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
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
In order that the literary style
of the Catechism might be in keeping with the sublimity of its doctrine,
Meanwhile Pius IV died and was
succeeded on
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
Likewise Pius X in his Encyclical
Acerbo nimis of
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
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
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
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
"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
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
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
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 God’s 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
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
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
"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
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
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
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.
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
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
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
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
"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
"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
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
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 Christ’s 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.
Christ’s 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
"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
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
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
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
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
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
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,
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
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
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
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
Mysteries Which The
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
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
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
Portions of the
The private families of the
faithful he also calls churches. The church in the family of Priscilla and
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
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
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,
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
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
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
"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
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
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
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 (
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
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
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
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
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
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
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
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; '° 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
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,
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
"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
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
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
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
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
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
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
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
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
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.
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
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
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
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
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,
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
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
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
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.
Speaking of this same duty of
sponsors,
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
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; ° 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,
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
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
When
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
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
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.
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
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
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.
