from the Apostle who are to be raised to life. Writing to the Corinthians, he (St. Paul) says: As in Adam all die, so also in Christ all shall be made alive.' Good and bad then, without distinction, shall all rise from the dead, although the condition of all will not be the same. Those who have done good, shall rise to the resurrection of life; and those who have done evil to the resurrection of judgment.

 

When we say all we mean those who will have died before the day of judgment, as well as those who will then die. That the Church acquiesces in the opinion that all, without distinction, shall die, and that this opinion is more consonant with truth, is the teaching of St. Jerome and of St. Augustine.

 

Nor does the Apostle in his Epistle to the Thessalonians dissent from this doctrine, when he says: The dead who are in Christ shall rise first, then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air. St. Ambrose explaining these words says: In that very taking up, death shall take place, as it were, in a deep sleep, and the soul, having gone forth from the body, shall instantly return. For those who are alive shall die when they are taken up that, coming to the Lord, they may receive their souls from His presence; because in His presence they cannot be dead. This opinion is supported by the authority of St. Augustine in his book On the City of God."

 

 

The Body Shall Rise Substantially the Same

 

But as it is of vital importance to be fully convinced that the identical body, which belongs to each one of us during life, shall, though corrupt and dissolved into its original dust, be raised up again to life, this too is a subject which demands accurate explanation on the part of the pastor.

 

It is a truth conveyed by the Apostle when he says: This corruptible must put on incorruption, evidently designating by the word this, his own body. It is also clearly expressed in the prophecy of Job: In my flesh I shall see my God, whom I myself shall see, and mine eyes behold, and not another.

 

Further, this same truth is inferred from the very definition of resurrection; for resurrection, as Damascene defines it, is a return to the state from which one has fallen.

 

Finally, if we bear in mind the arguments by which we have just established a future resurrection, every doubt on the subject must at once disappear.

 

We have said that the body is to rise again, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil. Man is, therefore, to rise again in the same body with which he served God, or was a slave to the devil; that in the same body he may experience rewards and a crown of victory, or endure the severest punishments and torments.

 

 

Restoration Of All That Pertains To The Nature And Adornment Of The Body

 

Not only will the body rise, but whatever belongs to the reality of its nature, and adorns and ornaments man will be restored. For this we have the admirable words of St. Augustine: There

 

 

shall then be no deformity of body; if some have been overburdened with flesh, they shall not resume its entire weight. All that exceeds the proper proportion shall be deemed superfluous. On the other hand, should the body be wasted by disease or old age, or be emaciated from any other cause, it shall be repaired by the divine power of Christ, who will not only restore the body unto us, but will repair whatever it shall have lost through the wretchedness of this life. In another place he says: Man shall not resume his former hair, but shall be adorned with such as will become him, according to the words: "The very hairs of your head are all numbered." God will restore them according to His wisdom.

 

 

Restoration Of All That Pertains To The Integrity Of The Body

 

But the members especially, because they belong to the integrity of human nature, shall all be restored at once. The blind from nature or disease, the lame, the maimed and the paralysed in any of their members shall rise again with entire and perfect bodies. Otherwise the desires of the soul, which so strongly incline it to a union with the body, would be far from satisfied; but we are convinced that in the resurrection these desires will be fully realised.

 

Besides, the resurrection, like the creation, is clearly to be numbered among the principal works of God. As, therefore, at the creation all things came perfect from the hand of God, we must admit that it will be the same in the resurrection.

 

These observations are not to be restricted to the bodies of the martyrs, of whom St. Augustine says: As the mutilation which they suffered would prove a deformity, they shall rise with all their members; otherwise those who were beheaded would rise without a head. The scars, however, which they received shall remain, shining like the wounds of Christ, with a brilliance far more resplendent than that of gold and of precious stones.

 

The wicked, too, shall rise with all their members, even with those lost through their own fault. T ater the number of members which they shall have, t ater will be their torments; and therefore this restoration of members will serve to increase not their happiness but their sorrow and misery; for merit or demerit is ascribed not to the members, but to the person to whose body they are united. To those, therefore, who shall have done penance, they shall be restored as sources of reward; and to those who shall have contemned it, as instruments of punishment.

 

If the pastor gives attentive consideration to these things, he can never lack words or ideas to move the hearts of the faithful, and enkindle in them the flame of piety; so that having before their minds the troubles and calamities of this life, they may look forward with eager expectations to that blessed glory of the resurrection which awaits the just.

 

 

The Condition of the Risen Body Shall be Different

 

It now remains for the faithful to understand how the body, when raised from the dead, although substantially the same body that had been dead, shall be vastly different and changed in its condition.

 

 

Immortality

 

To omit other points, the chief difference between the state of all bodies when risen from the dead and what they had previously been is that before the resurrection they were subject to dissolution, but when reanimated they shall all, without distinction of good and bad, be invested with immortality.

 

This admirable restoration of nature, as the Scriptures testify, is the result of the glorious victory of Christ over death. For it is written: He shall cast death down headlong for ever, and, O death! I will be thy death.' Explaining these words the Apostle says: And the enemy death shall be destroyed last; and St. John also says: Death shall be no more.

 

It was most fitting that the sin of Adam should be far exceeded by the merit of Christ the Lord, who overthrew the empire of death. It was also in keeping with divine justice, that the good should enjoy endless felicity, while the wicked, condemned to everlasting torments, shall seek death, and shall not find it, shall desire to die, and death shall fly from them. Immortality, therefore, will be common to the good and to the bad.

 

 

The Qualities Of A Glorified Body

 

In addition to this, the bodies of the risen Saints will be distinguished by certain transcendent endowments, which will ennoble them far beyond their former condition. Among these endowments four are specially mentioned by the Fathers, which they infer from the doctrine of St. Paul, and which are called gifts.

 

 

Impassibility

 

The first endowment or gift is impassibility, which shall place them beyond the reach of suffering anything disagreeable or of being affected by pain or inconvenience of any sort. Neither the piercing severity of cold, nor the glowing intensity of heat, nor the impetuosity of waters can hurt them. It is sown says the Apostle, in corruption, it shall rise in incorruption This quality the Schoolmen call impassibility, not incorruption, in order to distinguish it as a property peculiar to a glorified body. The bodies of the damned, though incorruptible, will not be impassible; they will be capable of experiencing heat and cold and of suffering various afflictions.

 

 

Brightness

 

The next quality is brightness, by which the bodies of the Saints shall shine like the sun, according to the words of our Lord recorded in the Gospel of St. Matthew: The just shall shine as the sun, in the kingdom of their Father. To remove the possibility of doubt on the subject, He exemplifies this in His Transfiguration. This quality the Apostle sometimes calls glory, sometimes brightness: He will reform the body of our lowness, made like to the body of his glory; " and again, It is sown in dishonour, it shall rise in glory. Of this glory the Israelites beheld some image in the desert, when the face of Moses, after he had enjoyed the presence and conversation of God, shone with such lustre that they could not look on it.

 

This brightness is a sort of radiance reflected on the body from the supreme happiness of the soul. It is a participation in that bliss which the soul enjoys just as the soul itself is rendered happy by a participation in the happiness of God.

 

Unlike the gift of impassibility, this quality is not common to all in the same degree. All the bodies of the Saints will be equally impassible; but the brightness of all will not be the same, for, according to the Apostle, One is the glory of the sun, another the glory of the moon, and another the glory of the stars, for star differeth from star in glory: so also is the resurrection of the dead.

 

 

Agility

 

To the preceding quality is united that which is called agility, by which the body will be freed from the heaviness that now presses it down, and will take on a capability of moving with the utmost ease and swiftness, wherever the soul pleases, as St. Augustine teaches in his book On the City of God, and St. Jerome On Isaias. Hence these words of the Apostle: It is sown in weakness, it shall rise in power.

 

 

Subtility

 

Another quality is that of subtility, which subjects the body to the dominion of the soul, so that the body shall be subject to the soul and ever ready to follow her desires. This quality we learn from these words of the Apostle: It is sown a natural body, it shall rise a spiritual body.

 

These are the principal points which should be dwelt on in the exposition of this Article.

 

 

Advantages of Deep Meditation on this Article

 

But in order that the faithful may appreciate the fruit they derive from a knowledge of so many and such exalted mysteries, it is necessary, first of all, to point out that to God, who has hidden these things from the wise and made them known to little ones, we owe a debt of boundless gratitude. How many men, eminent for wisdom or endowed with singular learning, who ever remained blind to this most certain truth ! The fact, then, that He has made known to us these truths, although we could never have aspired to such knowledge, obliges us to pour forth our gratitude in unceasing praises of His supreme goodness and clemency.

 

Another important advantage to be derived from reflection on this Article is that in it we shall find consolation both for ourselves and others when we mourn the death of those who were endeared to us by relationship or friendship. Such was the consolation which the Apostle himself gave the Thessalonians when writing to them concerning those who are asleep.

 

Again, in all our afflictions and calamities the thought of a future resurrection must bring t atest relief to the troubled heart, as we learn from the example of holy Job, who supported his afflicted and sorrowing soul by this one hope that the day would come when, in the resurrection, he would behold the Lord his God.

 

The same thought must also prove a powerful incentive to the faithful to use every exertion to lead lives of rectitude and integrity, unsullied by the defilement of sin. For if they reflect that those boundless riches which will follow after the resurrection are now offered to them as rewards, they will be easily attracted to the pursuit of virtue and piety.

 

On the other hand, nothing will have greater effect in subduing the passions and withdrawing souls from sin, than frequently to remind the sinner of the miseries and torments with which the reprobate will be visited, who on the last day will come forth unto the resurrection of judgment.

 

 

ARTICLE XII : "LIFE EVERLASTING"

 

 

Importance Of This Article

 

The holy Apostles, our guides, thought fit to conclude the Creed, which is the summary of our faith, with the Article on eternal life: first, because after the resurrection of the body the only object of the Christian's hope is the reward of everlasting life; and secondly, in order that perfect happiness, embracing as it does the fullness of all good, may be ever present to our minds and absorb all our thoughts and affections.

 

In his instructions to the faithful the pastor, therefore, should unceasingly endeavour to light up in their souls an ardent desire of the promised rewards of eternal life, so that whatever difficult duties he may inculcate as a part of the Christian's life, the faithful may look upon as light, or even agreeable, and may yield a more willing and cheerful obedience to God.

 

 

"Life Everlasting"

 

As many mysteries lie concealed under the words which are here used to declare the happiness reserved for us, they are to be explained in such a manner as to make them intelligible to all, as far as each one's capacity will allow.

 

The faithful, therefore, are to be informed that the words, life everlasting, signify not only continuance of existence, which even the demons and the wicked possess, but also that perpetuity of happiness which is to satisfy the desires of the blessed. In this sense they were understood by the lawyer mentioned in the Gospel when he asked the Lord our Saviour: What shall I do to possess everlasting life? as if he had said, What shall I do in order to arrive at the enjoyment of perfect happiness? In this sense these words are understood in the Sacred Scriptures, as is clear from many passages.

 

 

"Everlasting"

 

The supreme happiness of the blessed is called by this name (life everlasting) principally to exclude the notion that it consists in corporeal and transitory things, which cannot be everlasting. The word blessedness is insufficient to express the idea, particularly as there have not been wanting men who, puffed up by the teachings of a vain philosophy, would place the supreme good in sensible things. But these grow old and perish, while supreme happiness is to be terminated by no lapse of time. Nay more, so far is the enjoyment of the goods of this life from conferring real happiness that, on the contrary, he who is captivated by a love of the world is farthest removed from true happiness; for it is written: Love not the world, nor the things which are in the world. If any man love the world, the charity of the Father is not in him, and a little farther on we read: The world passeth away, and the concupiscence thereof.

 

The pastor, therefore, should be careful to impress these truths on the minds of the faithful, that they may learn to despise earthly things, and to know that in this world, in which we are not citizens but sojourners, happiness is not to be found. Yet even here below we may be said with truth to be happy in hope, if denying ungodliness and worldly desires, we . . . live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of t at God and our Saviour Jesus Christ. Very many who seemed to themselves wise, not understanding these things, and imagining that happiness was to be sought in this life, became fools and the victims of the most deplorable calamities.

 

These words, life everlasting, also teach us that, contrary to the false notions of some, happiness once attained can never be lost. Happiness is an accumulation of all good without admixture of evil, which, as it fills up the measure of man's desires, must be eternal. He who is blessed with happiness must earnestly desire the continued enjoyment of those goods which he has obtained. Hence, unless its possession be permanent and certain, he is necessarily a prey to the most tormenting apprehension.

 

 

Life

 

The intensity of the happiness which the just enjoy in their celestial country, and its utter incomprehensibility to all but themselves alone, are sufficiently conveyed by the very words blessed life. For when in order to express any idea we make use of a word common to many things, it is clear that we do so because we have no exact term by which to express it fully. Since, therefore, to express happiness, words are adopted which are not more applicable to the blessed than to all who are to live for ever, this proves to us that the idea presents to the mind something too great, too exalted, to be expressed fully by a proper term. True, the happiness of heaven is expressed in Scripture by a variety of other words, such as the kingdom of God, of Christ, of heaven, paradise, the holy city, the new Jerusalem, my Father's house; yet it is clear that none of these appellations is sufficient to convey an adequate idea of its greatness.

 

The pastor, therefore, should not neglect the opportunity which this Article affords of inviting the faithful to the practice of piety, of justice and of all the other Christian duties, by holding out to them such ample rewards as are announced in the words life everlasting. Among the blessings which we instinctively desire life is certainly esteemed one of t atest. Now it is chiefly by this blessing that we describe the happiness (of the just) when we say life everlasting. If, then, there is nothing more loved, nothing dearer or sweeter, than this short and calamitous life, which is subject to so many and such various miseries that it should rather be called death; with what ardour of soul, with what earnestness of purpose, should we not seek that eternal life which, without evil of any sort, presents to us the pure and unmixed enjoyment of every good?

 

 

Negative and Positive Elements of Eternal Life

 

The happiness of eternal life is, as defined by the Fathers, an exemption from all evil, and an enjoyment of all good.

 

 

The Negative

 

Concerning (the exemption from all) evil the Scriptures bear witness in the most explicit terms. For it is written in the Apocalypse: They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat; 'į and again, God shall wipe away all tears from their eyes: and death shall be no more, nor mourning nor crying, nor sorrow shall be any more, for the former things are passed away.

 

 

The Positive

 

As for the glory of the blessed, it shall be without measure, and the kinds of their solid joys and pleasures without number. Since our minds cannot grasp t atness of this glory, nor can it possibly enter into our souls, it is necessary for us to enter into it, that is, into the joy of the Lord, so that immersed therein we may completely satisfy the longing of our hearts.

 

Although, as St. Augustine observes, it would seem easier to enumerate the evils from which we shall be exempt than the goods and the pleasures which we shall enjoy; yet we must endeavour to explain, briefly and clearly, these things which are calculated to inflame the faithful with a desire of arriving at the enjoyment of this supreme felicity.

 

But first of all we should make use of a distinction which has been sanctioned by the most eminent writers on religion; for they teach that there are two sorts of goods, one of which constitutes happiness, the other follows upon it. The former, therefore, for the sake of perspicuity, they have called essential blessings, the latter, accessory.

 

 

Essential Happiness

 

Solid happiness, which we may designate by the common appellation, essential, consists in the vision of God, and the enjoyment of His beauty who is the source and principle of all goodness and perfection. This, says Christ our Lord, is eternal life: that they may know thee, the only true God, and Jesus Christ, whom thou hast sent. These words St. John seems to interpret when he says: Dearly beloved, we are now the sons of God; and it hath not yet appeared what we shall be. We know that when he shall appear, we shall be like to him: because we shawl see him as he is. He shows, then, that beatitude consists of two things: that we shall behold God such as He is in His own nature and substance; and that we ourselves shall become, as it were, gods.

 

 

The Light Of Glory

 

For those who enjoy God while they retain their own nature, assume a certain admirable and almost divine form, so as to seem gods rather than men. Why this transformation takes place becomes at once intelligible if we only reflect that a thing is known either from its essence, or from its image and appearance, consequently, as nothing so resembles God as to afford by its resemblance a perfect knowledge of Him, it follows that no creature can behold His Divine Nature and Essence unless this same Divine Essence has joined itself to us, and this St. Paul means when he says: We now see through a glass in a dark manner; but then face to face.' The words, in a dark manner, St. Augustine understands to mean that we see Him in a resemblance calculated to convey to us some notion of the Deity.

 

This St. Denis' also clearly shows when he says that the things above cannot be known by comparison with the things below; for the essence and substance of anything incorporeal cannot be known through the image of that which is corporeal, particularly as a resemblance must be less gross and more spiritual than that which it represents, as we easily know from universal experience. Since, therefore, it is impossible that any image drawn from created things should be equally pure and spiritual with God, no resemblance can enable us perfectly to comprehend the Divine Essence. Moreover, all created things are circumscribed within certain limits of perfection, while God is without limits; and therefore nothing created can reflect His immensity.

 

The only means, then, of arriving at a knowledge of the Divine Essence is that God unite Himself in some sort to us, and after an incomprehensible manner elevate our minds to a higher degree of perfection, and thus render us capable of contemplating the beauty of His Nature. This the light of His glory will accomplish. Illumined by its splendour we shall see God, the true light, in His own light.

 

 

The Beatific Vision

 

For the blessed always see God present and by this greatest and most exalted of gifts, being made partakers of the divine nature, they enjoy true and solid happiness. Our belief in this happiness should be joined with an assured hope that we too shall one day, through the divine goodness, attain it. This the Fathers declared in their Creed, which says: I expect the resurrection of the dead and the life of the world to come.

 

 

An Illustration Of This Truth

 

These are truths, so divine that they cannot be expressed in any words or comprehended by us in thought. We may, however, trace some resemblance of this happiness in sensible objects. Thus, iron when acted on by fire becomes inflamed and while it is substantially the same seems changed into fire, a different substance; so likewise the blessed, who are admitted into the glory of heaven and burn with a love of God, are so affected that, without ceasing to be what they are, they may be said with truth to differ more from those still on earth than - iron differs from itself when cold.

 

To say all in a few words, supreme and absolute happiness, which we call essential, consists in the possession of God; for what can he lack to consummate his happiness who possesses the God of all goodness and perfection?

 

 

Accessory Happiness

 

To this happiness, however, are added certain gifts which are common to all the blessed, and which, because more within the reach of human comprehension, are generally found more effectual in moving and inflaming the heart. These the Apostle seems to have in view when, in his Epistle to the Romans, he says: Glory and honour, and peace to every one that worketh good.

 

 

Glory

 

For the blessed shall enjoy glory; not only that glory which we have already shown to constitute essential happiness, or to be its inseparable accompaniment, but also that glory which consists in the clear and distinct knowledge which each (of the blessed) shall have of the singular and exalted dignity of his companions (in glory).

 

 

Honour

 

And how distinguished must not that honour be which is conferred by God Himself, who no longer calls them servants, but friends, brethren and sons of God! Hence the Redeemer will address His elect in these most loving and honourable words: Come, ye blessed of my Father, possess you the kingdom prepared for you. Justly, then, may we exclaim: Thy friends, O God, are made exceedingly honourable. They shall also receive the highest praise from Christ the Lord, in presence of His heavenly Father and His Angels.

 

And if nature has implanted in the heart of every man the common desire of securing the esteem of men eminent for wisdom, because they are deemed the most reliable judges of merit, what an accession of glory to the blessed, to show towards each other the highest veneration !

 

 

Peace

 

To enumerate all the delights with which the souls of the blessed shall be filled would be an endless task. We cannot even conceive them in thought. With this truth, however, the minds of the faithful should be deeply impressed -- that the happiness of the Saints is full to overflowing of all those pleasures which can be enjoyed or even desired in this life, whether they regard the powers of the mind or of the perfection of the body; albeit this must be in a manner more exalted than, to use the Apostle's words, eye hath seen, ear heard, or the heart of man conceived.

 

Thus the body, which was before gross and material, shall put off in heaven its mortality, and having become refined and spiritualised, will no longer require corporal food; while the soul shall be satiated to its supreme delight with that eternal food of glory which the Master of that great feast passing will minister to all.

 

Who will desire rich apparel or royal robes, where there shall be no further use for such things, and where all shall be clothed with immortality and splendour, and adorned with a crown of imperishable glory?

 

And if the possession of a spacious and magnificent mansion contributes to human happiness, what more spacious, what more magnificent, can be conceived than heaven itself, which is illumined throughout with the brightness of God ? Hence the Prophet, contemplating the beauty of this dwelling-place, and burning with the desire of reaching those mansions of bliss, exclaims: How lovely are thy tabernacles, O Lord of hosts! my soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God. That the faithful may be all filled with the same sentiments and utter the same language should be the object of the pastor's most earnest desires, as it should also be of his zealous labours. For in my Father's house, says our Lord, there are many mansions," in which shall be distributed rewards of greater and of less value according to each one's deserts. He who soweth sparingly, shall also reap sparingly: and he who soweth in blessings, shall also reap blessings.

 

 

How to Arrive at the Enjoyment of this Happiness

 

The pastor, therefore, should not only encourage the faithful to seek this happiness, but should frequently remind them that the sure way of obtaining it is to possess the virtues of faith and charity, to persevere in prayer and the use of the Sacraments, and to discharge all the duties of kindness towards their neighbour.

 

Thus, through the mercy of God, who has prepared that blessed glory for those who love Him, shall be one day fulfilled the words of the Prophet: My people shall sit in the beauty of peace, and in the tabernacle of confidence, and in wealthy rest.

 

 

PART II : THE SACRAMENTS

 

 

Importance Of Instruction On The Sacraments

 

The exposition of every part of Christian doctrine demands knowledge and industry on the part of the pastor. But instruction on the Sacraments, which, by the ordinance of God, are a necessary means of salvation and a plenteous source of spiritual advantage, demands in a special manner his talents and industry By accurate and frequent instruction (on the Sacraments) the faithful will be enabled to approach worthily and with salutary effect these inestimable and most holy institutions; and the priests will not depart from the rule laid down in the divine prohibition: Give not that which is holy to dogs: neither cast ye your pearls before swine.

 

 

The Word "Sacrament"

 

Since, then, we are about to treat of the Sacraments in general, it is proper to begin in the first place by explaining the force and meaning of the word Sacrament, and showing its various significations, in order the more easily to comprehend the sense in which it is here used. The faithful, therefore, are to be informed that the word Sacrament, in so far as it concerns our present purpose, is differently understood by sacred and profane writers.

 

By some it has been used to express the obligation which arises from an oath, pledging to the performance of some service; and hence the oath by which soldiers promise military service to the State has been called a military sacrament. Among profane writers this seems to have been the most ordinary meaning of the word.

 

But by the Latin Fathers who have written on theological subjects, the word sacrament is used to signify a sacred thing which lies concealed. T eks, to express the same idea, made use of the word mystery. This we understand to be the meaning of the word, when, in the Epistle to the Ephesians, it is said: That he might make known to us the mystery (sacramentum) of his will; and to Timothy: great is the mystery (sacramentum) of godliness; and in the Book of Wisdom: They knew not the secrets (sacramenta) of God. In these and many other passages the word sacrament,- it will be perceived, signifies nothing more than a holy thing that lies concealed and hidden.

 

The Latin Doctors, therefore, deemed the word a very appropriate term to express certain sensible signs which at once communicate grace, declare it, and, as it were, place it before the eyes. St. Gregory, however, is of the opinion that such a sign is called a Sacrament, because the divine power secretly operates our salvation under the veil of sensible things.

 

Let it not, however, be supposed that the word sacrament is of recent ecclesiastical usage. Whoever peruses the works of Saints Jerome and Augustine will at once perceive that ancient ecclesiastical writers made use of the word sacrament, and some times also of the word symbol, or mystical sign or sacred sign, to designate that of which we here speak.

 

So much will suffice in explanation of the word sacrament. What we have said applies equally to the Sacraments of the Old Law; but since they have been superseded by the Gospel Law and grace, it is not necessary that pastors give instruction concerning them.

 

 

Definition of a Sacrament

 

Besides the meaning of the word, which has hitherto engaged our attention, the nature and efficacy of the thing which the word signifies must be diligently considered, and the faithful must be taught what constitutes a Sacrament. No one can doubt that the Sacraments are among the means of attaining righteousness and salvation. But of the many definitions, each of them sufficiently appropriate, which may serve to explain the nature of a Sacrament, there is none more comprehensive, none more perspicuous, than the definition given by St. Augustine and adopted by all scholastic writers. A Sacrament, he says, is a sign of a sacred thing; or, as it has been expressed in other words of the same import: A Sacrament is a visible sign of an invisible grace, instituted for our justification.

 

 

"A Sacrament is a Sign"

 

The more fully to develop this definition, the pastor should ex plain it in all its parts. He should first observe that sensible objects are of two sorts: some have been invented precisely to serve as signs; others have been established not for the sake of signifying something else, but for their own sakes alone. To the latter class almost every object in nature may be said to belong; to the former, spoken and written languages, military standards, images, trumpets, signals a and a multiplicity of other things of the same sort. Thus with regard to words; take away their power of expressing ideas, and you seem to take away the only reason for their invention. Such things are, therefore, properly called signs. For, according to St. Augustine, a sign, besides what it presents to the senses, is a medium through which we arrive at the knowledge of something else. From a footstep, for instance, which we see traced on the ground, we instantly infer that some one whose trace appears has passed.

 

 

Proof From Reason

 

A Sacrament, therefore, is clearly to be numbered among those things which have been instituted as signs. It makes known to us by a certain appearance and resemblance that which God, by His invisible power, accomplishes in our souls. Let us illustrate what we have said by an example. Baptism, for instance, which is administered by external ablution, accompanied with certain solemn words, signifies that by the power of the Holy Ghost all stain and defilement of sin is inwardly washed away, and that the soul is enriched and adorned with the admirable gift of heavenly justification; while, at the same time, the bodily washing, as we shall hereafter explain in its proper place, accomplishes in the soul that which it signifies.

 

 

Proof From Scripture

 

That a Sacrament is to be numbered among signs is dearly inferred also from Scripture. Speaking of circumcision, a Sacrament of the Old Law which was given to Abraham, the father of all believers," the Apostle in his Epistle to the Romans, says: And he received the sign of circumcision, a seal of the justice of the faith. In another place he says: All we who are baptised in Christ Jesus, are baptised in his death, words which justify the inference that Baptism signifies, to use the words of the same Apostle, that we are buried together with him by baptism into death.

 

Nor is it unimportant that the faithful should know that the Sacraments are signs. This knowledge will lead them more readily to believe that what the Sacraments signify, contain and effect is holy and august; and recognising their sanctity they will be more disposed to venerate and adore the beneficence of God displayed towards us.

 

 

"Sign of a Sacred Thing" : Kind of Sign Meant Here

 

We now come to explain the words, sacred thing, which constitute the second part of the definition. To render this explanation satisfactory we must enter somewhat more minutely into the accurate and acute remarks of St. Augustine on the variety of signs.

 

 

Natural Signs

 

Some signs are called natural. These, besides making themselves known to us, also convey a knowledge of something else, an effect, as we have already said, common to all signs. Smoke, for instance, is a natural sign from which we immediately infer the existence of fire. It is called a natural sign, because it implies the existence of fire, not by arbitrary institution, but from experience. If we see smoke, we are at once convinced of the presence of fire, even though it is hidden.

 

 

Signs Invented By Man,

 

Other signs are not natural, but conventional, and are invented by men to enable them to converse one with another, to convey their thoughts to others, and in turn to learn the opinions and receive the advice of other men. The variety and multiplicity of such signs may be inferred from the fact that some belong to the eyes, many to the ears, and the rest to the other senses. Thus when we intimate any thing to another by such a sensible sign as the raising of a flag, it is obvious that such intimation is conveyed only through the medium of the eyes; and it is equally obvious that the sound of the trumpet, of the lute and of the lyre,-instruments which are not only sources of pleasure, but frequently signs of ideas -- is addressed to the ear. Through the latter sense especially are also conveyed words, which are the best medium of communicating our inmost thoughts.

 

 

Signs Instituted By God

 

Besides the signs instituted by the will and agreement of men, of which we have been speaking so far, there are certain other signs appointed by God. These latter, as all admit, are not all of the same kind. Some were instituted by God to indicate something or to bring back its recollection. Such were the purifications of the Law, the unleavened bread, and many other things which belonged to the ceremonies of the Mosaic worship. But God has appointed other signs with power not only to signify, but also to accomplish (what they signify).

 

Among these are manifestly to be numbered the Sacraments of the New Law. They are signs instituted not by man but by God, which we firmly believe have in themselves the power of producing the sacred effects of which they are the signs.

 

 

Kind of Sacred Thing Meant Here

 

We have seen that there are many kinds of signs. The sacred thing referred to is also of more than one kind. As regards the definition already given of a Sacrament, theologians prove that by the words sacred thing is to be understood the grace of God, which sanctifies the soul and adorns it with the habit of all the divine virtues; and of this grace they rightly consider the words sacred thing, an appropriate appellation, because by its salutary influence the soul is consecrated and united to God.

 

In order, therefore, to explain more fully the nature of a Sacrament, it should be taught that it is a sensible object which possesses, by divine institution, the power not only of signifying, but also of accomplishing holiness and righteousness. Hence it follows, as everyone can easily see, that the images of the Saints, crosses and the like, although signs of sacred things, cannot be called Sacraments. That such is the nature of a Sacrament is easily proved by the example of all the Sacraments, if we apply to the others what has been already said of Baptism; namely, that the solemn ablution of the body not only signifies, but has power to effect a sacred thing which is wrought interiorly by the operation of the Holy Ghost.

 

 

Other Sacred Things Signified By The Sacraments

 

Now it is especially appropriate that these mystical signs, instituted by God, should signify by the appointment of the Lord not only one thing, but several things at once.

 

 

All The Sacraments Signify Something Present, Something Past, Something Future:

 

This applies to all the Sacraments; for all of them declare not only our sanctity and justification, but also two other things most intimately connected with sanctification, namely, the Passion of Christ our Redeemer, which is the source of our sanctification, and also eternal life and heavenly bliss, which are the end of sanctification. Such, then, being the nature of all the Sacraments, holy Doctors justly hold that each of them has a threefold significance: they remind us of something past; they indicate and point out something present; they foretell something future.

 

Nor should it be supposed that this teaching of the Doctors is unsupported by the testimony of Holy Scripture. When the Apostle says: All we who are baptised in Christ Jesus, are baptised in his death, he gives us clearly to understand that Baptism is called a sign, because it reminds us of the death and Passion of our Lord. When he says, We are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so, we also may walk in newness of life, he also clearly shows that Baptism is a sign which indicates the infusion of divine grace into our souls, which enables us to lead a new life and to perform all the duties of true piety with ease and cheerfulness. Finally, when he adds: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection, he teaches that Baptism clearly foreshadows eternal life also, which we are to reach through its efficacy.

 

 

A Sacrament Sometimes Signifies The Presence Of More Than One Thing

 

Besides the different significations already mentioned, a Sacrament also not infrequently indicates and marks the presence of more than one thing. This we readily perceive when we reflect that the Holy Eucharist at once signifies the presence of the real body and blood of Christ and the grace which it imparts to the worthy receiver of the sacred mysteries.

 

What has been said, therefore, cannot fail to supply the pastor with arguments to prove how much the power of God is displayed, how many hidden miracles are contained in the Sacraments of the New Law; that thus all may understand that they are to be venerated and received with utmost devotion.'

 

 

Why the Sacraments were Instituted

 

Of all the means employed to teach the proper use of the Sacraments, there is none more effectual than a careful exposition of the reasons of their institution. Many such reasons are commonly assigned.

 

The first of these reasons is the feebleness of the human mind. We are so constituted by nature that no one can aspire to mental and intellectual knowledge unless through the medium of sensible objects. In order, therefore, that we might more easily understand what is accomplished by the hidden power of God, the same sovereign Creator of the universe has most wisely, and out of His tender kindness towards us, ordained that His power should be manifested to us through the intervention of certain sensible signs. As St. Chrysostom happily expresses it: If man were not clothed with a material body, these good things would have been presented to him naked and without any covering; but as the soul is joined to the body, it was absolutely necessary to employ sensible things in order to assist in making them understood.

 

Another reason is because the mind yields a reluctant assent to promises. Hence, from the beginning of the world, God was accustomed to indicate, and usually in words, that which He had resolved to do; but sometimes, when designing to execute something, the magnitude of which might weaken a belief in its accomplishment, He added to words other signs, which sometimes appeared miraculous. When, for instance, God sent Moses to deliver the people of Israel, and Moses, distrusting the help even of God who had commissioned him, feared that the burden imposed was heavier than he could bear, or that the people would not heed his message, the Lord confirmed His promise by a great variety of signs. As, then, in the Old Law, God ordained that every important promise should be confirmed by certain signs, so in the New Law, Christ our Saviour, when He promised pardon of sin, divine grace, the communication of the Holy Spirit, instituted certain visible and sensible signs by which He might oblige Himself, as it were, by pledges, and make it impossible to doubt that He would be true to His promises.

 

A third reason is that the Sacraments, to use the words of St. Ambrose, may be at hand, as the remedies and medicines of the Samaritan in the Gospel, to preserve or recover the health of the soul. For, through the Sacraments, as through a channel, must flow into the soul the efficacy of the Passion of Christ, that is, the grace which He merited for us on the altar of the cross, and without which we cannot hope for salvation. Hence, our most merciful Lord has bequeathed to His Church, Sacraments stamped with the sanction of His word and promise, through which, provided we make pious and devout use of these remedies, we firmly believe that the fruit of His Passion is really communicated to us.

 

A fourth reason why the institution of the Sacraments seems necessary is that there may be certain marks and symbols to distinguish the faithful; particularly since, as St. Augustine observes, no society of men, professing a true or a false religion, can be, so to speak, consolidated into one body, unless united and held together by some bond of sensible signs. Both these objects the Sacraments of the New Law accomplish, distinguishing the Christian from the infidel, and uniting the faithful by a sort of sacred bond.

 

Another very just cause for the institution of the Sacraments may be shown from the words of the Apostle: With the heart we believe unto justice; but with the mouth confession is made unto salvation. By approaching them we make a public profession of our faith in the sight of men. Thus, when we approach Baptism, we openly profess our belief that, by virtue of its salutary waters in which we are washed, the soul is spiritually cleansed.

 

The Sacraments have also great influence, not only in exciting and exercising our faith, but also in inflaming that charity with which we should love one another, when we recollect that, by partaking of these mysteries in common, we are knit together in the closest bonds and are made members of one body.

 

A final consideration, which is of greatest importance for the life of a Christian, is that the Sacraments repress and subdue the pride of the human heart, and exercise us in the practice of humility; for they oblige us to subject ourselves to sensible elements in obedience to God, from whom we had before impiously revolted in order to serve the elements of the world.

 

These are the chief points that appeared to us necessary for the instruction of the faithful on the name, nature, and institution of a Sacrament. When they shall have been accurately expounded by the pastor, his next duty will be to explain the constituents of each Sacrament, its parts, and the rites and ceremonies which have been added to its administration.

 

 

Constituent Parts of the Sacraments

 

In the first place, then, it should be explained that the sensible thing which enters into the definition of a Sacrament as already given, although constituting but one sign, is twofold. Every Sacrament consists of two things, matter, which is called the element, and form, which is commonly called the word.

 

This is the doctrine of the Fathers of the Church; and the testimony of St. Augustine on the subject is familiar to all. The word, he says, is joined to the element and it becomes a Sacrament. By the words sensible thing, therefore, the Fathers understand not only the matter or element, such as water in Baptism, chrism in confirmation, and oil in Extreme Unction, all of which fall under the eye; but also the words which constitute the form, and which are addressed to the ear.

 

Both are clearly pointed out by the Apostle, when he says: Christ loved the Church, and delivered himself up for it, that he might sanctify it, cleansing it by the laver of water in the word of life. Here both the matter and form of the Sacrament are expressly mentioned.

 

In order to make the meaning of the rite that is being performed easier and clearer, words had to be added to the matter. For of all signs words are evidently the most significant, and without them, what the matter for the Sacraments designates and declares would be utterly obscure. Water, for instance, has the quality of cooling as well as cleansing, and may be symbolic of either. In Baptism, therefore, unless the words were added, it would not be certain, but only conjectural, which signification was intended; but when the words are added, we immediately understand that the Sacrament possesses and signifies the power of cleansing.

 

In this the Sacraments of the New Law excel those of the Old that, as far as we know, there was no definite form of administering the latter, and hence they were very uncertain and obscure. In our Sacraments, on the contrary, the form is so definite that any, even a casual deviation from it renders the Sacrament null. Hence the form is expressed in the clearest terms, such as exclude the possibility of doubt.

 

These, then, are the parts which belong to the nature and substance of the Sacraments, and of which every Sacrament is necessarily composed.

 

 

Ceremonies Used in the Administration of the Sacraments

 

To (the matter and form) are added certain ceremonies. These cannot be omitted without sin, unless in case of necessity; yet, if at any time they be omitted, the Sacrament is not thereby invalidated, since the ceremonies do not pertain to its essence. It is not without good reason that the administration of the Sacraments has been at all times, from the earliest ages of the Church, accompanied with certain solemn rites.

 

There is, in the first place, t atest propriety in manifesting such a religious reverence to the sacred mysteries as to make it appear that holy things are handled by holy men.

 

Secondly, these ceremonies serve to display more fully the effects of the Sacraments, placing them, as it were, before our eyes, and to impress more deeply on the minds of the faithful the sanctity of these sacred institutions.

 

Thirdly, they elevate to sublime contemplation the minds of those who behold and observe them with attention, and excite within them faith and charity.

 

To enable the faithful, therefore, to know and understand clearly the meaning of the ceremonies made use of in the administration of each Sacrament should be an object of special care and attention.

 

 

The Number Of The Sacraments

 

We now come to explain the number of the Sacraments. A knowledge of this point is very advantageous to the faithful; for t ater the number of aids to salvation and the life of bliss which they understand to have been provided by God, the more ardent will be the piety with which they will direct all the powers of their souls to praise and proclaim His singular goodness towards us.

 

The Sacraments of the Catholic Church are seven in number, as is proved from Scripture, from the tradition handed down to us from the Fathers, and from the authority of Councils. Why they are neither more nor less in number may be shown, at least

 

with some probability, from the analogy that exists between the natural and the spiritual life. In order to exist, to preserve existence, and to contribute to his own and to the public good, seven things seem necessary to man: to be born, to grow, to be nurtured, to be cured when sick, when weak to be strengthened; as far as regards the public welfare, to have magistrates invested with authority to govern, and to perpetuate himself and his species by legitimate offspring. Now, since it is quite clear that all these things are sufficiently analogous to that life by which the soul lives to God, we discover in them a reason to account for the number of the Sacraments.

 

First comes Baptism, which is the gate, as it were, to all the other Sacraments, and by which we are born again unto Christ. The next is Confirmation, by which we grow up and are strengthened in the grace of God; for, as St. Augustine observes, to the Apostles who had already received Baptism, the Redeemer said: "Stay you in the city till you be endued with power from on high.,, The third is the Eucharist, that true bread from heaven which nourishes and sustains our souls to eternal life, according to these words of the Saviour: My flesh is meat indeed, and my blood is drink indeed. The fourth is Penance, through which lost health is recovered after we have been wounded by sin. Next is Extreme Unction, which obliterates the remains of sin and invigorates the powers of the soul; for speaking of this Sacrament St. James says: If he be in sins, they shall be forgiven him. Then follows Holy Orders, by which power is given to exercise perpetually in the Church the public administration of the Sacraments and to perform all the sacred functions. The last is Matrimony, instituted to the end that, by means of the legitimate and holy union of man and woman, children may be procreated and religiously educated for the service of God, and for the preservation of the human race.

 

 

Comparisons among the Sacraments

 

Though all the Sacraments possess a divine and admirable efficacy, it is well worthy of special remark that all are not of equal necessity or of equal dignity, nor is the signification of all the same.

 

Among them three are said to be necessary beyond the rest, although in all three this necessity is not of the same kind. The universal and absolute necessity of Baptism our Saviour has declared in these words: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. Penance, on the other hand, is necessary for those only who have stained themselves after Baptism by any mortal guilt. Without sincere repentance, their eternal ruin is inevitable. Orders, too, although not necessary to each of the faithful, are of absolute necessity to the Church as a whole.

 

But if we consider the dignity of the Sacraments, the Eucharist, for holiness and for the number and greatness of its mysteries, is far superior to all the rest. These, however, are matters which will be more easily understood, when we come to explain, in its proper place, what regards each of the Sacraments.

 

 

The Author of the Sacraments

 

It now remains to inquire from whom we have received these sacred and divine mysteries. Any gift, however excellent in itself, undoubtedly receives an increased value from the dignity and excellence of him by whom it is bestowed.

 

The present question, however, is not hard to answer. For since human justification comes from God, and since the Sacraments are the wonderful instruments of justification, it is evident that one and the same God in Christ, must be acknowledged to be the author of justification and of the Sacraments.

 

Furthermore, the Sacraments contain a power and efficacy which reach the inmost soul; and as God alone has power to enter into the hearts and minds of men, He alone, through Christ, is manifestly the author of the Sacraments.

 

That they are also interiorly dispensed by Him we must hold with a firm and certain faith, according to these words of St. John, in which he declares that he learned this truth concerning Christ: He who sent me to baptise with water, said to me: He, upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that baptizeth with the Holy Ghost.

 

 

The Ministers of the Sacraments

 

But although God is the author and dispenser of the Sacraments, He nevertheless willed that they should be administered in His Church by men, not by Angels. To constitute a Sacrament, as the unbroken tradition of the Fathers testifies, matter and form are not more necessary than is the ministry of men.

 

 

Unworthiness Of The Minister And Validity

 

Since the ministers of the Sacraments represent in the discharge of their sacred functions, not their own, but the person of Christ, be they good or bad, they validly perform and confer the Sacraments, provided they make use of the matter and form always observed in the Catholic Church according to the institution of Christ, and provided they intend to do what the Church does in their administration. Hence, unless the recipients wish to deprive themselves of so great a good and resist the Holy Ghost, nothing can prevent them from receiving (through the Sacraments) the fruit of grace.

 

That this was, at all times, a fixed and well ascertained doctrine of the Church, is established beyond all doubt by St. Augustine, in his disputations against the Donatists. And should we desire Scriptural proof also, let us listen to these words of the Apostle: I have planted; Apollo watered; but God gave the increase Therefore neither he that planteth nor he that watereth is any

 

thing, but God who giveth the increase. From these words it is clear that as trees are not injured by the wickedness of those who planted them, so those who were planted in Christ by the ministry of bad men sustain no injury from the guilt of those others.

 

Judas Iscariot, as the holy Fathers infer from the Gospel of St. John, conferred Baptism on many; and yet none of those whom he baptised are recorded to have been baptised again. To use the memorable words of St. Augustine: Judas baptised, and yet after him none were rebaptised; John baptised, and after John they were rebaptised . For the Baptism administered by Judas was the Baptism of Christ, but that administered by John was the baptism of John. Not that we prefer Judas to John, but that we justly prefer the Baptism of Christ, although administered by Judas, to that of John although administered by the hands of John.

 

 

Lawfulness Of Administration

 

But let not pastors, or other ministers of the Sacraments, hence infer that they fully acquit themselves of their duty, if, disregarding integrity of life and purity of morals, they attend only to the administration of the Sacraments in the manner prescribed. True, the manner of administering them demands particular diligence; yet this alone does not constitute all that pertains to that duty. It should never be forgotten that the Sacraments, although they cannot lose the divine efficacy inherent in them, bring eternal death and perdition to him who dares administer them unworthily.

 

Holy things, it cannot be too often repeated, should be treated holily and with due reverence. To the sinner, says the Prophet, God has said: Why dost thou declare my justices, and take my covenant in thy mouth, seeing that thou hast hated discipline? If then, for him who is defiled by sin it is unlawful to speak on divine things, how enormous the guilt of that man, who, conscious of many crimes, dreads not to accomplish with polluted lips the holy mysteries, to take them into his befouled hands, to touch

 

them, and to present and administer them to others? All the more since St. Denis says that the wicked may not even touch the symbols, as he calls the Sacraments.

 

It therefore becomes the first duty of the minister of holy things to follow holiness of life, to approach with purity the administration of the Sacraments, and so to exercise himself in piety, that, from their frequent administration and use, he may every day receive, with the divine assistance, more abundant grace.

 

 

Effects of the Sacraments

 

When these matters have been explained, the effects of the Sacraments are the next subject of instruction. This subject should throw considerable light on the definition of a Sacrament as already given.

 

 

First Effect: Justifying Grace

 

The principal effects of the Sacraments are two. The first place is rightly held by that grace which we, following the usage of the holy Doctors, call sanctifying. For so the Apostle most clearly taught when he said: Christ loved the church, and delivered himself up for it; that he might sanctify it, cleansing it by the laver of water in the word of life. But how so great and so admirable an effect is produced by the Sacrament that, to use the well-known saying of St. Augustine, water cleanses the body and reaches the heart, -- this, indeed, cannot be comprehended by human reason and intelligence. It may be taken for granted that no sensible thing is of its own nature able to reach the soul; but we know by the light of faith that in the Sacraments there exists the power of almighty God by which they effect that which the natural elements cannot of themselves accomplish.

 

Lest on this subject any doubt should exist in the minds of the faithful, God, in the abundance of His mercy, was pleased,

 

from the moment when the Sacraments began to be administered, to manifest by the evidence of miracles the effects which they operate interiorly in the soul. (This He did) in order that we may most firmly believe that the same effects, although far removed from the senses, are always inwardly produced. To say nothing of the fact that at the Baptism of the Redeemer in the Jordan the heavens were opened and the Holy Ghost appeared in the form of a dove, to teach us that when we are washed in the sacred font His grace is infused into our souls -- to omit this, which has reference rather to the signification of Baptism than to the administration of the Sacrament -- do we not read that on the day of Pentecost, when the Apostles received the Holy Ghost, by whom they were thenceforward inspired with greater alacrity and resolution to preach the faith and brave dangers for the glory of Christ, there came suddenly a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting, and there appeared to them parted tongues, as it were, of fire? By this it was understood that in the Sacrament of Confirmation the same Spirit is given us, and such strength is imparted as enables us resolutely to encounter and resist our incessant enemies, the world, the flesh and the devil. For some time in the beginning of the Church, whenever these Sacraments were administered by the Apostles, the same miraculous effects were witnessed, and they ceased only when the faith had acquired maturity and strength.

 

From what has been said of sanctifying grace, the first effect of the Sacraments, it clearly follows that there resides in the Sacraments of the New Law, a virtue more exalted and efficacious than that of the sacraments of the Old Law. Those ancient sacraments, being weak and needy elements, sanctified such as were defiled to the cleansing of the flesh, but not of the spirit. They were, therefore, instituted only as signs of those things, which were to be accomplished by our mysteries. The Sacraments of the New Law, on the contrary, flowing from the side of Christ, who, by the Holy Ghost, offered himself unspotted unto God, cleanse our consciences from dead works, to

 

serve the living God, and thus work in us, through the blood of Christ, the grace which they signify. Comparing our Sacraments, therefore, with those of the Old Law we find that they are not only more efficacious, but also more fruitful in spiritual advantages, and more august in holiness.

 

 

Second Effect: Sacramental Character

 

The second effect of the Sacraments -- which, however, is not common to all, but peculiar to three, Baptism, Confirmation, and Holy Orders -- is the character which they impress on the soul. When the Apostle says: God hath anointed us, who also hath sealed us, and given the pledge of the Spirit in our hearts, he not obscurely describes by the word sealed a character, the property of which is to impress a seal and mark.

 

This character is, as it were, a distinctive impression stamped on the soul which perpetually inheres and cannot be blotted out. Of this St. Augustine says: Shall the Christian Sacraments accomplish less than the bodily mark impressed on the soldier? That mark is not stamped on his person anew as often as he resumes the military service which he had relinquished, but the old is recognised and approved.

 

This character has a twofold effect: it qualifies us to receive or perform something sacred, and distinguishes us by some mark one from another. In the character impressed by Baptism, both effects are exemplified. By it we are qualified to receive the other Sacraments, and the Christian is distinguished from those who do not profess the faith. The same illustration is afforded by the characters impressed by Confirmation and Holy Orders. By Confirmation we are armed and arrayed as soldiers of Christ, publicly to profess and defend His name, to fight against our internal enemy and against the spiritual powers of wickedness in the high places; and at the same time we are distinguished from those who, being recently baptised, are, as it were, new-born infants. Holy Orders confers the power of consecrating and administering the Sacraments, and also distinguishes those who are invested

 

with this power from the rest of the faithful. The rule of the Catholic Church is, therefore, to be observed, which teaches that these three Sacraments impress a character and are never to be repeated.

 

 

How to Make Instruction on the Sacraments Profitable

 

On the subject of the Sacraments in general, the above are the matters on which instruction should be given. In explaining them, pastors should keep in view principally two things, which they should zealously strive to accomplish. The first is that the faithful understand the high honour, respect and veneration due to these divine and celestial gifts. The second is that, since the Sacraments have been established by the God of infinite mercy for the common salvation of all, the people should make pious and religious use of them, and be so inflamed with the desire of Christian perfection as to deem it a very great loss to be for any time deprived of the salutary use, particularly of Penance and the Holy Eucharist.

 

These objects pastors will find little difficulty in accomplishing, if they call frequently to the attention of the faithful what we have already said on the divine character and fruit of the Sacraments: first, that they were instituted by our Lord and Saviour from whom can proceed nothing but what is most perfect; further that when administered, the most powerful influence of the Holy Ghost is present, pervading the inmost sanctuary of the soul; next that they possess an admirable and unfailing virtue to cure our spiritual maladies, and communicate to us the inexhaustible riches of the Passion of our Lord.

 

Finally, let them point out, that although the whole edifice of Christian piety rests on the most firm foundation of the cornerstone; yet, unless it be supported on every side by the preaching of the divine Word and by the use of the Sacraments, it is greatly to be feared that it may to a great extent totter and fall to the ground. For as we are ushered into spiritual life by means of the Sacraments, so by the same means are we nourished and preserved, and grow to spiritual increase.

 

 

THE SACRAMENT OF BAPTISM

 

 

Importance Of Instruction On Baptism

 

From what has been hitherto said on the Sacraments in general, we may judge how necessary it is, to a proper understanding of the doctrines of the Christian faith and to the practice of Christian piety, to know what the Catholic Church proposes for our belief on each Sacrament in particular.

 

Whoever reads the Apostle carefully will unhesitatingly conclude that a perfect knowledge of Baptism is particularly necessary to the faithful. For not only frequently, but also in language the most energetic, in language full of the Spirit of God, he renews the recollection of this mystery, declares its divine character, and in it places before us the death, burial and Resurrection of. our Lord as objects both of our contemplation and imitation.

 

Pastors, therefore, can never think that they have bestowed sufficient labor and attention on the exposition of this Sacrament. Besides the Vigils of Easter and Pentecost, days on which the Church used to celebrate this Sacrament with t atest devotion and special solemnity, and on which particularly, according to ancient practice, its divine mysteries were to be explained, pastors should also take occasion at other times to make it the subject of their instructions.

 

For this purpose a most convenient opportunity would seem to present itself whenever a pastor, being about to administer this Sacrament, finds himself surrounded by a considerable number of the faithful. On such occasions, it is true, his exposition cannot embrace everything that regards Baptism; but it will then be much easier to develop one or two points when the faithful

 

can contemplate with a pious and attentive mind the meaning of those things which they hear and at the same time see it illustrated by the sacred ceremonies of Baptism. Each person, reading a lesson of admonition in the person of him who is receiving Baptism, will call to mind the promises by which he bound himself to God when he was baptised, and will reflect whether his life and conduct have been such as are promised by the profession of Christianity.

 

 

Names of this Sacrament

 

In order that the treatment of the subject. may be clear, we must explain the nature and substance of Baptism, premising, however, an explanation of the word itself.

 

The word baptism, as is well known, is of Greek derivation. Although used in Sacred Scripture to express not only that ablution which forms part of the Sacrament, but also every species of ablution, and sometimes, figuratively, to express sufferings; yet it is employed by ecclesiastical writers to designate not every sort of bodily ablution, but that which forms part of the Sacrament and is administered with the prescribed form of words. In this sense the Apostles very frequently make use of the word in accordance with the institution of Christ the Lord.

 

This Sacrament the holy Fathers designate also by other names. St. Augustine informs us that it was sometimes called the Sacrament of Faith, because by receiving it we profess our faith in all the doctrines of Christianity.

 

By others it was termed Illumination, because by the faith which we profess in Baptism the heart is illumined; for as the Apostle also says, alluding to the time of Baptism, Call to mind the former days, wherein, being illumined, you endured a great fight of afflictions Chrysostom, in his sermon to the baptised, calls it a purgation, because through it we purge away the old leaven, that we may become a new paste. He also calls it a burial, a planting, and the cross of Christ, the reasons for all which appellations may be gathered from the Epistle to the Romans.

 

St. Denis calls it the beginning of the most holy Commandments, for this obvious reason, that Baptism is, as it were, the gate through which we enter into the fellowship of the Christian life, and begin thenceforward to obey the Commandments. So much should be briefly explained concerning the name (of this Sacrament) .

 

 

Definition Of Baptism

 

With regard to the definition of Baptism although many can be given from sacred writers, nevertheless that which may be gathered from the words of our Lord recorded in John, and of the Apostle to the Ephesians, appears the most appropriate and suitable. Unless, says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God; and, speaking of the Church, the Apostle says, cleansing it by the laver of water in the word of life. Thus it follows that Baptism may be rightly and accurately defined: The Sacrament of regeneration by water in the word. By nature we are born from Adam children of wrath, but by Baptism we are regenerated in Christ, children of mercy. For He gave power to men to be made the sons of God, to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

 

 

Constituent Elements Of Baptism

 

But define Baptism as we may, the faithful are to be informed that this Sacrament consists of ablution, accompanied necessarily, according to the institution of our Lord, by certain solemn words. This is the uniform doctrine of the holy Fathers, as is proved by the following most explicit testimony of St. Augustine: The word is joined to the element, and it becomes a Sacrament.

 

It is all the more necessary to impress this on the minds of the faithful lest they fall into the common error of thinking that the baptismal water, preserved in the sacred font, constitutes the Sacrament. The Sacrament of Baptism can be said to exist only when we actually apply the water to someone by way of ablution, while using the words appointed by our Lord.

 

 

Matter of Baptism

 

Now since we said above, when treating of the Sacraments in general, that every Sacrament consists of matter and form, it is therefore necessary that pastors point out what constitutes each of these in Baptism. The matter, then, or element of this Sacrament, is any sort of natural water, which is simply and without qualification commonly called water, be it sea water, river water, water from a pond, well or fountain.

 

 

Testimony Of Scripture Concerning The Matter Of Baptism

 

For the Saviour taught that unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. The Apostle also says that the Church was cleansed by the laver of water; and in the Epistle of St. John we read these words: There are three that give testimony on earth: the spirit, and the water, and the blood. Scripture affords other proofs which establish the same truth.

 

When, however, John the Baptist says that the Lord will come who will baptise in the Holy Ghost, and in fire, that is by no means to be understood of the matter of Baptism; but should be applied either to the interior operation of the Holy Ghost, or at least to the miracle performed on the day of Pentecost, when the Holy Ghost descended on the Apostles in the form of fire, as was foretold by Christ our Lord in these words: John indeed baptised with water, but you shall be baptised with the Holy Ghost, not many days hence.

 

 

Figures

 

The same was also signified by the Lord both by figures and by prophecies, as we know from Holy Scripture. According to the Prince of the Apostles in his first Epistle, the deluge which cleansed the world because the wickedness of men was great on the earth, and all the thought of their heart was bent upon evil, was a figure and image of this water. To omit the cleansing of Naaman the Syrian, and the admirable virtue of the pool of Bethsaida, and many similar types, manifestly symbolic of this mystery, the passage through the Red Sea, according to St. Paul in his Epistle to the Corinthians, was typical of this same water.

 

 

Prophecies

 

With regard to the predictions, the waters to which the Prophet Isaias so freely invites all that thirst, and those which Ezechiel in spirit saw issuing from the Temple, and also the fountain which Zachary foresaw, open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman, were, no doubt, intended to indicate and express the salutary waters of Baptism.

 

 

Fitness

 

The propriety of constituting water the matter of Baptism, of the nature and efficacy of which it is at once expressive, St. Jerome, in his Epistle to Oceanus, proves by many arguments.

 

Upon this subject pastors can teach in the first place that water, which is always at hand and within the reach of all, was the fittest matter of a Sacrament which is necessary to all for salvation. In the next place water is best adapted to signify the effect of Baptism. It washes away uncleanness, and is, therefore, strikingly illustrative of the virtue and efficacy of Baptism, which washes away the stains of sin. We may also add that, like water which cools the body, Baptism in a great measure extinguishes the fire of concupiscence.

 

 

Chrism Added To Water For Solemn Baptism

 

But it should be noted that while in case of necessity simple water unmixed with any other ingredient is sufficient for the matter of this Sacrament, yet when Baptism is administered in public with solemn ceremonies the Catholic Church, guided by Apostolic tradition, has uniformly observed the practice of adding holy chrism which, as is clear, more fully signifies the effect of Baptism. The people should also be taught that although it may sometimes be doubtful whether this or that water be genuine, such as the perfection of the Sacrament requires, it can never be a subject of doubt that the only matter from which the Sacrament of Baptism can be formed is natural water.

 

 

Form of Baptism

 

Having carefully explained the matter, which is one of the two parts of which Baptism consists, pastors must show equal diligence in explaining the form, which is the other essential part. In the explanation of this Sacrament a necessity of increased care and study arises, as pastors will perceive, from the circumstance that the knowledge of so holy a mystery is not only in itself a source of pleasure to the faithful, as is generally the case with regard to religious knowledge, but also very desirable for almost daily practical use. As we shall explain in its proper place, circumstances often arise where Baptism requires to be administered by the laity, and most frequently by women; and it therefore becomes necessary to make all the faithful, indiscriminately, well acquainted with whatever regards the substance of this Sacrament.

 

 

Words Of The Form

 

Pastors, therefore, should teach, in clear, unambiguous language, intelligible to every capacity, that the true and essential form of Baptism is: I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost. For so it was delivered by our Lord and Saviour when, as we read in St. Matthew He gave to His Apostles the command: Going, . . . teach ye all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost.

 

By the word baptising, the Catholic Church, instructed from above, most justly understood that the form of the Sacrament should express the action of the minister; and this takes place when he pronounces the words, I baptise thee.

 

Besides the minister of the Sacrament, the person to be baptised and the principal efficient cause of Baptism should be mentioned. The pronoun thee, and the distinctive names of the Divine Persons are therefore added. Thus the complete form of the Sacrament is expressed in the words already mentioned: I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost.

 

Baptism is the work not of the Son alone, of whom St. John says, He it is that baptizeth, but of the Three Persons of the Blessed Trinity together. By saying, however, in the name, not in the names, we distinctly declare that in the Trinity there is but one Nature and Godhead. The word name is here referred not to the Persons, but to the Divine Essence, virtue and power, which are one and the same in Three Persons.

 

 

Essential And Non-Essential Words Of The Form

 

It is, however, to be observed that of the words contained in this form, which we have shown to be the complete and perfect one, some are absolutely necessary, so that the omission of them renders the valid administration of the Sacrament impossible; while others on the contrary, are not so essential as to affect its validity.

 

Of the latter kind is the word ego (I), the force of which is included in the word baptizo (I baptise). Nay more, t ek Church, adopting a different manner of expressing the form, and being of opinion that it is unnecessary to make mention of the minister, omits the pronoun altogether. The form universally used in t ek Church is: Let this servant of Christ be baptised in the name of the Father, and of the Son, and of the Holy Ghost. It appears, however, from the decision and definition of the Council of Florence, that those who use this form administer the Sacraments validly, because the words sufficiently express what is essential to the validity of Baptism, that is, the ablution which then takes place.

 

 

Baptism In The Name Of Christ

 

If at any time the Apostles baptised in the name of the Lord Jesus Christ only, we can be sure they did so by the inspiration of the Holy Ghost, in order, in the infancy of the Church, to render their preaching more illustrious by the name of Jesus Christ, and to proclaim more effectually His divine and infinite power. If, however, we examine the matter more closely, we shall find that such a form omits nothing which the Saviour Himself commands to be observed; for he who mentions Jesus Christ implies the Person of the Father, by whom, and that of the Holy Ghost, in whom, He was anointed.

 

And yet, the use of this form by the Apostles seems rather doubtful if we accept the opinions of Ambrose and Basil, holy Fathers eminent for sanctity and authority, who interpret baptism in the name of Jesus Christ to mean the Baptism instituted by Christ our Lord, as distinguished from that of John, and who say that the Apostles did not depart from the ordinary and usual form which comprises the distinct names of the Three Persons. Paul also, in his Epistle to the Galatians, seems to have expressed himself in a similar manner, when he says: As many of you as have been baptised in Christ, have put on Christ, meaning that they were baptised in the faith of Christ, but with no other form than that which the same Saviour our Lord had commanded to be observed.

 

 

Administration of Baptism

 

What has been said on the matter and form, which are required for the essence of the Sacrament, will be found sufficient for the instruction of the faithful; but as in the administration of the Sacrament the legitimate manner of ablution should also be observed, pastors should teach the doctrine of this-point also.

 

They should briefly explain that, according to the common custom and practice of the Church, Baptism may be administered in three ways, -- by immersion, infusion or aspersion.

 

Whichever of these rites be observed, we must believe that Baptism is rightly administered. For in Baptism water is used to signify the spiritual ablution which it accomplishes, and on this account Baptism is called by the Apostle a laver. Now this ablution is not more really accomplished by immersion, which was for a considerable time the practice in the early ages of the Church, than by infusion, which we now see in general use, or by aspersion, which there is reason to believe was the manner in which Peter baptised, when on one day he converted and gave Baptism to about three thousand souls.

 

It is a matter of indifference whether the ablution be performed once or thrice. For it is evident from the Epistle of St. Gregory t at to Leander that Baptism was formerly and may still be validly administered in the Church in either way. The faithful, however, should follow the practice of the particular Church to which they belong.

 

Pastors should be particularly careful to observe that the baptismal ablution is not to be applied indifferently to any part of the body, but principally to the head, which is the seat of all the internal and external senses; and also that he who baptises is to pronounce the sacramental words which constitute the form, not before or after, but when performing the ablution.

 

 

Institution Of Baptism

 

When these things have been explained, it will also be expedient to teach and remind the faithful that, in common with the other Sacraments, Baptism was instituted by Christ the Lord. On this subject the pastor should frequently teach and point out that there are two different periods of time which relate to Baptism, -- one the period of its institution by the Redeemer; the other, the establishment of the law regarding its reception.

 

 

Baptism Instituted At Christ's Baptism

 

With regard to the former, it is clear that this Sacrament was instituted by our Lord when, having been baptised by John, He gave to water the power of sanctifying. St. Gregory Nazianzen and St. Augustine ∑ testify that to water was then. imparted the power of regenerating to spiritual life. In another place St. Augustine says: From the moment that Christ is immersed in water, water washes away all sins. And again: The Lord is baptised, not because He had need to be cleansed, but in order that, by the contact of His pure flesh, He might purify the waters and impart to them the power of cleansing.

 

A very strong argument to prove that Baptism was then instituted by our Lord might be afforded by the fact the most Holy Trinity, in whose name Baptism is conferred, manifested Its divine presence on that occasion. The voice of the Father was heard, the Person of the Son was present, the Holy Ghost descended in the form of a dove; and the heavens, into which we are enabled to enter by Baptism, were thrown open.

 

Should anyone desire to know how our Lord has endowed water with a virtue so great, so divine, this indeed transcends the power of the human understanding. Yet this we can know, that when our Lord was baptised, water, by contact with His most holy and pure body, was consecrated to the salutary use of Baptism, in such a way, however, that, although instituted before the Passion, we must believe that this Sacrament derives all its virtue and efficacy from the Passion, which is the consummation, as it were, of all the actions of Christ.

 

 

Baptism Made Obligatory After Christ's Resurrection

 

The second period to be distinguished, that is, the time when the law of Baptism was made, also admits of no doubt. Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptising them in the name of the Father, and of the Son, and of the Holy Ghost, the law of Baptism became obligatory on all who were to be saved.

 

This is inferred from the authority of the Prince of the Apostles when he says: Who hath regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead;' and also from what Paul says of the Church: He delivered himself up for it: that he might sanctify it, cleansing it by the laver of water in the word of life. By both Apostles the obligation of Baptism seems to be referred to the time which followed the death of our Lord. Hence we can have no doubt that the words of the Saviour: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God, refer also to the same time which was to follow after His Passion.

 

 

Reflection

 

If, then, pastors explain these truths accurately, there can be no doubt that the faithful will recognise the high dignity of this Sacrament and venerate it with the most profound piety, particularly when they reflect that each of them receives in Baptism by the interior operation of the Holy Ghost the same glorious and most ample gifts which were so strikingly manifested by miracles at the Baptism of Christ the Lord.

 

Were our eyes, like those of the servant of Eliseus, opened to see heavenly things, who can be supposed so senseless as not to be lost in rapturous admiration of the divine mysteries of Baptism ! When, therefore, the riches of this Sacrament are unfolded to the faithful by the pastor, so as to enable them to behold them, if not with the eyes of the body, yet with those of the soul illumined by the light of faith, may we not anticipate similar results ?

 

 

The Ministers of Baptism

 

In the next place, it appears not only expedient, but necessary to say who are ministers of this Sacrament; both in order that those to whom this office is specially confided may study to perform its functions religiously and holily; and that no one, outstepping, as it were, his proper limits, may unseasonably take possession of, or arrogantly assume, what belongs to another; for, as the Apostle teaches, order is to be observed in all things.

 

 

Bishops And Priests The Ordinary Ministers

 

The faithful, therefore, are to be informed that of those (who administer Baptism) there are three gradations. Bishops and priests hold the first place. To them belongs the administration of this Sacrament, not by any extraordinary concession of power, but by right of office; for to them, in the persons of the Apostles, was addressed the command of our Lord: Go, baptise. Bishops, it is true, in order not to neglect the more weighty charge of instructing the faithful, have generally left its administration to priests. But the authority of the Fathers and the usage of the Church prove that priests exercise this function by their own right, so much so that they may baptise even in the presence of the Bishop. Ordained to consecrate the Holy Eucharist, the Sacrament of peace and unity, it was fitting that they be invested with power to administer all those things which are required to enable others to participate in that peace and unity. If, therefore, the Fathers have at any time said that without the leave of the Bishop the priest has not the right to baptise, they are to be understood to speak of that Baptism only which was administered on certain days of the year with solemn ceremonies.

 

 

Deacons Extraordinary Ministers Of Baptism

 

Next among the ministers are deacons, for whom, as numerous decrees of the holy Fathers attest it is not lawful without the permission of the Bishop or priest to administer this Sacrament.

 

 

Ministers In Case Of Necessity

 

Those who may administer Baptism in case of necessity, but without its solemn ceremonies, hold the last place; and in this class are included all, even the laity, men and women, to whatever sect they may belong. This office extends in case of necessity, even to Jews, infidels and heretics, provided, however, they intend to do what the Catholic Church does in that act of her ministry. These things were established by many decrees of the ancient Fathers and Councils; and the holy Council of Trent denounces anathema against those who dare to say, that Baptism, even when administered by heretics, in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true Baptism.

 

And here indeed let us admire the supreme goodness and wisdom of our Lord. Seeing the necessity of this Sacrament for all, He not only instituted water, than which nothing can be more common, as its matter, but also placed its administration within the power of all. In its administration, however, as we have already observed, all are not allowed to use the solemn ceremonies; not that rites and ceremonies are of higher dignity, but because they are less necessary than the Sacrament.

 

Let not the faithful, however, imagine that this office is given promiscuously to all, so as to do away with the propriety of observing a certain precedence among those who are its ministers. When a man is present a woman should not baptise; an ecclesiastic takes precedence over a layman, and a priest over a simple ecclesiastic. Midwives, however, when accustomed to its administration, are not to be found fault with if sometimes, when a man is present who is unacquainted with the manner of its administration, they perform what may otherwise appear to belong more properly to men.

 

 

The Sponsors at Baptism

 

Besides the ministers who, as just explained, confer Baptism, another class of persons, according to the most ancient practice of the Church, is admitted to assist at the baptismal font. In former times these were commonly called by sacred writers receivers, sponsors or sureties, and are now called godfathers and godmothers. As this is an office pertaining almost to all the laity, pastors should explain it with care, so that the faithful may understand what is chiefly necessary for its proper performance.

 

 

Why Sponsors Are Required At Baptism

 

In the first instance it should be explained why at Baptism, besides those who administer the Sacrament, godparents and sponsors are also required. The propriety of the practice will at once appear to all if they recollect that Baptism is a spiritual regeneration by which we are born children of God; for of it St. Peter says: As newborn infants, desire the rational milk without guile. As, therefore, every one, after his birth, requires a nurse and instructor by whose assistance and attention he is brought up and formed to learning and useful knowledge, so those, who, by the waters of Baptism, begin to live a spiritual life should be entrusted to the fidelity and prudence of some one from whom they may imbibe the precepts of the Christian religion and may be brought up in all holiness, and thus grow gradually in Christ, until, with the Lord's help, they at length arrive at perfect manhood.

 

This necessity must appear still more imperative, if we recollect that pastors, who are charged with the public care of parishes have not sufficient time to undertake the private instruction of children in the rudiments of faith.

 

 

Antiquity Of This Law

 

Concerning this very ancient practice we have this noteworthy testimony of St. Denis: It occurred to our divine leaders (so he called the Apostles), and they in their wisdom ordained that infants should be introduced (into the Church) in this holy manner that their natural parents should deliver them to the care of some one well skilled in divine things, as to a master under whom, as a spiritual father and guardian of his salvation in holiness, the child should lead the remainder of his life. The same doctrine is confirmed by the authority of Hyginus.

 

 

Affinity Contracted By Sponsors

 

The Church, therefore, in her wisdom has ordained that not only the person who baptises contracts a spiritual affinity with the person baptised, but also the sponsor with the godchild and its natural parents, so that between all these marriage cannot be lawfully contracted, and if contracted, it is null and void.

 

 

Duties Of Sponsors

 

The faithful are also to be taught the duty of sponsors; for such is the negligence with which this office is treated in the Church that only the bare name of the function remains, while none seem to have the least idea of its sanctity. Let all sponsors, then, at all times recollect that they are strictly bound by this law to exercise a constant vigilance over their spiritual children, and carefully to instruct them in the maxims of a Christian life; so that these may show themselves throughout life to be what their sponsors promised in the solemn ceremony.

 

On this subject let us hear the words of St. Denis. Speaking in the person of the sponsor he says: I promise, by my constant exhortations to induce this child, when he comes to a knowledge of religion, to renounce every thing opposed (to his Christian calling) and to profess and perform the sacred promises which he now makes.

 

St. Augustine also says: I most especially admonish you, men and women, who have acquired godchildren through Baptism, to consider that you stood as sureties before God, for those whom you received at the sacred font. Indeed it preeminently becomes every man, who undertakes any office, to be indefatigable in the discharge of its duties; and he who promised to be the teacher and guardian of another should never allow to be deserted him whom he once received under his care and protection as long as he knows the latter to stand in need of either.

 

Speaking of this same duty of sponsors, St. Augustine sums up in a few words the lessons of instruction which they are bound to impart to their spiritual children. They ought, he says, to admonish them to observe chastity, love justice, cling to charity; and above all they should teach them the Creed, the Lord's Prayer, the Ten Commandments, and the rudiments of the Christian religion.

 

 

Who May Not Be Sponsors

 

It is easy, therefore, to decide who are inadmissible to this holy guardianship, that is, those who are unwilling to discharge its duties with fidelity, or who cannot do so with care and accuracy.

 

Wherefore, besides the natural parents, who, to mark t at difference that exists between this spiritual and the carnal bringing up of youth, are not permitted to undertake this charge, heretics, Jews and infidels are on no account to be admitted to this office, since their thoughts and efforts are continually employed in darkening by falsehood the true faith and in subverting all Christian piety.

 

 

Number Of Sponsors

 

The number of sponsors is limited by the Council of Trent to one godfather or one godmother, or at most, to a godfather and a godmother; because a number of teachers may confuse the order of discipline and instruction, and also because it was necessary to prevent the multiplication of affinities which would impede a wider diffusion of society by means of lawful marriage.

 

 

Necessity of Baptism

 

If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that the law of Baptism, as established by our Lord, extends to all, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

 

 

Infant Baptism: It's Necessity

 

That this law extends not only to adults but also to infants and children, and that the Church has received this from Apostolic tradition, is confirmed by the unanimous teaching and authority of the Fathers.

 

Besides, it is not to be supposed that Christ the Lord would have withheld the Sacrament and grace of Baptism from children, of whom He said: Suffer the little children, and forbid them not to come to me; for the kingdom of heaven is for such; į whom also He embraced, upon whom He imposed hands, to whom He gave His blessing.

 

Moreover, when we read that an entire family was baptised by Paul, it is sufficiently obvious that the children of the family must also have been cleansed in the saving font.

 

Circumcision, too, which was a figure of Baptism, affords strong argument in proof of this practice. That children were circumcised on the eighth day is universally known. If then circumcision, made by hand, in despoiling of the body of the flesh, was profitable to children, it is clear that Baptism, which is the circumcision of Christ, not made by hand, is also profitable to them.

 

Finally, as the Apostle teaches, if by one man's offence death reigned through one, much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ. If, then, through the transgression of Adam, children inherit original sin, with still stronger reason can they attain through Christ our Lord grace and justice that they may reign in life. This, however, cannot be effected otherwise than by Baptism.

 

Pastors, therefore, should inculcate the absolute necessity of ad- ministering Baptism to infants, and of gradually forming their tender minds to piety by education in the Christian religion. For according to these admirable words of the wise man: A young man according to his way, even when he is old, he will not depart from it.

 

 

Infants Receive The Graces Of Baptism

 

It may not be doubted that in Baptism infants receive the mysterious gifts of faith. Not that they believe with the assent of the mind, but they are established in the faith of their parents, if the parents profess the true faith; if not--to use the words of St. Augustine,--then in that of the universal society of the saints; for they are rightly said to be presented for Baptism by all those to whom their initiation in that sacred rite is a source of joy, and by whose charity they are united to the communion of the Holy Ghost.

 

 

Baptism Of Infants Should Not Be Delayed

 

The faithful are earnestly to be exhorted to take care that their children be brought to the church, as soon as it can be done with safety, to receive solemn Baptism. Since infant children have no other means of salvation except Baptism, we may easily understand how grievously those persons sin who permit them to remain without the grace of the Sacrament longer than necessity may require, particularly at an age so tender as to be exposed to numberless dangers of death.

 

 

Baptism Of Adults

 

With regard to those of adult age who enjoy the perfect use of reason, persons, namely, born of infidel parents, the practice of the primitive Church points out that a different manner of proceeding should be followed. To them the Christian faith is to be proposed; and they are earnestly to be exhorted, persuaded and invited to embrace it.

 

 

They Should Not Delay Their Baptism Unduly

 

If converted to the Lord God, they are then to be admonished not to defer the Sacrament of Baptism beyond the time prescribed by the Church. For since it is written, delay not to be converted to the Lord, and defer it not from day to day, they are to be taught that in their regard perfect conversion consists in regeneration by Baptism. Besides, the longer they defer Baptism, the longer are they deprived of the use and graces of the other Sacraments, by which the Christian religion is practised, since the other Sacraments are accessible through Baptism only.

 

They are also deprived of the abundant fruits of Baptism, the waters of which not only wash away all the stains and defilements of past sins, but also enrich us with divine grace which enables us to avoid sin for the future and preserve righteousness and innocence, which constitute the sum of a Christian life, as all can easily understand.

 

 

Ordinarily They Are Not Baptised At Once

 

On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.

 

Nay, this delay seems to be attended with some advantages. And first, since the Church must take particular care that none approach this Sacrament through hypocrisy and dissimulation, the intentions of such as seek Baptism, are better examined and ascertained. Hence it is that we read in the decrees of ancient Councils that Jewish converts to the Catholic faith, before admission to Baptism, should spend some months in the ranks of the catechumens.

 

Furthermore, the candidate for Baptism is thus better instructed in the doctrine of the faith which he is to profess, and in the practices of the Christian life. Finally, when Baptism is administered to adults with solemn ceremonies on the appointed days of Easter and Pentecost only greater religious reverence is shown to the Sacrament.

 

 

In Case Of Necessity Adults May Be: Baptised At Once

 

Sometimes, however, when there exists a just and necessary cause, as in the case of imminent danger of death, Baptism is not to be deferred, particularly if the person to be baptised is well instructed in the mysteries of faith. This we find to have been done by Philip, and by the Prince of the Apostles, when without any delay, the one baptised the eunuch of Queen Candace; the other, Cornelius, as soon as they expressed a wish to embrace the faith.

 

 

Dispositions for Baptism

 

 

Intention

 

The faithful are also to be instructed in the necessary dispositions for Baptism. In the first place they must desire and intend to receive it; for as in Baptism we all die to sin and resolve to live a new life, it is fit that it be administered to those only who receive it of their own free will and accord; it is to be forced upon none. Hence we learn from holy tradition that it has been the invariable practice to administer Baptism to no individual without previously asking him if he be willing to receive it. This disposition even infants are presumed to have, since the will of the Church, which promises for them, cannot be mistaken.

 

Insane, delirious persons who were once of sound mind and afterwards became deranged, having in their present state no wish to be baptised, are not to be admitted to Baptism, unless in danger of death. In such cases, if previous to insanity they give intimation of a wish to be baptised, the Sacrament is to be administered; without such indication previously given it is not to be administered. The same rule is to be followed with regard to persons who are unconscious.

 

But if they (the insane) never enjoyed the use of reason, the authority and practice of the Church decide that they are to be baptised in the faith of the Church, just as children are baptised before they come to the use of reason.

 

 

Faith

 

Besides a wish to be baptised, in order to obtain the grace of the Sacrament, faith is also necessary. Our Lord and Saviour has said: He that believes and is baptised shall be saved.

 

 

Repentance

 

Another necessary condition is repentance for past sins, and a fixed determination to avoid all sin in the future. Should anyone desire Baptism and be unwilling to correct the habit of sinning, he should be altogether rejected. For nothing is so opposed to the grace and power of Baptism as the intention and purpose of those who resolve never to abandon sin.

 

Seeing that Baptism should be sought with a view to put on Christ and to be united to Him, it is manifest that he who purposes to continue in sin should justly be repelled from the sacred font, particularly since none of those things which belong to Christ and His Church are to be received in vain, and since we well understand that, as far as regards sanctifying and saving grace, Baptism is received in vain by him who purposes to live according to the flesh, and not according to the spirit. As far, however, as the Sacrament is concerned, if the person who is rightly baptised intends to receive what the Church administers, he without doubt validly receives the Sacrament.

 

Hence, to the vast multitude who, in compunction of heart, as the Scripture says, asked him and the other Apostles what they should do, the Prince of the Apostles answered: Do penance and be baptised every one of you; and in another place he said: Be penitent, therefore, and be converted, that your sins may be blotted out. Writing to the Romans, St. Paul also clearly shows that he who is baptised should entirely die to sin; and he therefore admonishes us not to yield our members as instruments of iniquity unto sin, but present ourselves to God, as those who are alive from the dead.

 

 

Advantages To Be Derived From These Reflections

 

Frequent reflection upon these truths cannot fail, in the first place, to fill the minds of the faithful with admiration for the infinite goodness of God, who, uninfluenced by any other consideration than that of His mercy, gratuitously bestowed upon us, undeserving as we are, a blessing so extraordinary and divine as that of Baptism.

 

If in the next place they consider how spotless should be the lives of those who have been made the objects of such munificence, they cannot fail to be convinced of the special obligation imposed on every Christian to spend each day of his life in such sanctity and fervour, as if on that very day he had received the Sacrament and grace of Baptism.

 

 

Effects of Baptism

 

To inflame the minds of the faithful, however, with a zeal for true piety, pastors will find no means more efficacious than an accurate exposition of the effects of Baptism.

 

The effects of Baptism should be frequently explained, in order that the faithful may be rendered more sensible of the high dignity to which they have been raised, and may never suffer themselves to be cast down therefrom by the snares or assaults of Satan.

 

 

First Effect Of Baptism: Remission Of Sin

 

They are to be taught, in the first place, that such is the admirable efficacy of this Sacrament that it remits original sin and actual guilt, however unthinkable its enormity may seem.

 

This was foretold long before by Ezechiel, through whom God said: I will pour upon you clean water, and you shall be cleansed from all your filthiness. The Apostle also, writing to the Corinthians, after having enumerated a long catalogue of sins, adds: such you were, but you are washed, but you are sanctified.

 

That such was at all times the doctrine handed down by holy Church is clear. By the generation of the flesh, says St. Augustine in his book On the Baptism of Infants, we contract original sin only; by the regeneration of the Spirit, we obtain forgiveness not only of original, but also of actual sins. St. Jerome also, writing to Oceanus, says: all sins are forgiven in Baptism.

 

To remove all further doubt on the subject, the Council of Trent, after other Councils had defined this, declared it anew, pronouncing anathema against those who should presume to think otherwise, or should dare to assert that although sin is forgiven in Baptism, it is not entirely removed or totally eradicated, but is cut away in such a manner as to leave its roots still fixed in the soul. To use the words of the same holy Council, God hates nothing in those who are regenerated; for there remains nothing deserving of condemnation in those who are truly buried with Christ by Baptism unto 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, become innocent, spotless, pure, upright, and beloved of God.

 

 

Concupiscence Which Remains After Baptism Is No Sin

 

We must confess, however, that concupiscence, or the fuel of sin, still remains, as the Council declares in the same place. But concupiscence does not constitute sin, for, as St. Augustine observes, in children who have been baptised the guilt of concupiscence is removed, (the concupiscence itself) remains for probation; and in another place he says: the guilt of concupiscence is pardoned in Baptism, but its infirmity remains. For concupiscence which is the effect of sin is nothing more than an appetite of the soul in itself repugnant to reason. But if it is not accompanied by the consent of the will or by negligence, it is very far from being sin.

 

When St. Paul says, I did not know concupiscence, if the law did not say: Thou shalt not covet, he speaks not of concupiscence itself, but of the fault of the will.

 

The same doctrine is taught by St. Gregory when he says: If there are any who assert that in Baptism sin is but superficially effaced, what could be more untrue than their statement? By the Sacrament of faith the soul, entirely freed from sin, adheres to God alone. In proof of this doctrine he has recourse to the testimony of our Saviour who says in St. John: He that is -washed, needeth not but to wash his feet, but is clean wholly.

 

 

Further Proof Of The First Effect Of Baptism

 

Should anyone desire a striking figure and image (of the efficacy of Baptism) let him consider the history of Naaman the Syrian leper, of whom the Scriptures inform us that when he had washed seven times in the waters of the Jordan he was so cleansed from his leprosy that his flesh became like the flesh of a child.

 

The remission of all sin, original and actual, is therefore the peculiar effect of Baptism. That this was the object of its institution by our Lord and Saviour is clearly stated by the Prince of the Apostles, to say nothing of other testimonies, when he says: Do penance and be baptised every one of you, in the name of Jesus Christ, for the remission of sins.

 

 

The Second Effect Of Baptism: Remission Of All Punishment Due To Sin

 

In Baptism not only is sin forgiven, but with it all the punishment due to sin is mercifully remitted by God. To communicate the efficacy of the Passion of Christ our Lord is an effect common to all the Sacraments; but of Baptism alone does the Apostle say, that by it we die and are buried together with Christ.

 

Hence holy Church has always understood that to impose those works of piety, usually called by the holy Fathers works of satisfaction, on one who is to be cleansed in Baptism, would be injurious to this Sacrament in the highest degree.

 

Nor is there any discrepancy between the doctrine here taught and the practice of the primitive Church, which of old commanded the Jews, when preparing for Baptism, to observe a fast of forty successive days. (The fast thus imposed) was not enjoined as a work of satisfaction; but those who had received Baptism were thus admonished to devote some time to the uninterrupted exercise of fasting and prayer in honour of so great a Sacrament.

 

 

Baptism Does Not Exempt From Penalties Of The Civil Law

 

Although the remission by Baptism of the punishments due to sin cannot be questioned, we are not to infer that it exempts an offender from the punishments decreed by civil tribunals for some grave crime. Thus a person sentenced to death is not rescued by Baptism from the penalty ordained by the law.

 

We cannot, however, too highly commend the religion and piety of those rulers who remit the sentence of the law, that the glory of God may be the more strikingly displayed in His Sacraments.

 

 

Baptism Remits The Punishment Due To Original Sin After Death

 

Baptism also remits all the punishment due to original sin after this life, for through the merit of the death of our Lord we are able to attain this blessing. By Baptism, as we have already said, we die with Christ. For if, says the Apostle, we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

 

 

Baptism Does Not Free Us From The Miseries Of Life

 

Should it be asked why immediately after Baptism we are not exempt in this mortal life from misfortunes and restored by the influence of this sacred ablution to that state of perfection in which Adam, the father of the human race, was placed before his fall, the answer will be that there are two chief reasons for this.

 

In the first place we who by Baptism are united to, and become members of Christ's body, should not be more honoured than our Head. Now Christ our Lord, although clothed from His birth with the plenitude of grace and truth, was not divested of human infirmity which He assumed, until, having suffered and died, He rose to the glory of immortality. It cannot appear extraordinary, therefore, if the faithful, even after they have received the grace of justification by Baptism, are clothed with frail and perishable bodies until, having undergone many labours for the sake of Christ, and having closed their earthly career, they are recalled to life and found worthy to enjoy with Him an eternity of bliss.

 

The second reason why bodily infirmity, disease, sense of pain and motions of concupiscence remain after Baptism is that in them we may have the seed and material of virtue from which we shall hereafter receive a more abundant harvest of glory and more ample rewards. When, with patient resignation, we bear all the trials of life, and, aided by the divine assistance, subject to the dominion of reason the rebellious desires of the heart, we ought to cherish an assured hope that if, with the Apostle we shall have fought a good fight, finished the course, and kept the faith, the Lord, the just judge, will render to us on that day a crown of justice which is laid up for us.

 

Such seems to have been the divine plan with regard to the children of Israel. God delivered them from the of Egypt, having drowned Pharaoh and his hosts in the sea; yet He did not conduct them immediately into the happy land of promise; He first tried them by a variety and multiplicity of sufferings. And when He afterwards placed them in possession of the promised land and expelled the previous inhabitants from their native territories, yet He left a few other nations whom the Israelites could not exterminate, in order that His people might always have occasion to exercise fortitude and warlike courage.

 

We may add that if, to the heavenly gifts with which the soul is adorned in Baptism, were joined temporal advantages, there would be good reason to doubt whether many might not approach Baptism with a view to obtain such advantages in this life, rather than the glory to be hoped for in the next; whereas the Christian should always propose to himself, not these delusive and uncertain goods which are seen, but the solid and eternal ones which are not seen.

 

 

Baptism A Source Of Happiness To The Christian Even In This Life

 

This life, however, although full of misery, does not lack its pleasures and joys. To us, who by Baptism are engrafted as branches on Christ's what could be more pleasing or desirable than, taking up the cross upon our shoulders, to follow Him as our leader, fatigued by no labor, retarded by no danger, in ardent pursuit of the rewards of our high vocation; some to receive the laurel of virginity, others the crown of teaching and preaching, some the palm of martyrdom, others the honours appropriate to their respective virtues? These splendid titles of exalted dignity none of us should receive, had we not contended in the race of this calamitous life and stood unconquered in the conflict.

 

 

Third Effect Of Baptism: Grace Of Regeneration

 

But to return to the effects of Baptism, it should be taught that by virtue of this Sacrament we are not only delivered from what are justly deemed t atest of all evils, but are also enriched with invaluable goods and blessings. Our souls are replenished with divine grace, by which we are rendered just and children of God and are made heirs to eternal salvation. For it is written: He that believeth and is baptised, shall be saved, and the Apostle testifies that the Church is cleansed by the laver of water in the word of life. Now according to the definition of the Council of Trent, which under pain of anathema we are bound to believe, grace not only remits sin, but is also a divine quality inherent in the soul, and, as it were, a brilliant light that effaces all those stains which obscure the lustre of the soul, investing it with increased brightness and beauty. This is also a clear inference from the words of Scripture when it says that grace is poured forth, and also when it usually calls grace, the pledge of the Holy Ghost.

 

 

Fourth Effect Of Baptism: Infused Virtues And Incorporation With Christ

 

This grace is accompanied by a most splendid train of all virtues, which are divinely infused into the soul along with grace. Hence, when writing to Titus, the Apostle says: He saved us by the laver of regeneration and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour. St. Augustine, in explanation of the words, poured forth abundantly, says: that is, for the remission of sins and for abundance of virtues.

 

By Baptism we are also united to Christ, as members to their Head. As therefore from the head proceeds the power by which the different members of the body are moved to the proper performance of their respective functions, so from the fullness of Christ the Lord are diffused divine grace and virtue through all those who are justified, qualifying them for the performance of all the duties of Christian piety.

 

 

Why The Practice Of Virtue Is Difficult Even After Baptism

 

Though we are thus supported by a powerful array of virtues, it should not excite our surprise if we cannot, without much labor and difficulty, undertake, or at least, perform acts of piety and of moral virtue. If this is so, it is not because the goodness of God has not bestowed on us the virtues from which these good works proceed; but because there still remains after Baptism a severe conflict of the flesh against the spirit, in which, however, it would not become a Christian to be dispirited or grow faint.

 

Relying on the divine goodness we should confidently hope that by a constant habit of leading a holy life the time will come when whatever things are modest, whatever just, whatever holy, will also prove easy and agreeable. Let these be the subjects of our willing consideration, the objects of our cheerful practice, that the God of peace may be with us.

 

 

Fifth Effect Of Baptism: Character Of Christian

 

By Baptism, moreover, we are sealed with a character that can never be effaced from the soul. On this point, however, we need not speak at length, for what we have already sufficiently said on the subject, when treating of the Sacraments in general, may be applied here.

 

 

Baptism Not To Be Repeated

 

Since on account of the nature and efficacy of this character it has been defined by the Church that this Sacrament is on no account to be reiterated, pastors should frequently and diligently admonish the faithful on this subject, lest at any time they may be led into error.

 

This doctrine is taught by the Apostle when he says: One Lord, one faith, one baptism. Again, when exhorting the Romans, that being dead in Christ by Baptism they should take care not to lose the life which they had received from Him, he says: In that Christ died unto sin, he died once. These words seem clearly to signify that as Christ cannot die again, neither can we die again by Baptism. Hence the holy Church also openly professes that she believes one Baptism. That this agrees with the nature of the thing and with reason is understood from the very idea of Baptism, which is a spiritual regeneration. As then, by virtue of the laws of nature, we are generated and born but once, and, as St. Augustine observes, there is no returning to the womb; so, in like manner, there is but one spiritual generation, and Baptism is never at any time to be repeated.

 

 

In Conditional Baptism The Sacrament Is Not Repeated

 

Nor let anyone suppose that it is repeated by the Church when she baptises anyone whose previous Baptism was doubtful, making use of this formula: If thou art baptised, I baptise thee not again but if thou art not yet baptised, I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost. In such cases Baptism is not to be considered as impiously repeated, but as holily, yet conditionally, administered.

 

In this connection, however, there are some matters, in which, to the very great injury of the Sacrament, abuses are of almost daily occurrence, and which therefore demand the diligent attention of pastors. For there are not wanting those who think that no sin is committed if they indiscriminately administer conditional Baptism. Hence if an infant be brought to them, they think that no inquiry need be made as to whether it was previously baptised, but proceed immediately to baptise the child. Nay more, although they be well aware that the Sacrament was administered at home, they do not hesitate to repeat its administration in the Church conditionally, making use of the solemn ceremonies of the Church.

 

This certainly they cannot do without sacrilege and without incurring what theologians call an irregularity. According to the authority of Pope Alexander the conditional form of Baptism is to be used only when after due inquiry doubts are entertained as to the validity of the previous Baptism. In no other case is it ever lawful to administer Baptism a second time, even conditionally.

 

 

Sixth Effect Of Baptism: Opening The Gates Of Heaven

 

Besides the other advantages which accrue to us from Baptism, the last, to which all the others seem to be referred, is that it opens to us the portals of heaven which sin had closed against us.

 

 

Effects Of Baptism Foreshadowed In The Baptism Of Christ

 

These effects which are wrought in us by virtue of Baptism are distinctly marked by the circumstances which, as the Gospel relates, accompanied the Baptism of our Saviour. The heavens were opened and the Holy Ghost appeared descending upon Christ our Lord in the form of a dove. By this we are given to understand that to those who are baptised are imparted the gifts of the Holy Spirit, that to them are opened the gates of heaven. The baptised, it is true, do not enter heaven immediately after Baptism, but in due season. When they shall have been freed from all misery which is incompatible with a state of bliss, they shall exchange a mortal for an immortal life.

 

 

Measure In Which Those Effects Are Obtained

 

These are the fruits of Baptism, which, if we consider the efficacy of the Sacrament, are, no doubt, equally common to all; but if we consider the dispositions with which it is received, it is no less certain that all do not share to the same extent in these heavenly gifts and graces.

 

 

Ceremonies of Baptism

 

 

Their Importance

 

It now remains to explain, clearly and concisely, what is to be taught concerning the prayers, rites, and ceremonies of this Sacrament. To rites and ceremonies may, in some measure, be applied what the Apostle says of the gift of tongues, that it is unprofitable to speak, unless the faithful understand. They present an image, and convey the signification of the things that are done in the Sacrament; but if the people do not understand the force and meaning of these signs, there is but little advantage derived from ceremonies. Pastors should take care, therefore, to make them understood and to impress the minds of the faithful with a conviction that, although ceremonies are not of absolute necessity, they are of very great importance and deserve great veneration.

 

This the authority of those by whom they were instituted, who were, no doubt, the Apostles, and also the object of their institution, sufficiently prove. It is manifest that ceremonies contribute to the more religious and holy administration of the Sacraments, serve to place, as it were, before the eyes the exalted and inestimable gifts which they contain, and impress on the minds of the faithful a deeper sense of the boundless beneficence of God.

 

 

Three Classes Of Ceremonies In Baptism

 

In order that the pastor's instructions may follow a certain plan and that the people may find it: easier to remember his words, all the ceremonies and prayers which the Church uses in the administration of Baptism are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font; the second, such as are used at the font; the third, those that usually follow the administration of the Sacrament.

 

 

Ceremonies That Are Observed Before Coming To The Font: Consecration Of Baptismal Water

 

In the first place, then, the water to be used in Baptism should be prepared. The baptismal font is consecrated with the oil of mystic unction; not, however, at all times, but, according to ancient usage, only on certain feasts, which are justly deemed t atest and the most holy solemnities in the year. The water of Baptism was consecrated on the vigils of those feasts; and on those days alone, except in cases of necessity, it was also the practice of the ancient Church to administer Baptism. But although the Church, on account of the dangers to which life is continually exposed, has deemed it expedient to change her discipline in this respect, she still observes with t atest solemnity the festivals of Easter and Pentecost on which the baptismal water is to be consecrated.

 

 

The Person To Be Baptised Stands At The Church Door

 

After the consecration of the water the other ceremonies that precede Baptism are next to be explained. The persons to be baptised are brought or conducted a to the door of the church and are strictly forbidden to enter, as unworthy to be admitted into the house of God, until they have cast off the yoke of the most degrading servitude and devoted themselves unreservedly to Christ the Lord and His most just authority.

 

 

Catechetical Instruction

 

The priest then asks what they demand of the Church; and having received the answer, he first instructs them in the doctrines of the Christian faith, of which a profession is to be made in Baptism.

 

This the priest does in a brief catechetical instruction, a practice which originated, no doubt, in the precept of our Lord addressed to His Apostles: Go ye into the whole world, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. From this command we may learn that Baptism is not to be administered until, at least, the principal truths of our religion are explained.

 

But as the catechetical form consists of many interrogations, if the person to be instructed be an adult, he himself answers; if an infant, the sponsor answers for him according to the prescribed form and makes the solemn promise.

 

 

The Exorcism

 

The exorcism comes next in order. It consists of words of sacred and religious import and of prayers, and is used to expel the devil, to weaken and crush his power.

 

 

The Salt

 

To the exorcism are added other ceremonies, each of which, being mystical, has its own clear signification. When, for instance, salt is put into the mouth of the person to be baptised, this evidently means that, by the doctrines of faith and by the gift of grace, he shall be delivered from the corruption of sin, shall experience a relish for good works, and shall be delighted with the food of divine wisdom.

 

 

The Sign Of The Cross

 

Next his forehead, eyes, breast, shoulders and ears are signed with the sign of the cross, to declare, that by the mystery of Baptism, the senses of the person baptised are opened and strengthened, to enable him to receive God, and to understand and observe His Commandments.

 

 

The Saliva

 

His nostrils and ears are next touched with spittle, and he is then immediately admitted to the baptismal font. By this ceremony we understand that, as sight was given to the blind man mentioned in the Gospel, whom the Lord after He had spread clay on his eyes commanded to wash them in the waters of Siloe, so through the efficacy of holy Baptism a light is let in on the mind, which enables it to discern heavenly truth.

 

 

The Ceremonies Observed After Coming To The Font

 

After the performance of these ceremonies the persons to be baptised approach the baptismal font, at which are performed other rites and ceremonies which present a summary of the Christian religion.

 

 

The Renunciation Of Satan

 

Three distinct times the person to be baptised is asked by the priest: Dost thou renounce Satan, and all his works, and all his pomps? To each of which he, or the sponsor in his name, replies, I renounce. Whoever, then, purposes to enlist, under the standard of Christ, must first of all, enter into a sacred and solemn engagement to renounce the devil and the world, and always to hold them in utter detestation as his worst enemies.

 

 

The Profession Of Faith

 

Next, standing at the baptismal font, he is interrogated by the priest in these words: Dost thou believe in God, the Father Almighty? To which he answers: I believe. Being similarly questioned on the remaining Articles of the Creed, he solemnly professes his faith. These two promises contain, it is clear, the sum and substance of the law of Christ.

 

 

The Wish To Be Baptised

 

When the Sacrament is now about to be administered, the priest asks the candidate if he wishes to be baptised. After an answer in the affirmative has been given by him, or, if he is an infant, by the sponsor, the priest immediately performs the salutary ablution, in the name of the Father, and of the Son, and of the Holy Ghost.

 

As man, by yielding the assent of his will to the wicked suggestions of Satan, fell under a just sentence of condemnation; so God will have none enrolled in the number of His soldiers but those whose service is voluntary, that by a willing obedience to His commands they may obtain eternal salvation.

 

 

The Ceremonies That Follow Baptism: Chrism

 

After the person has been baptised, the priest anoints the crown of his head with chrism, thus giving him to understand, that from that day he is united as a member to Christ, His Head, and ingrafted on His body; and that he is, therefore, called a Christian from Christ, as Christ is so called from chrism. What the chrism signifies, the prayers then offered by the priest, as St. Ambrose observes, sufficiently explain.

 

 

The White Garment

 

On the person baptised the priest then puts a white garment saying: Receive this white garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ; that thou mayest have eternal life. Instead of a white garment, infants, because not formally dressed, receive a white cloth, accompanied by the same words.

 

According to the teaching of the Fathers this symbol signifies the glory of the resurrection to which we are born by Baptism, the brightness and beauty with which the soul, when purified from the stains of sin, is invested in Baptism, and the innocence and integrity which the person who has received Baptism should preserve throughout life.

 

 

The Lighted Candle

 

A lighted taper is then put into the hand of the baptised to signify that faith, inflamed by charity, which is received in Baptism, is to be fed and augmented by the exercise of good works.

 

 

The Name Given In Baptism

 

Finally, a name is given the person baptised. It should be taken from some person whose eminent sanctity has given him a place in the catalogue of the Saints. The similarity of name will stimulate each one to imitate the virtues and holiness of the Saint, and, moreover, to hope and pray that he who is the model for his imitation will also be his advocate and watch over the safety of his body and soul.

 

Wherefore those are to be reproved who search for the names of heathens, especially of those who were t atest monsters of iniquity, to bestow upon their children. By such conduct they practically prove how little they regard Christian piety when they so fondly cherish the memory of impious men, as to wish to have their profane names continually echo in the ears of the faithful.

 

 

Recapitulation

 

This exposition of the Sacrament of Baptism, if given by pastors, will be found to embrace almost everything which should be known regarding this Sacrament. We have explained the meaning of the word Baptism, the nature and substance of the Sacrament, and also the parts of which it is composed. We have said by whom it was instituted; who are the ministers necessary to its administration; who should be, as it were, the tutors whose instructions should sustain the weakness of the person baptised; to whom Baptism should be administered; and how they should be disposed; what are the virtue and efficacy of the Sacrament; finally, we have developed, at sufficient length for our purpose, the rites and ceremonies that should accompany its administration.

 

Pastors should recollect that the chief purpose of all these instructions is to induce the faithful to direct their constant attention and solicitude to the fulfilment of the promises so sacredly made at Baptism, and to lead lives not unworthy of the sanctity that should accompany the name and profession of Christian.

 

 

THE SACRAMENT OF CONFIRMATION

 

 

Importance Of Instruction On Confirmation

 

If ever there was a time demanding the diligence of pastors in explaining the Sacrament of Confirmation, in these days certainly it requires special attention, when there are found in the holy Church of God many by whom this Sacrament is altogether omitted; while very few seek to obtain from it the fruit of divine grace which they should derive from its participation.

 

Lest, therefore, this divine blessing may seem, through their fault, and to their most serious injury, to have been conferred on them in vain, the faithful are to be instructed both on Whitsunday, on which day it is principally administered, and also on such other days as pastors shall deem convenient. Their instructions should so treat the nature, power, and dignity of this Sacrament, that the faithful may understand not only that it is not to be neglected, hut that it is to be received with t atest piety and devotion.

 

 

Name of this Sacrament

 

To begin with the name, it should be taught that this Sacrament is called by the Church Confirmation because, if there is no obstacle to the efficacy of the Sacrament, a baptised person, when anointed with the sacred chrism by the Bishop, with the accompanying solemn words: I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost, becomes stronger with the strength of a new power, and thus begins to be a perfect soldier of Christ.

 

 

Confirmation is a Sacrament

 

That in Confirmation is contained the true and proper nature of a Sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades and many other very holy and very ancient Pontiffs expressly declare. The truth of this doctrine St. Clement could not confirm in stronger terms than when he says: All should hasten without delay to be born again unto God, and afterwards to be signed by the Bishop, that is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us from St. Peter, and as the other Apostles taught in obedience to the command and of our Lord, he who culpably and voluntarily, and not from necessity, neglects to receive this Sacrament, cannot possibly be a perfect Christian. This same faith has been confirmed, as may be seen in their decrees, by Popes Urban, Fabian and Eusebius, who, filled with the same spirit, shed their blood for the name of Christ.

 

The unanimous authority of the Fathers must be added. Among them Denis the Areopagite, Bishop of Athens, when teaching how to consecrate and make use of this holy ointment, says: The priests clothe the person Baptised with a garment emblematic of purity, in order to conduct him to the Bishop; and the Bishop, signing him with the sacred and truly divine ointment, makes him partaker of the most holy communion. Of such importance does Eusebius of Caesarea also deem this Sacrament as not to hesitate to say that the heretic Novatus could not deserve to receive the Holy Ghost, because, having been baptised in a state of severe illness, he was not anointed with the sign of chrism. But on this subject we have the most distinct testimonies from St. Ambrose in his book On the Initiated, and from St. Augustine in his books Against the Epistles of Petilian the Donatist.

 

Both of them were so persuaded that no doubt could exist as to the reality of this Sacrament that they even taught and confirmed the doctrine by passages of Scripture, the one testifying that to the Sacrament of Confirmation apply these words of the Apostle: Grieve not the Holy Spirit of God, whereby you are sealed; the other, these words of the Psalmist: Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, and also these words of the same Apostle: The charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.

 

 

Confirmation is Distinct from Baptism

 

Although said by Melchiades to have a most intimate connection with Baptism, Confirmation is still not to be regarded as the same, but as a very different Sacrament; for the variety of the grace which each of the Sacraments confers, and of the sensible sign employed to signify that grace, evidently render them distinct and different Sacraments.

 

Since, then, by the grace of Baptism we are begotten unto newness of life, whereas by that of Confirmation we grow to full maturity, having put away the things of a child, we can sufficiently understand that the same difference that exists in the natural life between birth and growth exists also between Baptism, which regenerates, and Confirmation, by virtue of which growth and perfect spiritual strength are imparted to the faithful.

 

Besides, as there should be a new and distinct kind of Sacrament when the soul has to encounter any new difficulty, it may easily be perceived that as we require the grace of Baptism to form the mind unto faith, so is it also of the utmost advantage that the souls of the faithful be strengthened by a different grace, to the end that they be deterred by no danger, or fear of pains, tortures or death, from the confession of the true faith. This, then, being accomplished by the sacred chrism of Confirmation, it is hence clearly inferred, that the nature of this Sacrament is different from Baptism.

 

Hence Pope Melchiades accurately evolves the difference between them, writing as follows: In Baptism man is enlisted into the service, in Confirmation he is equipped for battle; at the baptismal font the Holy Ghost imparts fullness to accomplish innocence, but in Confirmation he ministers perfection to grace; in Baptism we are regenerated unto life, after Baptism we are fortified for the combat; in Baptism we are cleansed, after Baptism we are strengthened; regeneration of itself saves those who receive Baptism in time of peace, Confirmation arms and makes ready for conflicts.

 

These are truths not only already recorded by other Councils, but specially defined by the holy Council of Trent; so that we are therefore no longer at liberty not only to think otherwise, but even to entertain the least doubt concerning them.

 

 

Institution of Confirmation

 

It was shown above how necessary it is to teach concerning all the Sacraments in common from whom they had their origin. Wherefore the same is also to be taught as regards Confirmation, in order that the faithful may be impressed with a deeper sense of the sanctity of this Sacrament. Accordingly, pastors must explain that not only was it instituted by Christ the Lord, but that by Him were also ordained, as Pope St. Fabian testifies, the rite of chrism and the words which the Catholic Church uses in its administration. This is a fact easy to prove to those who acknowledge Confirmation to be a Sacrament, because all the sacred mysteries exceed the powers of human nature and could be instituted by no other than God alone.

 

 

Component Parts of Confirmation

 

 

The Matter

 

We now come to treat of the component parts of the Sacrament, and first of its matter. This is called chrism, a word borrowed from t ek language, and which, although used by profane writers to designate any sort of ointment, is appropriated by common usage among ecclesiastical writers to signify that ointment only which is composed of oil and balsam with the solemn consecration of the Bishop. A mixture of two material things, therefore, furnishes the matter of Confirmation; and this mixture of different things not only declares the manifold grace of the Holy Ghost given to those who are confirmed but also sufficiently shows the excellence of the Sacrament itself.

 

 

The Remote Matter Of Confirmation Is Chrism

 

That such is the matter of this Sacrament the holy Church and her Councils have always taught; and the same doctrine has been handed-down to us by St. Denis and by many other Fathers of the gravest authority, particularly by Pope Fabian,' who testifies that the Apostles received the composition of chrism from our Lord and transmitted it to us.

 

 

The Appropriateness Of Chrism

 

Nor indeed could any other matter than that of chrism seem more appropriate to declare the effects of this Sacrament. Oil, by its nature rich, unctuous and fluid, expresses the fullness of grace, which, through the Holy Ghost, overflows and is poured into others from Christ the head, like the ointment that ran down upon the beard of Aaron, to the skirt of his garment; for God anointed him with the oil of gladness, above his fellows, and of his fullness we all have received.

 

Balsam, the door of which is most pleasant, can signify nought save that the faithful, when made perfect by the grace of Confirmation, diffuse around them such a sweet door of all virtues, that they may say with the Apostle: We are unto God the good odour of Christ. Balsam has also the power of preserving from corruption whatever it is used to anoint. This property seems admirably suited to express the virtue of the Sacrament, since it is quite evident that the souls of the faithful, prepared by the heavenly grace of Confirmation, are easily protected from the contagion of sins.

 

 

Chrism To Be Consecrated By The Bishop

 

The chrism is consecrated by the Bishop with solemn ceremonies; for that our Saviour gave this instruction at His last supper, when He committed to His Apostles the manner of making chrism, we learn from Fabian, a pontiff eminently distinguished by his sanctity and by the glory of martyrdom.

 

The necessity of this consecration may, however, be shown from reason also. In most of the other Sacraments Christ so instituted their matter as to impart holiness also to it. For not only did He designate water as the element of Baptism, saying: Except a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God; but He also, at His own Baptism, imparted to it the power of sanctifying thereafter. Hence these words of St. Chrysostom: The water of Baptism, had it not been sanctified by contact with the body of our Lord, could not purge away the sins of believers. As, then, our Lord did not consecrate this matter of Confirmation by actually using and handling it, it is necessary that it be consecrated by holy and religious prayers; and this consecration can appertain to none save the Bishop, who has been appointed the ordinary minister of this Sacrament.

 

 

The Form Of Confirmation

 

The other component part of Confirmation, that is, its form and the words used at the sacred unction, must also be explained. The faithful are to be admonished that in receiving this Sacrament they are, in particular on hearing the words pronounced, to excite their minds to piety, faith and religion, that no obstacle may be placed to heavenly grace.

 

The form of Confirmation, then, is comprised in these words: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost. If we call upon reason regarding this truth, we may also easily prove the same thing; for the form of a Sacrament should comprise all those things that explain the nature and substance of the Sacrament itself. But in Confirmation these three things are chiefly to be noted: the divine power which, as a principal cause, operates in the Sacrament; the strength of mind and soul which is imparted by the sacred unction to the faithful unto salvation; and finally, the sign impressed on him who is to enter upon the warfare of Christ. Now of these the first is sufficiently declared by the concluding words of the form: In the name of the Father, and of the Son, and of the Holy Ghost; the second, by the words immediately preceding them: I confirm thee with the chrism of salvation; and the third, by the words with which the form opens: I sign thee with the sign of the cross.

 

But were we even unable to prove by reason that this is the true and perfect form of this Sacrament, the authority of the Catholic Church, under whose guidance we have always been thus taught, suffers us not to entertain the least doubt on the subject.

 

 

Minister of Confirmation

 

Pastors should also teach to whom especially has been committed the administration of this Sacrament; for as, according to the Prophet, there are many who run without being sent, it is necessary to teach who are its true and legitimate ministers, in order that the faithful may be enabled to receive the Sacrament and grace of Confirmation.

 

Now the Holy Scriptures show that the Bishop alone is the ordinary minister of this Sacrament, because we read in the Acts of the Apostles that when Samaria had received the Word of God, Peter and John were sent to them, who prayed for them that they might receive the Holy Ghost: for he was not as yet come upon any of them, but they were only baptised. Here we may see that he who had baptised, having been only a deacon, had no power to confirm; but that its administration was reserved to a more perfect order of ministers, that is, to the Apostles. The same may be observed whenever the Sacred Scriptures make mention of this Sacrament.

 

Nor are there wanting in proof of this matter the clearest testimonies of the holy Fathers and of Popes Urban, Eusebius, Damasus, Innocent and Leo, as is evident from their decrees. St. Augustine, also, seriously complains of the corrupt practice of the Egyptians and Alexandrians, whose priests dared to administer the Sacrament of Confirmation.

 

The thorough propriety of reserving this function to Bishops the pastor may illustrate by the following comparison. As in the construction of buildings the artisans, who are inferior agents, prepare and dispose cement, lime, timbers and the other material, while to the architect belongs the completion of the work; so in like manner this Sacrament, which is, at it were, the completion of the spiritual edifice, should be performed by no other than the chief priest.

 

 

Sponsors at Confirmation

 

A sponsor is also required, as we have already shown to be the case in Baptism. For if they who enter the fencing lists have need for some one whose skill and counsel may teach them the thrusts and passes by which to overcome their adversaries, while remaining safe themselves; how much more will the faithful require a leader and monitor, when, sheathed, as it were, in the stoutest armour by this Sacrament of Confirmation, they engage in the spiritual conflict, in which eternal salvation is the proposed reward. With good reason, therefore, are sponsors employed in the administration of this Sacrament also; and the same spiritual affinity is contracted in Confirmation, which, as we have already shown, is contracted by sponsors in Baptism, so as to impede the lawful marriage of the parties.

 

 

The Subject of Confirmation

 

It often happens that, in receiving this Sacrament, the faithful are guilty of either precipitate haste or a gross neglect and delay; concerning those who have become so impious as to have the hardihood to contemn and despise it, we have nothing to say. Pastors, therefore, should also explain who may receive Confirmation, and what should be their age and dispositions.

 

 

All Should Be Confirmed

 

First, it is necessary to teach that this Sacrament is not so necessary as to be utterly essential to salvation. Although not essential, however, it ought to be omitted by no one, but rather, on the contrary, in a matter so full of holiness through which the divine gifts are so liberally bestowed, t ater care should be taken to avoid all neglect. What God has proposed in common unto all for their sanctification, all should 'likewise most earnestly desire.

 

St. Luke, indeed, describing this admirable effusion of the Holy Spirit, says: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house, where they were sitting; and a little after: And they were all filled with the Holy Ghost. From these words we may understand that, as that house was a type and figure of the Church, the Sacrament of Confirmation, which tool; its beginning from that day, appertains to all the faithful.

 

This may also be easily inferred from the nature of the Sacrament itself. For they ought to be confirmed with the sacred chrism who have need of spiritual increase, and who are to be led to the perfection of the Christian religion. But this is, without exception, suited to all; because as nature intends that all her children should grow up and attain full maturity, although she does not always realise her wishes; so the Catholic Church, the common mother of all, earnestly desires that, in those whom she has regenerated by Baptism, the perfection of Christian manhood be completed. Now as this is accomplished through the Sacrament of mystic Unction, it is clear that Confirmation belongs alike to all the faithful.

 

 

The Proper Age For Confirmation

 

Here it is to be observed, that, after Baptism, the Sacrament of Confirmation may indeed be administered to all; but that, until children shall have attained the use of reason, its administration is inexpedient. If it does not seem well to defer (Confirmation) to the age of twelve, it is most proper to postpone this Sacrament at least to that of seven years.

 

Confirmation has not been instituted as necessary to salvation, but that by virtue thereof we may be found very well armed and prepared when called upon to fight for the faith of Christ; and for this conflict no one assuredly will consider children who as yet lack the use of reason to be qualified.

 

 

Dispositions For Receiving Confirmation

 

From this, therefore, it follows that persons of mature age, who are to be confirmed, must, if they desire to obtain the grace and gifts of this Sacrament, not only bring with them faith and piety, but also grieve from their hearts for the serious sins which they have committed.

 

The pastor should take care that they have previous recourse to confession of their sins; should exhort them to fasting and other works of piety; and admonish them of the propriety of reviving that laudable practice of the ancient Church, of receiving this Sacrament fasting. It is to be presumed that to this the faithful may be easily persuaded, if they but understand the gifts and admirable effects of this Sacrament.

 

 

The Effects of Confirmation

 

Pastors, therefore, should teach that, in common with the other Sacraments, Confirmation, unless some obstacle be present on the part of the receiver, imparts new grace. For we have shown that these sacred and mystical signs are of such a character as to indicate and produce grace.

 

 

The Grace Of Strength

 

But besides these things, which are common to this and the other (Sacraments), it is peculiar to Confirmation first to perfect the grace of Baptism. For those who have been made Christians by Baptism, still have in some sort the tenderness and softness, as it were, of new-born infants, and afterwards become, by means of the Sacrament of chrism, stronger to resist all the assaults of the world, the flesh and the devil, while their minds are fully confirmed in faith to confess and glorify the name of our Lord Jesus Christ. Hence; also, originated the very name (Confirmation), as no one will doubt. For the word Confirmation is not derived, as some not less ignorantly than impiously have pretended, from the circumstance that persons baptised in infancy, when arrived at mature years, were of old brought to the Bishop, in order to confirm their faith in Christ, which they had embraced ill Baptism, so that Confirmation would seem not to differ from catechetical instruction. Of such a practice no reliable testimony can be adduced. On the contrary, the name has been derived from the fact that by virtue of this Sacrament God confirms in us the work He commenced in Baptism, leading us to the perfection of solid Christian virtue.

 

 

Increase In Grace

 

But not only does it confirm, it also increases (divine grace), as says Melchiades: The Holy Ghost, whose salutary descent upon the waters of Baptism, imparts in the font fullness to the accomplishment of innocence, in Confirmation gives an increase of grace; and not only an increase, but an increase after a wonderful manner. This the Scriptures beautifully express by a metaphor taken from clothing: Stay you in the city, said our Lord and Saviour, speaking of this Sacrament, until you be clothed with power from on high.

 

If pastors wish to show the divine efficacy of this Sacrament -- and this, no doubt, will have great influence in affecting the minds of the faithful -- it will be sufficient if they explain what occurred to the Apostles themselves. So weak and timid were they before, and even at the very time of the Passion, that no sooner was our Lord apprehended, than they instantly fled ; and Peter, who had been designated the rock and foundation of the Church, and who had displayed unshaken constancy and exalted magnanimity, terrified at the voice of one weak woman, denied, not once nor twice only, but a third time, that he was a disciple of Jesus Christ; and after the Resurrection they all remained shut up at home for fear of the Jews. But, on the day of Pentecost, so great was the power of the Holy Ghost with which they were all filled that, while they boldly and freely disseminated the Gospel confided to them, not only through Judea, but throughout the world, they thought no greater happiness could await them than that of being accounted worthy to suffer contumely, chains, torments and crucifixion, for the name of Christ.

 

 

Character Of Soldier Of Christ

 

Confirmation has also the effect of impressing a character. Hence, as we before said of Baptism, and as will be more fully explained in its proper place with regard to the Sacrament of Orders also, it can on no account ever be repeated.

 

If, then, these things be frequently and accurately explained by pastors, it will be almost impossible that the faithful, having known the utility and dignity of this Sacrament, should not use every exertion to receive it with purity and devotion.

 

 

Ceremonies Of Confirmation

 

It remains now briefly to glance at the rites and ceremonies used by the Catholic Church in the administration of this Sacrament; and pastors will understand t at advantages of this explanation, if they revert to what we already said on this subject under its proper head.

 

 

The Anointing Of The Forehead

 

The forehead, then, of the persons to be confirmed is anointed with sacred chrism; for by this Sacrament the Holy Spirit infuses Himself into the souls of the faithful, and increases in them strength and fortitude to enable them, in the spiritual contest, to fight manfully and to resist their most wicked foes. Wherefore it is indicated that they are to be deterred by no fear or shame, the signs of which appear chiefly on the forehead, from the open confession of the name of Christ.

 

 

The Sign Of The Cross

 

Besides, that mark by which the Christian is distinguished from all others, as the soldier is by certain badges, should be impressed on the more conspicuous part of the body.

 

 

Time When Confirmation Should Be Conferred

 

It has also been a matter of solemn religious observance in the Church of God that this Sacrament should be administered principally at Pentecost, because on that day especially were the Apostles strengthened and confirmed by the power of the Holy Ghost. By the recollection of this supernatural event the faithful should be admonished of the nature and magnitude of the mysteries contained in the sacred unction.

 

 

The Slap On The Cheek

 

The person when anointed and confirmed next receives a gentle slap on the cheek from the hand of the Bishop to make him recollect that, as a valiant combatant, he should be prepared to endure with unconquered spirit all adversities for the name of Christ.

 

 

The Pax

 

Lastly, the peace is given him, that he may understand that he has attained the fullness of divine grace and that peace which passeth all understanding.

 

 

Admonition

 

Let this, then, serve as a summary of those things which pastors are to expound touching the Sacrament of chrism. The exposition, however, should not be given so much in empty words and cold language, as in the burning accents of pious and glowing zeal, so as to seem to imprint them on the souls and inmost thoughts of the faithful.

 

 

THE SACRAMENT OF THE EUCHARIST

 

 

Importance Of Instruction On The Eucharist

 

As of all the sacred mysteries bequeathed to us by our Lord and Saviour as most infallible instruments of divine grace, there is none comparable to the most holy Sacrament of the Eucharist; so, for no crime is there a heavier punishment to be feared from God than for the unholy or irreligious use by the faithful of that which is full of holiness, or rather which contains the very author and source of holiness. This the Apostle wisely saw, and has openly admonished us of it. For when he had declared the enormity of their guilt who discerned not the body of the Lord, he immediately subjoined: Therefore are there many infirm and weak among you, and many sleep.

 

In order that the faithful, therefore, aware of the divine honours due to this heavenly Sacrament, may derive therefrom abundant fruit of grace and escape the most just anger of God, pastors should explain with t atest diligence all those things which may seem calculated more fully to display its majesty.

 

 

Institution of the Eucharist

 

In this matter it will be necessary that pastors, following the example of the Apostle Paul, who professes to have delivered to the Corinthians what he had received from the Lord, first of all explain to the faithful the institution of this Sacrament.

 

That its institution was as follows, is clearly inferred from the Evangelist. Our Lord, d his own, loved them to the end. As a divine and admirable pledge of this love, knowing that the hour had now come that He should pass from the world to the Father, that He-might not ever at any period be absent from His own, He accomplished with inexplicable wisdom that which surpasses all the order and condition of nature. For having kept the supper of the Paschal lamb with His disciples, that the figure might yield to the reality, the shadow to the substance, He took bread, and giving thanks unto God, He blessed, and brake, and gave to the disciples, and said: "Take ye and eat, this is my body which shall be delivered for you; this do for a commemoration of me." In like manner also, He took the chalice after he had supped, saying: "This chalice is the new testament in my blood; this do, as often as you shall drink it, in commemoration of me".

 

 

Meaning of the Word "Eucharist"

 

Wherefore sacred writers, seeing that it was not at all possible that they should manifest by one term the dignity and excellence of this admirable Sacrament, endeavoured to express it by many words.

 

For sometimes they call it Eucharist, which word we may render either by good grace, or by thanksgiving. And rightly, indeed, is it to be called good grace, as well because it first signifies eternal life, concerning which it has been written: The grace of God is eternal life; and also because it contains Christ the Lord, who is true grace and the fountain of all favours.

 

No less aptly do we interpret it thanksgiving; inasmuch as when we immolate this purest victim, we give daily unbounded thanks to God for all His kindnesses towards us, and above all for so excellent a gift of His grace, which He grants to us in this Sacrament. This same name, also, is fully in keeping with those things which we read were done by Christ the Lord at the institution of this mystery. For taking bread he brake it, and gave thanks. David also, when contemplating t atness of this mystery, before he pronounced that song: He hath made a remembrance of his wonderful works, being a merciful and gracious Lord, he hath given food to them that fear him, thought that he should first make this act of thanksgiving: His work is praise and magnificence.

 

 

Other Names Of This Sacrament

 

Frequently, also, it is called Sacrifice. Concerning this mystery there will be occasion to speak more at length presently.

 

It is called, moreover, communion, the term being evidently borrowed from that passage of the Apostle where we read: The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord? For, as Damascene has explained, this Sacrament unites us to Christ, renders us partakers of His flesh and Divinity, reconciles and unites us to one another in the same Christ, and forms us, as it were, into one body.

 

Whence it came to pass, that i. was called also the Sacrament of peace and love. We can understand then how unworthy they are of the name of Christian who cherish enmities, and how hatred, dissensions and discord should be entirely put away, as the most destructive bane of the faithful, especially since by the daily Sacrifice of our religion, we profess to preserve nothing with more anxious care, than peace and love.

 

It is also frequently called the Viaticum by sacred writers, both because it is spiritual food by which we are sustained in our pilgrimage through this life, and also because it paves our way to eternal glory and happiness. Wherefore, according to an ancient usage of the Catholic Church, we see that none of the faithful are permitted to die without this Sacrament.

 

The most ancient Fathers, following the authority of the Apostle, have sometimes also called the Holy Eucharist by the name of Supper, because it was instituted by Christ the Lord at the salutary mystery of the Last Supper.

 

It is not, however, lawful to consecrate or partake of the Eucharist after eating or drinking, because, according to a custom wisely introduced by the Apostles, as ancient writers have recorded, and which has ever been retained and preserved, Communion is received only by persons who are fasting.

 

 

The Eucharist Is a Sacrament Properly So Called

 

The meaning of the name having been explained, it will be necessary to show that this is a true Sacrament, and one of those seven which the holy Church has ever revered and venerated religiously. For when the consecration of the chalice is effected, it is called a mystery of faith.

 

Besides, to omit the almost endless testimonies of sacred writers, who have invariably thought that this was to be numbered among the real Sacraments, the same thing is proved from the very principle and nature of a Sacrament. For there are in it signs that are external and subject to the senses. In the next place it signifies and produces grace. Moreover, neither the Evangelists nor the Apostle leave room for doubt regarding its institution by Christ. Since all these things concur to establish the fact of the Sacrament, there is obviously no need of any other argument.

 

 

In What Respect The Eucharist Is A Sacrament

 

But pastors should carefully observe that in this mystery there are many things to which sacred writers have from time to time attributed the name of Sacrament. For, sometimes, both the consecration and the Communion; nay, frequently also the body and blood itself of our Lord, which is contained in the Eucharist, used to be called a Sacrament. Thus St. Augustine says that this Sacrament consists of two things, -- the visible species of the elements, and the invisible flesh and blood of our Lord Jesus Christ Himself. And it is in the same sense that we say that this Sacrament is to be adored, meaning the body and blood of our Lord.

 

Now it is plain that all these are less properly called Sacraments. The species of bread and wine themselves are truly and strictly designated by this name.

 

 

How The Eucharist Differs From All The Other Sacraments

 

How much this Sacrament differs from all the others is easily inferred. For all the other Sacraments are completed by the use of the material, that is, while they are being administered to some one. Thus Baptism. attains the nature of a Sacrament when the individual is actually being washed in the water. For the perfecting of the Eucharist on the other hand, the consecration of the material itself suffices, since neither (species) ceases to be a Sacrament, though kept in the pyx.

 

Again in perfecting the other Sacraments there is no change of the matter and element into another nature. The water of Baptism, or the oil of Confirmation, when those Sacraments are being administered, do not lose their former nature of water and oil; but in the Eucharist, that which was bread and wine before consecration, after consecration is truly the substance of the body and blood of the Lord.

 

 

The Eucharist Is But One Sacrament

 

But although there are two elements, as bread and wine, of which the entire Sacrament of the Eucharist is constituted, yet guided by the authority of the Church, we confess that this is not many Sacraments, but only one.

 

Otherwise, there cannot be the exact number of seven Sacraments, as has ever been handed down, and as was decreed by the Councils of Lateran, Florence and Trent.

 

Moreover, by virtue of the Sacrament, one mystical body is effected; hence, that the Sacrament itself may correspond to the thing which it effects, it must be one.

 

It is one not because it is indivisible, but because it signifies a single thing. For as food and drink, which are two different things, are employed only for one purpose, namely, that the vigour of the body may be recruited; so also it was but natural that there should be an analogy to them in the two different species of the Sacrament, which should signify the spiritual food by which souls are supported and refreshed. Wherefore we have been assured by our Lord the Saviour: My flesh is meat indeed, and my blood is drink indeed.

 

 

The Eucharist Signifies Three Things

 

It must, therefore, be diligently explained what the Sacrament of the Eucharist signifies, that the faithful, beholding the sacred mysteries with their eyes, may also at the same time feed their souls with the contemplation of divine things. Three things, then, are signified by this Sacrament. The first is the Passion of Christ our Lord, a thing past; for He Himself said: Do this for a commemoration of me, and the Apostle says: As often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until he come.

 

It is also significant of divine and heavenly grace, which is imparted at the present time by this Sacrament to nurture and preserve the soul. Just as in Baptism we are begotten unto newness of life and by Confirmation are strengthened to resist Satan and openly to profess the name of Christ, so by the Sacrament of the Eucharist are we nurtured and supported.

 

It is, thirdly, a foreshadowing of future eternal joy and glory, which, according to God's promises, we shall receive in our heavenly country.

 

These three things, then, which are clearly distinguished by their reference to past, present and future times, are so well represented by the Eucharistic mysteries that the whole Sacrament, though consisting of different species, signifies the three as if it referred to one thing only.

 

 

Constituent Parts of the Eucharist

 

 

The Matter

 

It is particularly incumbent on pastors to know the matter of this Sacrament, in order that they themselves may rightly consecrate it, and also that they may be able to instruct the faithful as to its significance, inflaming them with an earnest desire of that which it signifies.

 

 

The First Element Of The Eucharist Is Bread

 

The matter of this Sacrament is twofold. The first element is wheaten bread, of which we shall now speak. Of the second we shall treat hereafter. As the Evangelists, Matthew, Mark and Luke testify, Christ the Lord took bread into His hands, blessed, and brake, saying: This is my body; and, according to John, the same Saviour called Himself bread in these words: I am the living bread, that came down from heaven.

 

 

The Sacramental Bread Must Be Wheaten

 

There are, however, various sorts of bread, either because they consist of different materials, -- such as wheat, barley, pulse and other products of the earth; or because they possess different qualities, -- some being leavened, others altogether without leaven. It is to be observed that, with regard to the former kinds, the words of the Saviour show that the bread should be wheaten; for, according to common usage, when we simply say bread, we are sufficiently understood to mean wheaten bread. This is also declared by a figure in the Old Testament, because the Lord commanded that the loaves of proposition, which signified this Sacrament, should be made of fine flour.

 

 

The Sacramental Bread Should Be Unleavened

 

But as wheaten bread alone is to be considered the proper matter for this Sacrament -- a doctrine which has been handed down by Apostolic tradition and confirmed by the authority of the Catholic Church -- so it may be easily inferred from the doings of Christ the Lord that this bread should be unleavened. It was consecrated and instituted by Him on the first day of unleavened bread, on which it was not lawful for the Jews to have anything leavened in their house.

 

Should the authority of John the Evangelist, who says that all this was done before the feast of the Passover, be objected to, the argument is one of easy solution. For by the day before the pasch John understands the same day which the other Evangelists designate as the first day of unleavened bread. He wished particularly to mark the natural day, which commences at sunrise; whereas they wanted to point out that our Lord celebrated the Pasch on Thursday evening just when the days of the unleavened bread were beginning. Hence St. Chrysostom also understands the first day of unleavened bread to be the day on the evening of which unleavened bread was to be eaten.

 

The peculiar suitableness of the consecration of unleavened bread to express that integrity and purity of mind which the faithful should bring to this Sacrament we learn from these words of the Apostle: Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our Passover is sacrificed. Therefore, let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

 

 

Unleavened Bread Not Essential

 

This quality of the bread, however, is not to be deemed so essential that, if it be wanting, the Sacrament cannot exist; for both kinds are called by the one name and have the true and proper nature of bread. No one, however, is at liberty on his own private authority, or rather presumption, to transgress the laudable rite of his Church. And such departure is the less warrantable in priests of the Latin Church, expressly obliged as they are by the supreme Pontiffs, to consecrate the sacred mysteries with unleavened bread only.

 

 

Quantity Of The Bread

 

With regard to the first matter of this Sacrament, let this exposition suffice. It is, however, to be observed, that the quantity of the matter to be consecrated is not defined, since we cannot define the exact number of those who can or ought to receive the sacred mysteries.'

 

 

The Second Element Of The Eucharist Is Wine

 

It remains for us to treat of the other matter and element of this Sacrament, which is wine pressed from the fruit of the vine, with which is mingled a little water.

 

That in the institution of this Sacrament our Lord and Saviour made use of wine has beep at all times the doctrine of the Catholic Church, for He Himself said: I will not drink from henceforth of this fruit of the vine until that day. On this passage Chrysostom observes: He says, "Of the fruit of the vine," which certainly produced wine not water; as if he had it in view, even at so early a period, to uproot the heresy which asserted that in these mysteries water alone is to be used.

 

 

Water Should Be Mixed With The Wine

 

With the wine, however, the Church of God has always mingled water. First, because Christ the Lord did so, as is proved by the authority of Councils and the testimony of St. Cyprian; next, because by this mixture is renewed the recollection of the blood and water that issued from His side. Waters, also, as we read in the Apocalypse, signify the people; and hence, water mixed with the wine signifies the union of the faithful with Christ their Head. This rite, derived as it is from Apostolic tradition, the Catholic Church has always observed.

 

But although there are reasons so grave for mingling water with the wine that it cannot be omitted without incurring the guilt of mortal sin, yet its omission does not render the Sacrament null.

 

Again as in the sacred mysteries priests must be mindful to mingle water with wine, so, also, must they take care to mingle it in small quantity, for, in the opinion and judgment of ecclesiastical writers, that water is changed into wine. Hence these words of Pope Honorius on the subject: A pernicious abuse has prevailed in your district of using in the sacrifice a greater quantity of water than of wine; whereas, according to the rational practice of the universal Church, the wine should be used in much greater quantity than the water.

 

 

No Other Elements Pertain To This Sacrament

 

These, then, are the only two elements of this Sacrament; and with reason has it been enacted by many decrees that, although there have been those who were not afraid to do so, it is unlawful to offer anything but bread and wine.

 

 

Peculiar Fitness Of Bread And Wine

 

We have now to consider the aptitude of these two symbols of bread and wine to represent those things of which we believe and confess they are the sensible signs.

 

In the first place, then, they signify to us Christ, as the true life of men; for our Lord Himself says: My flesh is meat indeed, and my blood is drink indeed. As, then, the body of Christ the Lord furnishes nourishment unto eternal life to those who receive this Sacrament with purity and holiness, rightly is the matter composed chiefly of those elements by which our present life is sustained, in order that the faithful may easily understand that the mind and soul are satiated by the Communion of the precious body and blood of Christ.

 

These very elements serve also somewhat to suggest to men the truth of the Real Presence of the body and blood of the Lord in the Sacrament. Observing, as we do, that bread and wine are every day changed by the power of nature into human flesh and blood, we are led the more easily by this analogy to believe that the substance of the bread and wine is changed, by the heavenly benediction, into the real flesh and real blood of Christ.

 

This admirable change of the elements also helps to shadow forth what takes place in the soul. Although no change of the bread and wine appears externally, yet their substance is truly changed into the flesh and blood of Christ; so, in like manner, although in us nothing appears changed, yet we are renewed inwardly unto life, when we receive in the Sacrament of the Eucharist the true life.

 

Moreover, the body of the Church, which is one, consists of many members, and of this union nothing is more strikingly illustrative than the elements of bread and wine; for bread is made from many grains and wine is pressed from many clusters of grapes. Thus they signify that we, though many, are most closely bound together by the bond of this divine mystery and made, as it were, one body.

 

 

Form Of The Eucharist

 

The form to be used in the consecration of the bread is next to be treated of, not, however, in order that the faithful should be taught these mysteries, unless necessity require it; for this knowledge is not needful for those who have not received Holy Orders. The purpose (of this section) is to guard against most shameful mistakes on the part of priests, at the time of the consecration, due to ignorance of the form.

 

 

Form To Be Used In The Consecration Of The Bread

 

We are then taught by the holy Evangelists, Matthew and Luke, and also by the Apostle, that the form consists of these words: This is my body; for it is written: Whilst they were at supper, Jesus took bread, and blessed it, and brake, and gave to his disciples, and said: Take and eat, This is my body.

 

This form of consecration having been observed by Christ the Lord has been always used by the Catholic Church. The testimonies of the Fathers, the enumeration of which would be endless, and also the decree of the Council of Florence, which is well known and accessible to all, must here be omitted, especially as the knowledge which they convey may be obtained from these words of the Saviour: Do this for a commemoration of me. For what the Lord enjoined was not only what He had done, but also what he had said; and especially is this true, since the words were uttered not only to signify, but also to accomplish.

 

That these words constitute the form is easily proved from reason also. The form is that which signifies what is accomplished in this Sacrament; but as the preceding words signify and declare what takes place in the Eucharist, that is, the conversion of the bread into the true body of our Lord, it therefore follows that these very words constitute the form. In this sense may be understood the words of the Evangelist: He blessed; for they seem equivalent to this: Taking bread, he blessed it, saying: "This is my body".

 

 

Not All The Words Used Are Essential

 

Although in the Evangelist the words, Take and eat, precede the words (This is my body), they evidently express the use only, not the consecration, of the matter. Wherefore, while they are not necessary to the consecration of the Sacrament, they are by all means to be pronounced by the priest, as is also the conjunction for in the consecration of the body and blood. But they are not necessary to the validity of the Sacrament, otherwise it would follow that, if this Sacrament were not to be administered to anyone, it should not, or indeed could not, be consecrated; whereas, no one can lawfully doubt that the priest, by pronouncing the words of our Lord according to the institution and practice of the Church, truly consecrates the proper matter of the bread, even though it should afterwards never be administered.

 

 

Form To Be Used In The Consecration Of The Wine

 

With regard lo the consecration of the wine, which is the other element of this Sacrament, the priest, for the reason we have already assigned, ought of necessity to be well acquainted with, and well understand its form. We are then firmly to believe that it consists in the following words: This is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many, to the remission of sins. Of these words t ater part are taken from Scripture; but some have been preserved in the Church from Apostolic tradition.

 

Thus the words, this is the chalice, are found in St. Luke and in the Apostle; but the words that immediately follow, of my blood, or my blood of the new testament, which shall be shed for you and for many to the remission of sins, are found partly in St. Luke and partly in St. Matthew. But the words, eternal, and the mystery of faith, have been taught us by holy tradition, the interpreter and keeper of Catholic truth.

 

Concerning this form no one can doubt, if he here also attend to what has been already said about the form used in the consecration of the bread. The form to be used (in the consecration) of this element, evidently consists of those words which signify that the substance of the wine is changed into the blood of our Lord. since, therefore, the words already cited clearly declare this, it is plain that no other words constitute the form.

 

They moreover express certain admirable fruits of the blood shed in the Passion of our Lord, fruits which pertain in a most special manner to this Sacrament. Of these, one is access to the eternal inheritance, which has come to us by right of the new and everlasting testament. Another is access to righteousness by the mystery of faith; for God hath set forth Jesus to be a propitiator through faith in his blood, that he himself may be just, and the justifier of him, who is of the faith of Jesus. Christ. A third effect is the remission of sins.

 

 

Explanation Of The Form Used In The Consecration Of The Wine

 

Since these very words of consecration are replete with mysteries and most appropriately suitable to the subject, they demand a more minute consideration.

 

The words: This is the chalice of my blood, are to be understood to mean: This is my blood, which is contained in this chalice. The mention of the chalice made at the consecration of the blood is right and appropriate, inasmuch as the blood is the drink of the faithful, and this would not be sufficiently signified if it were not contained in some drinking vessel.

 

Next follow the words: Of the new testament. These have been added that we might understand the blood of Christ the Lord to be given not under a figure, as was done in the Old Law, of which we read in the Epistle to the Hebrews that without blood a testament is not dedicated; but to be given to men in truth and in reality, as becomes the New Testament. Hence the Apostle says: Christ therefore is the mediator of the new testament, that by means of his death, they who are called may receive the promise of eternal inheritance.

 

The word eternal refers to the eternal inheritance, the right to which we acquire by the death of Christ the Lord, the eternal testator.

 

The words mystery of faith, which are subjoined, do not exclude the reality, but signify that what lies hidden and concealed and far removed from the perception of the eye, is to be believed with firm faith. In this passage, however, these words bear a meaning different from that which they have when applied also to Baptism. Here the mystery of faith consists in seeing by faith the blood of Christ veiled under the species of wine; but Baptism is justly called by us the Sacrament of faith, by t eks, the mystery of faith, because it embraces the entire profession of the Christian faith.

 

Another reason why we call the blood of the Lord the mystery of faith is that human reason is particularly beset with difficulty and embarrassment when faith proposes to our belief that Christ the Lord, the true Son of God, at once God and man, suffered death for us, and this death is designated by the Sacrament of His blood.

 

Here, therefore, rather than at the consecration of His body, is appropriately commemorated the Passion of our Lord, by the words. which shall be shed for the remission of sins. For the blood, separately consecrated, serves to place before the eyes of all, in a more forcible manner, the Passion of our Lord, His death, and the nature of His sufferings.

 

The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore ('our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews or Gentiles.

 

With reason, therefore, were the words for all not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle when he says: Christ was offered once to exhaust the sins of many; and also of the words of our Lord in John: I pray for them; I pray not for the world, but for them whom thou hast given me, because they are thine.

 

Beneath the words of this consecration lie hid many other mysteries, which by frequent meditation and study of sacred things, pastors will find it easy, with the divine assistance, to discover for themselves.

 

 

Three Mysteries Of The Eucharist

 

We must now return to an explanation of those truths concerning the Eucharist about which the faithful are on no account to be left in ignorance. Pastors, aware of the warning of the Apostle that those who discern not the body of the Lord are guilty of a most grave crime, should first of all impress on the minds of the faithful the necessity of detaching, as much as possible, their mind and understanding from the dominion of the senses; for if they believe that this Sacrament contains only what the senses disclose, they will of necessity fall into enormous impiety. Consulting the sight, the touch, the smell, the taste and finding nothing but the appearances of bread and wine, they will naturally judge that this Sacrament contains nothing more than bread and wine. Their minds, therefore, are as much as possible to be withdrawn from subjection to the senses and excited to the contemplation of the stupendous might and power of God.

 

The Catholic Church firmly believes and professes that in this Sacrament the words of consecration accomplish three wondrous and admirable effects.

 

The first is that the true body of Christ the Lord, the same that was born of the Virgin, and is now seated at the right hand of the Father in heaven, is contained in this Sacrament.

 

The second, however repugnant it may appear to the senses, is that none of the substance of the elements remains in the Sacrament.

 

The third, which may be deduced from the two preceding. although the words of consecration themselves clearly express it, is that the accidents which present themselves to the eyes or other senses exist in a wonderful and ineffable manner without a subject. All the accidents of bread and wine we can see, but they inhere in no substance, and exist independently of any; for the substance of the bread and wine is so changed into the body and blood of our Lord that they altogether cease to be the substance of bread and wine.

 

 

The Mystery of the Real Presence

 

To begin with the first (of these mysteries), pastors should give their best attention to show how clear and explicit are the words of our Saviour which establish the Real Presence of His body in this Sacrament.

 

 

Proof From Scripture

 

When our Lord says: This is my body, this is my blood, no person of sound mind can mistake His meaning, particularly since there is reference to Christ's human nature, the reality of which the Catholic faith permits no one to doubt. The admirable words of St. Hilary, a man not less eminent for piety than learning, are apt here: When our Lord himself declares, as our faith teaches us, that His flesh is food indeed, what room can remain for doubt concerning the real presence of His body and blood?

 

Pastors should also adduce another passage from which it can be clearly seen that the true body and blood of our Lord are contained in the Eucharist. The Apostle, after having recorded the consecration of bread and wine by our Lord, and also the administration of Communion to the Apostles, adds: But let a man prove himself, and so eat of that bread and drink of the chalice; for he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. If, as heretics continually repeat, the Sacrament presents nothing to our veneration but a memorial and sign of the Passion of Christ, why was there need to exhort the faithful, in language so energetic, to prove themselves? By the terrible word judgment, the Apostle shows how enormous is the guilt of those who receive unworthily and do not distinguish from common food the body of the Lord concealed in the Eucharist. In the same Epistle St. Paul had already developed this doctrine more fully, when he said: The chalice of benediction which we bless, is it not the communion of the blood of Christ? and the bread which we break, is it not the participation of the body of the Lord ? Now these words signify the real substance of the body and blood of Christ the Lord.

 

 

Proof From The Teaching Of The Church

 

These passages of Scripture are therefore to be expounded by pastors; and they should especially teach that there is nothing doubtful or uncertain about them. All the more certain are they since the infallible teaching of God's Church has interpreted them, as may be ascertained in a twofold manner.

 

 

Testimony Of The Fathers

 

The first is by consulting the Fathers who flourished in the early ages of the Church and in each succeeding century, who are the most unexceptionable witnesses of her doctrine. All of these teach in the clearest terms and with the most entire unanimity the truth of this dogma. To adduce the individual testimony of each Father would prove an endless task. It is enough, therefore, that we cite, or rather point out a few, whose testimony will afford an easy criterion by which to judge of the rest.

 

Let St. Ambrose first declare his faith. In his book On Those Who are Initiated Into the Mysteries he says that the true body of Christ is received in this Sacrament, just as the true body of Christ was derived from the Virgin, and that this truth is to be believed with the firm certainty of faith. In another place he teaches that before consecration there is only bread, but after consecration there is the flesh of Christ.

 

St. Chrysostom, another witness of equal authority and gravity, professes and proclaims this mysterious truth in many passages, but particularly in his sixtieth homily, On Those Who Receive The Sacred Mysteries Unworthily; and also in his forty-fourth and forty-fifth homilies on St. John. Let us, he says, obey, not contradict God, although what He says may seem contrary to our reason and our sight. His words cannot deceive, our senses are easily deceived.

 

With this doctrine fully agrees the uniform teaching of St. Augustine, that most zealous defender of Catholic faith, particularly when in his explanation of the thirty-third Psalm he says: To carry himself in his own hands is impossible to man, and peculiar to Christ alone; He was carried in His own hands when, giving His body to be eaten, He said, This is my body.

 

To pass by Justin and Irenaeus, St. Cyril, in his fourth book on St. John, declares in such express terms that the true body of our Lord is contained in this Sacrament, that no sophistry, no captious interpretations can obscure his meaning.

 

Should pastors wish for additional testimonies of the Fathers, they will find it easy to add St. Denis,- St. Hilary, St. Jerome, St. Damascene and a host of others, whose weighty teaching on this most important subject has been collected by the labor and industry of learned and pious men.

 

 

Teaching Of The Councils

 

Another means of ascertaining the belief of the holy Church on matters of faith is the condemnation of the contrary doctrine and opinion. It is manifest that belief in the Real Presence of the body of Christ in the holy Sacrament of the Eucharist was so spread and taught throughout the universal Church and unanimously professed by all the faithful, that when, five centuries ago, Berengarius presumed to deny this dogma, asserting that the Eucharist was only a sign, he was unanimously condemned in the Council of Vercelli, which Leo IX had immediately convoked, whereupon he himself anathematised his error.

 

Relapsing, however, into the same wicked folly, he was condemned by three different Councils, convened, one at Tours, the other two at Rome; of the two latter, one was summoned by Pope Nicholas II, the other by Pope Gregory VIII.' The General Council of Lateran, held under Innocent III, further ratified the sentence. Finally this truth was more clearly defined and established in the Councils of Florence and Trent.

 

 

Two Great Benefits Of Proving The Real Presence

 

If, then, pastors will carefully explain these particulars, they will be able, while ignoring those who are blinded by error and hate nothing more than the light of truth, to strengthen the weak and administer joy and consolation to the pious, all the more as the faithful cannot doubt that this dogma is numbered among the Articles of faith.

 

 

Faith Is Strengthened

 

Believing and confessing, as they do, that the power of God is supreme over all things, they must also believe that His omnipotence can accomplish t at work which we admire and adore in the Sacrament of the Eucharist. And again since they believe the Holy Catholic Church, they must necessarily believe that the true doctrine of this Sacrament is that which we have set forth.

 

 

The Soul Is Gladdened

 

Nothing contributes more to the spiritual joy and advantage of pious persons than the contemplation of the exalted dignity of this most august Sacrament. In the first place they learn how great is the perfection of the Gospel Dispensation, under which we enjoy the reality of that which under the Mosaic Law was only shadowed forth by types and figures. Hence St. Denis divinely says that our Church is midway between the Synagogue and the heavenly Jerusalem, and consequently participates of the nature of both. Certainly, then, the faithful can never sufficiently admire the perfection of holy Church and her exalted glory which seems to be removed only by one degree from the bliss of heaven. In common with the inhabitants of heaven, we too possess Christ, God and man, present with us. They are raised a degree above us, inasmuch as they are present with Christ and enjoy the Beatific Vision; while we, with a firm and unwavering faith, adore the Divine Majesty present with us, not, it is true, in a manner visible to mortal eye, but hidden by a miracle of power under the veil of the sacred mysteries.

 

Furthermore the faithful experience in this Sacrament the most perfect love of Christ our Saviour. It became the goodness of the Saviour not to withdraw from us that nature which He assumed from us, but to desire, as far as possible, to remain among us so that at all times He might be seen to verify the words: My delight is to be with the children of men.

 

 

Meaning of the Real Presence

 

 

Christ Whole And Entire Is Present In The Eucharist

 

Here the pastor should explain that in this Sacrament are contained not only the true body of. Christ and all the constituents of a true body, such as bones and sinews, but also Christ whole and entire. He should point out that the word Christ designates the God-man, that is to say, one Person in whom are united the divine and human natures; that the Holy Eucharist, therefore, contains both, and whatever is included in the idea of both, the Divinity and humanity whole and entire, consisting of the soul, all the parts of the body and the blood,- all of which must be believed to be in this Sacrament. In heaven the whole humanity is united to the Divinity in one hypostasis, or Person; hence it would be impious, to suppose that the body of Christ, which is contained in the Sacrament, is separated from His Divinity.

 

 

Presence In Virtue Of The Sacrament And In Virtue Of Concomitance

 

Pastors, however, should not fail to observe that in this Sacrament not all these things are contained after the same manner, or by the same power. Some things, we say, are present in virtue of the consecration; for as the words of consecration effect what they signify, sacred writers usually say that whatever the form expresses, is contained in the Sacrament by virtue of the Sacrament. Hence, could we suppose any one thing to be entirely separated from the rest, the Sacrament, they teach, would be found to contain solely what the form expresses and nothing more.

 

On the other hand, some things are contained in the Sacrament because they are united to those which are expressed in the form. For instance, the words This is my body, which comprise the form used to consecrate the bread, signify the body of the Lord, and hence the body itself of Christ the Lord is contained in the Eucharist by virtue of the Sacrament. Since, however, to Christ's body are united His blood, His soul, and His Divinity, all of these also must be found to coexist in the Sacrament; not, however, by virtue of the consecration, but by virtue of the union that subsists between them and His body. All these are said to be in the Eucharist by virtue of concomitance. Hence it is clear that Christ, whole and entire, is contained in the Sacrament; for when two things are actually united, where one is, the other must also be.

 

 

Christ Whole And Entire Present Under Each Species

 

Hence it also follows that Christ is so contained, whole and entire, under either species, that, as under the species of bread are contained not only the body, but also the blood and Christ entire; so in like manner, under the species of wine are truly contained not only the blood, but also the body and Christ entire.

 

But although these are matters on which the faithful cannot entertain a doubt, it was nevertheless wisely ordained that two distinct consecrations should take place. First, because they represent in a more lively manner the Passion of our Lord, in -which His blood was separated from His body; and hence in the form of consecration we commemorate the shedding of His blood. Secondly, since the Sacrament is to be used by us as the food and nourishment of our souls, it was most appropriate that it should be instituted as food and drink, two things which obviously constitute the complete sustenance of the (human) body.

 

 

Christ Whole And Entire Present In Every Part Of Each Species

 

Nor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species. Each, says St. Augustine, receives Christ the Lord, and He is entire in each portion. He is not diminished by being given to many, but gives Himself whole and entire to each.

 

This is also an obvious inference from the narrative of the Evangelists. It is not to be supposed that our Lord consecrated the bread used at the Last Supper in separate parts, applying the form particularly to each, but that all the bread then used for the sacred mysteries was consecrated at the same time and with the same form, and in a quantity sufficient for all the Apostles. That the consecration of the chalice was performed in this manner, is clear from these words of the Saviour: Take and divide it among you.

 

What has hitherto been said is intended to enable pastors to show that the true body and blood of Christ are contained in the Sacrament of the Eucharist.

 

 

The Mystery of Transubstantiation

 

The next point to be explained is that the substance of the bread and wine does not continue to exist in the Sacrament after consecration. This truth, although well calculated to excite our profound admiration, is yet a necessary consequence from what has been already established.

 

 

Proof From The Dogma Of The Real Presence

 

If, after consecration, the true body of Christ is present under the species of bread and wine, since it was not there before, it must have become present either by change of place, or by creation, or by the change of some other thing into it. It cannot be rendered present by change of place, because it would then cease to be in heaven; for whatever is moved must necessarily cease to occupy the place from which it is moved. Still less can we suppose the body of Christ to be rendered present by creation; nay, the very idea is inconceivable. In order that the body of our Lord be present in the Sacrament, it remains, therefore, that it be rendered present by the change of the bread into it. Wherefore it is necessary that none of the substance of the bread remain.

 

 

Proof From The Councils

 

Hence our predecessors in the faith, the Fathers of the General Councils of Lateran and of Florence, confirmed by solemn decrees the truth of this dogma. In the Council of Trent it was still more fully defined in these words: If any one shall say that in the most Holy Sacrament of the Eucharist the substance of the bread and wine remains, together with the body and blood of our Lord Jesus Christ, let hint be anathema.

 

 

Proof From Scripture

 

The doctrine thus defined is a natural inference from the words of Scripture. When instituting this Sacrament, our Lord Himself said: This is my body. The word this expresses the entire substance of the thing present; and therefore if the substance of the bread remained, our Lord could not have truly said: This is my body.

 

In St. John Christ the Lord also says: The bread that I will give is my flesh, for the life of the world. The bread which He promises to give, He here declares to be His flesh. A little after He adds: Unless you eat the flesh of the son of man, and drink his blood, you shall not have life in you. And again: My flesh is meat indeed, and my blood is drink indeed. Since, therefore, in terms so clear and so explicit, He calls His flesh bread and meat indeed, and His blood drink indeed, He gives us sufficiently to understand that none of the substance of the bread and wine remains in the Sacrament.

 

 

Proof From The Fathers

 

Whoever turns over the pages of the holy Fathers will easily perceive that on this doctrine (of transubstantiation) they have been at all times unanimous. St. Ambrose says: You say, perhaps, "this bread is no other than what is used for common food." True, before consecration it is bread; but no sooner are the words of consecration pronounced than from bread it becomes the flesh of Christ. To prove this position more clearly, he elucidates it by a variety of comparisons and examples. In another place, when explaining these words of the Psalmist, Whatsoever the Lord pleased he hath done in heaven and on earth, St. Ambrose says: Although the species of bread and wine are visible, yet we must believe that after consecration, the body and blood of Christ are alone there. Explaining the same doctrine almost in the same words, St. Hilary says that although externally it appear bread and wine, yet in reality it is the body and blood of the Lord.

 

 

Why The Eucharist Is Called Bread After Consecration

 

Here pastors should observe that we should not at all be surprised, if, even after consecration, the Eucharist is sometimes called bread. It is so called, first because it retains the appearance of bread, and secondly because it keeps the natural quality of bread, which is to support and nourish the body.

 

Moreover, such phraseology is in perfect accordance with the usage of the Holy Scriptures, which call things by what they appear to be, as may be seen from the words of Genesis which say that Abraham saw three men, when in reality he saw three Angels. In like manner the two Angels who appeared to the Apostles after the Ascension of Christ the Lord into heaven, are called not Angels, but men.

 

 

The Meaning of Transubstantiation

 

To explain this mystery is extremely difficult. The pastor, however, should endeavour to instruct those who are more advanced in the knowledge of divine things on the manner of this admirable change. As for those who are yet weak in faith, they might possibly be overwhelmed by its greatness.

 

 

Transubstantiation A Total Conversion

 

This conversion, then, is so effected that the whole substance of the bread is changed by the power of God into the whole substance of the body of Christ, and the whole substance of the wine into the whole substance of His blood, and this, without any change in our Lord Himself. He is neither begotten, nor changed, not increased, but remains entire in His substance.

 

This sublime mystery St. Ambrose thus declares: You see how efficacious are the words of Christ. If the word of the Lord Jesus is so powerful as to summon into existence that which did not exist, namely the world, how much more powerful is His word to change into something else that which already has existence ?

 

Many other ancient and most authoritative Fathers have written to the same effect. We faithfully confess, says St. Augustine, that before consecration it is bread and wine, the product of nature; but after consecration it is the body and blood of Christ, consecrated by the blessing. The body, says Damascene, is truly united to the Divinity, that body which was derived from the virgin; not that the body thus derived descends from heaven, but that the bread and wine are changed into the body and blood of Christ.

 

This admirable change, as the Council of Trent teaches, the Holy Catholic Church most appropriately expresses by the word transubstantiation. Since natural changes are rightly called transformations, because they involve a change of form; so likewise our predecessors in the faith wisely and appropriately introduced the term transubstantiation, in order to signify that in the Sacrament of the Eucharist the whole substance of one thing passes into the whole substance of another.

 

According to the admonition so frequently repeated by the holy Fathers, the faithful are to be admonished against curious searching into the manner in which this change is effected. It defies the powers of conception; nor can we find any example of it in natural transmutations, or even in the very work of creation. That such a change takes place must be recognised by faith; how it takes place we must not curiously inquire.

 

No less of caution should be observed by pastors in explaining the mysterious manner in which the body of our Lord is contained whole and entire under the least particle of the bread. Indeed, discussions of this kind should scarcely ever be entered upon. Should Christian charity, however, require a departure from this rule, the pastor should remember first of all to prepare and fortify his hearers by reminding them that no word shall be impossible with God.

 

 

A Consequence Of Transubstantiation

 

The pastor should next teach that our Lord is not in the Sacrament as in a place. Place regards things only inasmuch as they have magnitude. Now we do not say that Christ is in the Sacrament inasmuch as He is great or small, terms which belong to quantity, but inasmuch as He is a substance. The substance of the bread is changed into the substance of Christ, not into magnitude or quantity; and substance, it will be acknowledged by all, is contained in a small as well as in a large space. The substance of air, for instance, and its entire nature must be present under a small as well as a large quantity, and likewise the entire nature of water must be present no less in a glass than in a river. Since, then, the body of our Lord succeeds to the substance of the bread, we must confess it to be in the Sacrament after the same manner as the substance of the bread was before consecration; whether the substance of the bread was present in greater or less quantity is a matter of entire indifference.

 

 

The Mystery of the Accidents without a Subject

 

We now come to the third great and wondrous effect of this Sacrament, namely, the existence of the species of bread and wine without a subject.

 

 

Proof From The Preceding Dogmas

 

What has been said in explanation of the two preceding points must facilitate for pastors the exposition of this truth. For, since we have already proved that the body and blood of our Lord are really and truly contained in the Sacrament, to the entire exclusion of the substance of the bread and wine, and since the accidents of bread and wine cannot inhere in the body and blood of Christ, it remains that, contrary to physical laws, they must subsist of themselves, inhering in no subject.

 

 

Proof From The Teaching Of The Church

 

This has been at all times the uniform doctrine of the Catholic Church; and it can be easily established by the same authorities which, as we have already proved, make it plain that the substance of the bread and wine ceases to exist in the Eucharist.

 

 

Advantages Of This Mystery

 

Nothing more becomes the piety of the faithful than, omitting all curious questionings, to revere and adore the majesty of this august Sacrament, and to recognise the wisdom of God in commanding that these holy mysteries should be administered under the species of bread and wine. For since it is most revolting to human nature to eat human flesh or drink human blood, therefore God in His infinite wisdom has established the administration of the body and blood of Christ under the forms of bread and wine, which are the ordinary and agreeable food of man.

 

There are two further advantages: first, it prevents the calumnious reproaches of the unbeliever, from which the eating of our Lord under His visible form could not easily be defended; secondly, the receiving Him under a form in which He is impervious to the senses avails much for increasing our faith. For faith, as the well known saying of St. Gregory declares, has no merit in those things which fall under the proof of reason.

 

The doctrines treated above should be explained with great caution, according to the capacity of the hearers and the necessities of the times.

 

 

The Effects of the Eucharist

 

But with regard to the admirable virtue and fruits of this Sacrament, there is no class of the faithful to whom a knowledge of them is not most necessary. For all that has been said at such length on this Sacrament has principally for its object, to make the faithful sensible of the advantages of the Eucharist. As, however, no language can convey an adequate idea of its utility and fruits, pastors must be content to treat of one or two points, in order to show what an abundance and profusion of all goods are contained in those sacred mysteries.

 

 

The Eucharist Contains Christ And Is The Food Of The Soul

 

This they will in some degree accomplish, if, having explained the efficacy and nature of all the Sacraments, they compare the Eucharist to a fountain, the other Sacraments to rivulets. For the Holy Eucharist is truly and necessarily to be called the fountain of all graces, containing, as it does, after an admirable manner, the fountain itself of celestial gifts and graces, and the author of all the Sacrament, Christ our Lord, from whom, as from its source, is derived whatever of goodness and perfection the other Sacraments possess. From this (comparison), therefore, we may easily infer what most ample gifts of divine grace are bestowed on us by this Sacrament.

 

It will also be useful to consider attentively the nature of bread and wine, which are the symbols of this Sacrament. For what bread and wine are to the body, the Eucharist is to the health and delight of the soul, but in a higher and better way. This Sacrament is not, like bread and wine, changed into our substance; but we are, in some wise, changed into its nature, so that we may well apply here the words of St. Augustine: I am the food of the frown. Grow and thou shalt eat Me; nor shalt thou change Me into thee, as thy bodily food, but thou shalt be changed into Me.

 

 

The Eucharist Gives Grace

 

If, then, grace and truth came by Jesus Christ, they must surely be poured into the soul which receives with purity and holiness Him who said of Himself: He that eateth my flesh and drinketh my blood abideth in me and I in him. Those who receive this Sacrament piously and fervently must, beyond all doubt, so receive the Son of God into their souls as to be ingrafted as living members on His body. For it is written: He that eateth me, the same also shall live by me; also: The bread which I will give is my flesh for the life of the world. Explaining this passage, St. Cyril says: The Word of God, uniting Himself to His own flesh, imparted to it a vivifying power: it became Him, therefore, to unite Himself to our bodies in a wonderful manner, through His sacred flesh and precious blood, which we receive in the bread and wine, consecrated by His vivifying benediction.

 

 

The Grace Of The Eucharist Sustains

 

When it is said that the Eucharist imparts grace, pastors must admonish that this does not mean that the state of grace is not required for a profitable reception of this Sacrament. For as natural food can be of no use to the dead, so in like manner the sacred mysteries can evidently be of no avail to a soul which lives not by the spirit. Hence this Sacrament has been instituted under the forms of bread and wine to signify that the object of its institution is not to recall the soul to life, but to preserve its life.

 

The reason, then, for saying that this Sacrament imparts grace, is that even the first grace, with which all should be clothed before they presume to approach the Holy Eucharist, lest they eat and drink judgment to themselves,' is given to none unless they receive in wish and desire this very Sacrament. For the Eucharist is the end of all the Sacraments, and the symbol of unity and brotherhood in the Church, outside which none can attain grace.

 

 

The Grace Of The Eucharist Invigorates And Delights

 

Again, just as the body is not only supported but also increased by natural food, from which the taste every day derives new relish and pleasure; so also is the soul not only sustained but invigorated by feasting on the food of the Eucharist, which gives to the spirit an increasing zest for heavenly things. Most truly and fitly therefore do we say that grace is imparted by this Sacrament, for it may be justly compared to the manna having in it the sweetness of every taste.

 

 

The Eucharist Remits Venial Sins

 

It cannot be doubted that by the Eucharist are remitted and pardoned lighter sins, commonly called venial. Whatever the soul has lost through the fire of passion, by falling into some slight offence, all this the Eucharist, cancelling those lesser faults, repairs, in the same way -- not to depart from the illustration already adduced -- as natural food gradually restores and repairs the daily waste caused by the force of the vital heat within us. Justly, therefore, has St. Ambrose said of this heavenly Sacrament: That daily bread is taken as a remedy for daily infirmity. But these things are to be understood of those sins for which no actual affection is retained.

 

 

The Eucharist Strengthens Against Temptation

 

There is, furthermore, such a power in the sacred mysteries as to preserve us pure and unsullied from sin, keep us safe from the assaults of temptation, and, as by some heavenly medicine, prepare the soul against the easy approach and infection of virulent and deadly disease. Hence, as St. Cyprian records, when the faithful were formerly hurried in multitudes by tyrants to torments and death, because they confessed the name of Christ, it was an ancient usage in the Catholic Church to give them, by the hands of the Bishop, the Sacrament of the body and blood of our Lord, lest perhaps overcome by the severity of their sufferings, they should fail in the fight for salvation.

 

It also restrains and represses the lusts of the flesh, for while it inflames the soul more ardently with the fire of charity, it of necessity extinguishes the ardour of concupiscence.

 

 

The Eucharist Facilitates The Attainment Of Eternal Life

 

Finally, to comprise all the advantages and blessings of this Sacrament in one word, it must be taught that the Holy Eucharist is most efficacious towards the attainment of eternal glory. For it is written: He that eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up on the last day. That is to say, by the grace of this Sacrament men enjoy t atest peace and tranquillity of conscience during the present life; and, when the hour of departing from this world shall have arrived, like Elias, who in the strength of the bread baked on the hearth, walked to Horeb, the mount of God, they, too, invigorated by the strengthening influence of this (heavenly food), will ascend to unfading glory and bliss.

 

 

How The Effects Of The Eucharist May Be Developed And Illustrated

 

All these matters will be most fully expounded by pastors, if they but dwell or. the sixth chapter of St. John, in which are developed the manifold effects of this Sacrament. Or again, glancing at the admirable actions of Christ our Lord, they may show that if those who received Him beneath their roof during His mortal life, or were restored to health by touching His vesture or the hem of His garment, were justly and deservedly deemed most blessed, how much more fortunate and happy we, into whose soul, resplendent as He is with unfading glory, He disdains not to enter, to heal all its wounds, to adorn it with His choicest gifts, and unite it to Himself.

 

 

Recipient of the Eucharist

 

 

Threefold Manner Of Communicating

 

That the faithful may learn to be zealous for the better gifts, they must be shown who can obtain these abundant fruits from the Holy Eucharist, must be reminded that there is not only one way of communicating. Wisely and rightly, then, did our predecessors in the faith, as we read in the Council of Trent, distinguish three ways of receiving this Sacrament.

 

Some receive it sacramentally only. Such are those sinners who do not fear to approach the holy mysteries with polluted lips and heart, who, as the Apostle says, eat and drink the Lord's body unworthily. Of this class of communicants St. Augustine says: He who dwells not in Christ, and in whom Christ dwells not, most certainly does not eat spiritually His flesh, although carnally and visibly he press with his teeth the Sacrament of His flesh and blood. Those, therefore, who receive the sacred mysteries with such a disposition, not only obtain no fruit therefrom, but, as the Apostle himself testifies, eat and drink judgment to themselves.

 

Others are said to receive the Eucharist in spirit only. They are those who, inflamed with a lively faith which worketh by charity,' partake in wish and desire of that celestial bread offered to them, from which they receive, if not the entire, at least very great fruits.

 

Lastly, there are some who receive the Holy Eucharist both sacramentally and spiritually, those who, according to the teaching of the Apostle, having first proved themselves and having approached this divine banquet adorned with the nuptial garment, derive from the Eucharist those most abundant fruits which we have already described. Hence it is clear that those who, having it in their power to receive with fitting preparation the Sacrament of the body of the Lord, are yet satisfied with a spiritual Communion only, deprive themselves of t atest and most heavenly advantages.

 

 

Necessity Of Previous Preparation For Communion

 

We now come to point out the manner in which the faithful should be previously prepared for sacramental Communion. To demonstrate t at necessity of this previous preparation, the example of the Saviour should be adduced. Before He gave to His Apostles the Sacrament of His precious body and blood, although they were already clean, He washed their feet to show that we must use extreme diligence before Holy Communion in order to approach it with t atest purity and innocence of soul.

 

In the next place, the faithful are to understand that as he who approaches thus prepared and disposed is adorned with the most ample gifts of heavenly grace; so, on the contrary, he who approaches without this preparation not only derives from it no advantage, but even incurs t atest misfortune and loss. It is characteristic of the best and most salutary things that, if seasonably made use of, they are productive of t atest benefit; but if employed out of time, they prove most pernicious and destructive. It cannot, therefore, excite out surprise that t at and exalted gifts of God; when received into a soul properly disposed, are of t atest assistance towards the attainment of salvation; while to those who receive them unworthily, they bring with them eternal death.

 

Of this the Ark of the Lord affords a convincing illustration. The people of Israel possessed nothing more precious and it was to them the source of innumerable blessings from God; but when the Philistines carried it away, it brought on them a most destructive plague and the heaviest calamities, together with eternal disgrace. Thus also food when received from the mouth into a healthy stomach nourishes and supports the body; but when received into an indisposed stomach, causes grave disorders.

 

 

Preparation Of Soul

 

The first preparation, then, which the faithful should make, is to distinguish table from table, this sacred table from profane tables, this celestial bread from common bread. This we do when we firmly believe that there is truly present the body and blood of the Lord, of Him whom the Angels adore in heaven, at whose nod the pillars of heaven fear and tremble, of whose glory the heavens and the earth are full. This is to discern the body of the Lord in accordance with the admonition of the Apostle. We should venerate t atness of the mystery rather than too curiously investigate its truth by idle inquiry.

 

Another very necessary preparation is to ask ourselves if we are at peace with and sincerely love our neigh r. If, therefore, thou offerest thy gift at the altar, and there rememberest that thy brother hath anything against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.

 

We should, in the next place, carefully examine whether our consciences be defiled by mortal sin, which has to be repented of, in order that it may be blotted out before Communion by the remedy of contrition and confession. The Council of Trent has defined that no one conscious of mortal sin and having an opportunity of going to confession, however contrite he may deem himself, is to approach the Holy Eucharist until he has been purified by sacramental confession.

 

We should also reflect in the silence of our own hearts how unworthy we are that the Lord should bestow on us this divine gift, and with the centurion of whom our Lord declared that he found not so great faith in Israel, we should exclaim from our hearts: Lord, I am not worthy that thou shouldst enter under my roof.

 

We should also put the question to ourselves whether we can truly say with Peter: Lord, thou knowest that I love thee, and should recollect that he who sat down at the banquet of the Lord without a wedding garment was cast into a dark dungeon and condemned to eternal torments.

 

 

Preparation Of Body

 

Our preparation should not, however, be confined to the soul; it should also extend to the body. We are to approach the Holy Table fasting, having neither eaten nor drunk anything at least from the preceding midnight until the moment of Communion.

 

The dignity of so great a Sacrament also demands that married persons abstain from the marriage debt for some days previous to Communion. This observance is recommended by the example of David, who, when about to receive the show-bread from the hands of the priest, declared that he and his servants had been clean from women for three days.

 

The above are the principal things to be done by the faithful preparatory to receiving the sacred mysteries with profit; and to these heads may be reduced whatever other things may seem desirable by way of preparation.

 

 

The Obligation of Communion

 

 

How Often Must Communion Be Received?

 

Lest any be kept away from Communion by the fear that the requisite preparation is too hard and laborious, the faithful are frequently to be reminded that they are all bound to receive the Holy Eucharist. Furthermore, the Church has decreed that whoever neglects to approach Holy Communion once a year, at Easter, is liable to sentence of excommunication.

 

 

The Church Desires The Faithful To Communicate Daily

 

However, let not the faithful imagine that it is enough to receive the body of the Lord once a year only, in obedience to the decree of the Church. They should approach oftener; but whether monthly, weekly, or daily, cannot be decided by any fixed universal rule. St. Augustine, however, lays down a most certain norm: Live in such a manner as to be able to receive every day.

 

It will therefore be the duty of the pastor frequently to admonish the faithful that, as they deem it necessary to afford daily nutriment to the body, they should also feel solicitous to feed and nourish the soul every day with this heavenly food. It is clear that the soul stands not less in need of spiritual, than the body of corporal food. Here it will be found most useful to recall the inestimable and divine advantages which, as we have already shown, flow from sacramental Communion. It will be well also to refer to the manna, which was a figure (of this Sacrament), and which refreshed the bodily powers every day. The Fathers who earnestly recommended the frequent reception of this Sacrament may also be cited. The words of St. Augustine, Thou sinnest daily, receive daily, express not his opinion only, but that of all the Fathers who have written on the subject, as anyone may easily discover who will carefully read them.

 

That there was a time when the faithful approached Holy Communion every day we learn from the Acts of the Apostles. All who then professed the faith of Christ burned with such true and sincere charity that, devoting themselves to prayer and other works of piety, they were found prepared to communicate daily. This devout practice, which seems to have been interrupted for a time, was again partially revived by the holy Pope and martyr Anacletus, who commanded that all the ministers who assisted at the Sacrifice of the Mass should communicate-an ordinance, as the Pontiff declares, of Apostolic institution. It was also for a long time the practice of the Church that, as soon as the Sacrifice was complete, and when the priest himself had communicated, he turned to the congregation and invited the faithful to the Holy Table in these words: Come, brethren, and receive Communion; and thereupon those who were prepared, advanced to receive the holy mysteries with the most fervent devotion.

 

 

The Church Commands; The Faithful To Communicate Once A Year

 

But subsequently, when charity and devotion had grown so cold that the faithful very seldom approached Communion, it was decreed by Pope Fabian, that all should communicate thrice every year, at Christmas, at Easter and at Pentecost. This decree was afterwards confirmed by many Councils, particularly by the first of Agde.

 

Such at length was the decay of piety that not only was this holy and salutary law unobserved, but Communion was deferred for years. The Council of Lateran, therefore, decreed that all the faithful should receive the sacred body of the Lord, at least once a year, at Easter, and that neglect of this duty should be chastised by exclusion from the society of the faithful.

 

 

Who Are Obliged By The Law Of Communion

 

But although this law, sanctioned by the authority of God and of His Church, concerns all the faithful, it should be taught that it does not extend to those who on account of their tender age have not attained the use of reason. For these are not able to distinguish the Holy Eucharist from common and ordinary bread and cannot bring with them to this Sacrament piety and devotion. Furthermore (to extend the precept to them) would appear inconsistent with the ordinance of our Lord, for He said: Take and eat - words which cannot apply to infants, who are evidently incapable of taking and eating.

 

In some places, it is true, an ancient practice prevailed of giving the Holy Eucharist even to infants; but, for the reasons already assigned, and for other reasons in keeping with Christian piety, this practice has been long discontinued by authority of the Church.

 

With regard to the age at which children should be given the holy mysteries, this the parents and confessor can best determine. To them it belongs to inquire and to ascertain from the children themselves whether they have some knowledge of this admirable Sacrament and whether they desire to receive it.

 

Communion must not be given to persons who are insane and incapable of devotion. However, according to the decree of the Council of Carthage, it may be administered to them at the close of life, provided they have shown, before losing their minds, a pious and religious disposition, and no danger, arising from the state of the stomach or other inconvenience or disrespect, is likely.

 

 

The Rite of Administering Communion

 

As to the rite to be observed in communicating, pastors should teach that the law of the holy Church forbids Communion under both kinds to anyone but the officiating priests, without the authority of the Church itself.

 

Christ the Lord, it is true, as has been explained by the Council of Trent, instituted and delivered to His Apostles at His Last Supper this most sublime Sacrament under the species of bread and wine; but it does not follow that by doing so our Lord and Saviour established a law ordering its administration to all the faithful under both species. For speaking of this Sacrament, He Himself frequently mentions it under one kind only, as, for instance, when He says: If any man eat of this bread, he shall live for ever, and: The bread that I will give is my flesh for the life of the world, and: He that eateth this bread shall live for ever.

 

 

Why The Celebrant Alone Receives Under Both Species

 

It is clear that the Church was influenced by numerous and most cogent reasons, not only to approve, but also to confirm by authority of its decree, the general practice of communicating under one species. In the first place, t atest caution was necessary to avoid spilling the blood of the Lord on the ground, a thing that seemed not easily to be avoided, if the chalice were administered in a large assemblage of the people.

 

In the next place, whereas the Holy Eucharist ought to be in readiness for the sick, it was very much to be apprehended, were the species of wine to remain long unconsumed, that it might turn acid.

 

Besides, there are many who cannot at all bear the taste or even the smell of wine. Lest, therefore, what is intended for the spiritual health should prove hurtful to the health of the body, it has been most prudently provided by the Church that it should be administered to the people under the species of bread only.

 

We may also further observe that in many countries wine is extremely scarce; nor can it, moreover, be brought from elsewhere without incurring very heavy expenses and encountering very tedious and difficult journeys.

 

Finally, a most important reason was the necessity of opposing the heresy of those who denied that Christ, whole and entire, is contained under either species, and asserted that the body is contained under the species of bread without the blood, and the blood under the species of wine without the body. In order, therefore, to place more clearly before the eyes of all the truth of the Catholic faith, Communion under one kind, that is, under the species of bread, was most wisely introduced.

 

There are also other reasons, collected by those who have treated on this subject, and which, if it shall appear necessary, can be brought forward by pastors.

 

 

The Minister of the Eucharist

 

To omit nothing doctrinal on this Sacrament, we now come to speak of its minister, a point, however. on which scarcely anyone can be ignorant.

 

 

Only Priests Have Power To Consecrate And Administer The Eucharist

 

It must be taught, then, that to priests alone has been given power to consecrate and administer to the faithful, the Holy Eucharist. That this has been the unvarying practice of the Church, that the faithful should receive the Sacrament from the priests, and that the officiating priests should communicate themselves, has been explained by the holy Council of Trent, which has also shown that this practice, as having proceeded from Apostolic tradition, is to be religiously retained, particularly as Christ the Lord has left us an illustrious example thereof, having consecrated His own most sacred body, and given it to the Apostles with His own hands.

 

 

The Laity Prohibited To Touch The Sacred Vessels

 

To safeguard in every possible way the dignity of so august a Sacrament, not only is the power of its administration entrusted exclusively to priests, but the Church has also prohibited by law any but consecrated persons, unless some case of great necessity intervene, to dare handle or touch the sacred vessels, the linen, or other instruments necessary to its completion.

 

Priests themselves and the rest of the faithful may hence understand how great should be the piety and holiness of those who approach to consecrate, administer or receive the Eucharist.

 

 

The Unworthiness Of The Minister Does Not Invalidate The Sacrament

 

What, however, has been already said of the other Sacraments, holds good also with regard to the Sacrament of the Eucharist; namely, that a Sacrament is validly administered even by the wicked, provided all the essentials have been duly observed. For we are to believe that all these depend not on the merit of the minister, but are operated by the virtue and power of Christ our Lord.

 

These are the things necessary to be explained regarding the Eucharist as a Sacrament.

 

 

The Eucharist as a Sacrifice

 

We must now proceed to explain its nature as a Sacrifice, that pastors may understand what are the principal instructions which they ought to impart to the faithful on Sundays and holy days, regarding this mystery in conformity with the decree of the holy Council (of Trent).

 

 

Importance Of Instruction On The Mass

 

This Sacrament is not only a treasure of heavenly riches, which if turned to good account will obtain for us the grace and love of God; but it also possesses a peculiar character, by which we are enabled to make some return to God for the immense benefits bestowed upon us.

 

How grateful and acceptable to God is this victim, if duly and legitimately immolated, is inferred from the following consideration. Of the sacrifices of the Old Law it is written: Sacrifice and oblation thou wouldst not; and again: If thou hadst desired sacrifice, I would indeed have given it: with burnt-offerings thou wilt not be delighted. Now if these were so pleasing in the Lord's sight that, as the Scripture testifies, from them God smelled a sweet savour, that is to say, they were grateful and acceptable to Him; what have we not to hope from that Sacrifice in which is immolated and offered He Himself of whom a voice from heaven twice proclaimed: This is my beloved Son, in whom I am well pleased.

 

This mystery, therefore, pastors should carefully explain, so that when the faithful are assembled at the celebration of divine service, they may learn to meditate with attention and devotion on the sacred things at which they are present.

 

 

Distinction of Sacrament and Sacrifice

 

They should teach, then, in the first place, that the Eucharist was instituted by Christ for two purposes: one, that it might be the heavenly food of our souls, enabling us to support and preserve spiritual life; and the other, that the Church might have a perpetual Sacrifice, by which our sins might be expiated, and our heavenly Father, oftentimes grievously offended by our crimes, might be turned away from wrath to mercy, from the severity of just chastisement to clemency. Of this thing we may observe a type and resemblance in the Paschal lamb, which was wont to be offered and eaten by the children of Israel as a sacrament and a sacrifice.

 

Nor could our Saviour, when about to offer Himself to God the Father on the altar of the cross, have given any more illustrious indication of His unbounded love towards us than by bequeathing to us a visible Sacrifice, by which that bloody Sacrifice, which was soon after to be offered once on the cross, would be renewed, and its memory daily celebrated with t atest utility, unto the consummation of ages by the Church diffused throughout the world.

 

But (between the Eucharist as a Sacrament and a Sacrifice) the difference is very great; for as a Sacrament it is perfected by consecration; as a Sacrifice, all its force consists in its oblation. When, therefore, kept in a pyx, or borne to the sick, it is a Sacrament, not a Sacrifice. As a Sacrament also, it is to them that receive it a source of merit, and brings with it all those advantages which have been already mentioned; but as a Sacrifice, it is not only a source of merit, but also of satisfaction. For as, in His Passion, Christ the Lord merited and satisfied for us; so also those who offer this Sacrifice, by which they communicate with us, merit the fruit of His Passion, and satisfy.

 

 

The Mass Is a True Sacrifice

 

 

Proof From The Council Of Trent

 

With regard to the institution of this Sacrifice, the holy Council of Trent has left no room for doubt, by declaring that it was instituted by our Lord at His Last Supper; while it condemns under anathema all those who assert that in it is not offered to God a true and proper Sacrifice; or that to offer means nothing else than that Christ is given as our spiritual food.

 

Nor did (the Council) omit carefully to explain that to God alone is offered this Sacrifice. For although the Church sometimes offers Masses in honour and in memory of the Saints, yet she teaches that the Sacrifice is offered, not to them, but to God alone, who has crowned the Saints with immortal glory. Hence the priest never says: I offer Sacrifice to thee Peter, or to thee Paul; but, while he offers Sacrifice to God alone, he renders Him thanks for the signal victory won by the bless